'In the name of Allah, the Most Gracious, the Most Merciful' He, the Exalted, says: "Then pour forth from where the people have poured forth, and seek forgiveness from Allah. Indeed, Allah is Forgiving and Merciful." "And when you have completed your rites, remember Allah as you remember your fathers or with a more intense remembrance. And among the people are some who say, 'Our Lord, give us in this world,' and they have no share in the Hereafter." "And among them are some who say, 'Our Lord, give us in this world good and in the Hereafter good, and protect us from the punishment of the Fire.'" "Those will have a share of what they have earned, and Allah is swift in account." "And remember Allah during the numbered days. So whoever hastens in two days, there is no sin upon him, and whoever delays, there is no sin upon him for one who fears Allah. And fear Allah and know that you will be gathered to Him." Ibn Abbas, Aisha, Ata, Mujahid, and others said: The address of this verse is to Quraysh and those born of them, who are the Hums. This is because they used to say: 'We are the chosen ones of Allah, and it is appropriate for us to honor the sacred sanctuary and not to honor anything from the permissible.' So they established tearing their garments during the Tawaf and other than that. They, despite their knowledge and acknowledgment that Arafah is the standing place of Ibrahim, would not leave the sanctuary, and they would stand at Jam and pour forth from it, while the people stand at Arafah. It was said to them to pour forth with the group. "Then" is not in this verse for arrangement, but rather it is for the conjunction of one statement to another, which is disconnected from it. The Messenger of Allah, blessings and peace be upon him, was from the Hums, but he would stand at Arafah as guidance from Allah. Al-Dahhak said: "The address of the verse is to the entire nation, and the intended meaning of 'the people' is Ibrahim, peace be upon him, as he said: 'Those to whom the people said.'" [Al-Imran: 173] And he means one. It is possible that they are commanded to pour forth from Arafah, and it is also possible that there is another pouring forth, which is that from Muzdalifah. Thus, "then" in this possibility is in its place, and upon this possibility, Al-Tabari relied. And Sa'id ibn Jubair read: "the forgetful" and his interpretation is Adam, peace be upon him. And it is permissible for some of them to lighten the 'ya' and say: 'the people' like the judge and the guide. Qadi Abu Muhammad, may Allah have mercy on him, said: As for its permissibility in Arabic, Sibawayh mentioned it, and as for its permissibility to be recited this way, I do not preserve it. And He, the Exalted, commanded seeking forgiveness because it is the places of acceptance and the locations of mercy. In the hadith, it is said that the Messenger of Allah, blessings and peace be upon him, gave a sermon on the evening of Arafah and said: 'O people, indeed Allah has bestowed upon you in this standing of yours, accepting from your good-doers and compensating your wrongdoers with the good-doers, except for the debts among you. Pour forth in the name of Allah.' And when it was the morning of Jummah, he gave a sermon and said: 'O people, indeed Allah has bestowed upon you, compensating the debts from Himself.' And a group said: The meaning is: and seek forgiveness from Allah for your actions that were contrary to the Sunnah of Ibrahim in your standing at Quzah from Muzdalifah.

And His saying, exalted is He: "So when you have completed your rites..." Mujahid said: The rites are the sacrifices and the spilling of blood. The rites, in my view, are the acts of worship in the landmarks of Hajj and the places of ritual therein. The meaning is: When you have finished your Hajj, which is standing at Arafah, remember Allah with His praises, and extol Him for His blessings among you. This time is specified for the completion of what people complete of their rites at one time, while what is before and after is separate: this is for Tawaf, this is for stoning, this is for shaving, and so on.

It was the custom of the Arabs - when they completed their Hajj - to stand by the Jamrah, boasting of their ancestors, and mentioning the days of their forefathers in valor, generosity, and other such things. So the verse was revealed to obligate them to remember Allah, exalted is He, more than they were obligated to remember their fathers in the days of ignorance. This is the opinion of the majority of the interpreters. Ibn Abbas and Ata said: The meaning of the verse is: Remember Allah like the children remember their fathers and mothers, meaning: Seek help from Him, and turn to Him as you used to do in your childhood with your parents. A group said: The meaning of the verse is: Remember Allah and glorify Him, and defend His sanctity, and repel those who intend polytheism and deficiency in their religion and rituals, just as you remember your fathers with good when one of them is angered, and you protect their sides and defend them.

Muhammad ibn Kab al-Qurazi read: "Like your remembering your fathers," meaning: Be eager in remembering Him as a man is eager in remembering his son. The source in this reading is added to the object, and "more intensely" is in the position of a genitive case, in conjunction with "your remembering," and it is permissible that it be in the position of an accusative case; the implication is: or remember Him more intensely.

And His saying, exalted is He: "And among the people are those who say..." Abu Wail, al-Suddi, and Ibn Zayd said: Their custom in the days of ignorance was to invoke for the interests of this world only, as they did not know the Hereafter. They were prohibited from that specific invocation for worldly matters, and the prohibition came in the form of a report about them.

And "the share" means the portion and the lot, and "from" is extra because it follows the negation, so it encompasses all types of shares.

