And when it was understood from this encouragement to increase in provisions, the souls of those with pure ambitions, who are capable of detachment from the transient affairs, were stirred to inquire about the means of spending it in good causes. They asked whether it is disliked in a time or place, especially when remembering that some people in the pre-Islamic era disliked trade for the pilgrim. So it was answered with the saying that cutting off ties for the one whose resolve is sincere and whose ambition is noble is preferable: ﴿There is no blame upon you﴾ meaning no sin in ﴿seeking﴾ meaning to request with earnestness and effort ﴿bounty﴾ meaning benefit from trade during the seasons of Hajj and others ﴿from your Lord﴾ the Benefactor to you in every situation, so do not rely on anyone for bounty except Him. Al-Bukhari narrated in the Tafsir from Ibn Abbas, may Allah be pleased with them both, who said: 'Ukaz, Majinnah, and Dhul-Majaz were markets in the pre-Islamic era, and they felt guilty about trading during the seasons, so the verse ﴿There is no blame upon you for seeking bounty from your Lord﴾ was revealed regarding the seasons of Hajj.

And when the accumulation of wealth is disliked only due to distraction from the remembrance of Allah, the command for remembrance was caused by His words ﴿And when﴾ meaning then seek the bounty from your Lord through trade ﴿you have poured﴾ meaning you have performed the act of pouring, leaving its effect for knowledge of it, meaning you have set forth your mounts at sunset, and they poured forth in those valleys just as water flows in the descent of the valleys. The essence of pouring is to push forth abundantly ﴿from Arafat﴾ the mountain where you stood at the door of your Lord, the greatest standing which cannot be attained without it, from the meaning of recognition, when it was preceded by an indefinite noun, and its ta is not for femininity to prevent it from being declined, rather it is a sign of the plural of the feminine, intending the stay at Muzdalifah, and it is a proper noun for the standing named in the plural. ﴿So remember Allah﴾ the Majestic in His essence with various forms of remembrance ﴿near﴾ meaning close to ﴿the sacred place﴾ meaning the landmark. And when it was in the sanctuary, He said: ﴿the sacred﴾ and it is the mountain called Quzah, and it is from the signs which are subtle in inner perception. Thus, the first standing is a sign of the insignificance of this world and its obliteration and disappearance, while the second indicates by its dawn and its sun the resurrection for the recompense of the creatures for their deeds; and the expression by ﴿near﴾ is to inform that all of Muzdalifah is a standing that is not restricted, for all of it approaches it, and this indicates the correctness of standing there by the first way.

Al-Harali said: And this is a share of standing for a moment that is appointed in the sacred land at the coming of the day, corresponding to the standing at Arafat from the sacred area until the coming of the night, so that standing can be achieved in both the sacred and the non-sacred.

So there was in it a standing place of the day that ends at night in 'Arafah, and a standing place of the night that ends at day in the Mash'ar. He, blessings and peace be upon him, stood in it after the Fajr prayer and before the rising of the sun. This is his mention there, because the mention is according to the one who remembers. The mention of the tongue is the saying, and the mention of the body is the action, and the mention of the soul is the state and reaction, and the mention of the heart is the knowledge and certainty and the like. For everything, there is a mention according to it. In gathering the two standing places in the sacred and the non-sacred areas in the landmark of Hajj, which is a sign of the gathering, it indicates and gives good news that the people of the standing place are of two types: one type stands in a place of fear and terror, standing long, considering the standing of those who stand at 'Arafah from the time of the sun's decline to its setting, which is six hours. And a type whose share of the standing is a resting place in the shade of the Throne, which is the sanctuary on the Day of Resurrection and its Ka'bah. The lightness of the standing at the sacred Mash'ar indicates that the duration of that day passes for those shaded by the shade of the Throne as if it were the shortest duration, as he, blessings and peace be upon him, said, equivalent to a prescribed prayer. Thus, in that is the virtue of what is between the standing of the sacred and the standing of the non-sacred - it has ended.

And when it became known from the mention of the Greatest Name that the estimation is: as it is deserving of mention for its essence, he added to it his saying: 'And remember Him' at the Mash'ar and elsewhere. 'As' means according to what and for the sake of what 'He has guided you,' O people, all to Islam, and O five, specifically for leaving the standing with it and standing with the people in the standing place of your father Ibrahim, blessings and peace be upon him.

And when the estimation is: then He has made clear to you a clarification that He has not made clear to anyone before you, and He has guided you to action, He added to it His saying: 'And if' means then you 'were' and when they were before 'Amr ibn Luhayy upon guidance, and among them after that were the guided ones like Zayd ibn 'Amr and Warqah ibn Nawfal. They did not spend their time in misguidance, so He established the connection and said: 'Before it' means the guidance that Muhammad, blessings and peace be upon him, brought to you 'was certainly among the misguided' from the paths of guidance and the standing places of the prophets in knowledge and action, where you were pouring forth from the sacred Mash'ar.