Qatadah said: The good of this world is health and sufficient wealth. Al-Hasan ibn Abi al-Hasan said: The good of this world is knowledge and worship. Al-Suddi said: The good of this world is wealth, and it was said: The good of this world is a beautiful woman. The wording implies all of this, and all the delights of this world.

And the good of the Hereafter is, by consensus, Paradise. "And protect us from the punishment of the Fire" is a supplication that one should not be among those who enter it due to their sins, and intercession will bring them out. It is possible that it is a supplication affirming the request for entry into Paradise, so that the desire is in the meaning of salvation, and success is from both sides, as one of the companions said to the Prophet, blessings and peace be upon him: "I only say in my supplication: O Allah, admit me to Paradise, and protect me from the Fire. I do not know what you and Muadh murmured?" He said to him: "Around it we murmur."

And His saying, glorified and exalted is He: "Those are they who will have a share of what they earned." The verse is counted among the earnings of good deeds in the form of simple news. And the Lord, glorified and exalted is He, is swift in reckoning because He does not need to make a contract, nor to exercise thought. It was said to Ali ibn Abi Talib, may Allah be pleased with him: How will Allah reckon with the creatures on that day? He said: Just as He provides for them on that day. It was said: The reckoning here is the recompense, as if the recompensing one prepares the portions of the deed and then recompenses with like it. It was said that the meaning of the verse is: The day of reckoning comes swiftly. The purpose of the verse is the warning of the Day of Resurrection. And Allah, glorified and exalted is He, commanded His servants to remember Him during the counted days, which are the three days after the Day of Sacrifice. They are the days of Tashreeq, and the Day of Sacrifice is not among the counted days. This is indicated by the consensus of the people that no one departs on the Day of Al-Qarr, which is the second day of the Day of Sacrifice. For the Day of Sacrifice is among the known days, and if the Day of Sacrifice were among the counted days, it would be permissible for anyone to depart hastily on the Day of Al-Qarr, because he would have taken two days from the counted days. And Makki and Al-Mahdawi narrated from Ibn Abbas that he said: The counted days are the days of the ten (of Dhul-Hijjah).

Qadi Abu Muhammad, may Allah have mercy on him, said: This may either be a result of a transcription error, or he means the ten that follow the Day of Sacrifice, and there is a distance in that.

And the known days are the Day of Sacrifice and the two days after it, due to their consensus that no one sacrifices on the third day. And the remembrance in the known days is only concerning what Allah has provided from the livestock. Ibn Zayd said: The known days are the ten of Dhul-Hijjah and the days of Tashreeq, and there is distance in this saying.

And Allah made the counted days days of remembrance of Allah, and the Prophet, blessings and peace be upon him, said: "They are days of eating, drinking, and remembering Allah."

Among the forms of remembrance is the Takbeer following the prayers. There is a difference regarding the duration of the Takbeer. Umar ibn al-Khattab, Ali ibn Abi Talib, and Ibn Abbas said: The Takbeer is from the Fajr prayer on the Day of Arafah until the Asr prayer of the last days of Tashreeq.

Ibn Mas'ud and Abu Hanifah said: The Takbeer is from the morning of Arafah until the Asr prayer on the Day of Sacrifice.

Yahya ibn Sa'id said: The Takbeer is from the Dhuhr prayer on the Day of Sacrifice until the Dhuhr prayer of the last day of Tashreeq.

Malik said: The Takbeer is from the Dhuhr prayer on the Day of Sacrifice until the Fajr prayer of the last days of Tashreeq, and this is what Shafi'i said.

Ibn Shihab said: The Takbeer is from the Dhuhr on the Day of Sacrifice until the Asr of the last days of Tashreeq.

And Said ibn Jubair said: The Takbeer is from the Dhuhr on the Day of Arafah until the Asr of the last days of Tashreeq.

Al-Hasan ibn Abi al-Hasan said: The Takbeer is from the Dhuhr prayer on the Day of Sacrifice until the Dhuhr prayer on the first day of departure. Abu Wail said: The Takbeer is from the Dhuhr prayer on the Day of Arafah until the Dhuhr prayer on the Day of Sacrifice.

The well-known position of Malik is that he says Takbir three times after each prayer. In the school, there is a narration that after the three Takbirs, it is said: 'There is no deity except Allah, Allah is the Greatest, and all praise is for Allah.'

And His saying, the Exalted: ﴿So whoever hastens in two days, there is no sin upon him﴾. Ibn Abbas, Al-Hasan, Ikrimah, and Mujahid said: The meaning is: Whoever departs on the second day of the counted days, there is no blame upon him, and whoever delays until the third day, there is no blame upon him. Thus, the meaning of the verse is that all of that is permissible. He expressed it with this division for emphasis, as there were among the Arabs those who criticized the one who hastens, and conversely, the verse was revealed lifting the burden in all of that.

And among the scholars are those who see that hastening is permitted only for the one whose region is far, not for the Meccan or the nearby, unless he has an excuse, as stated by Malik and others. And among them are those who see that all people are permitted that. This was said by Ata and others. And Ali ibn Abi Talib, Ibn Mas'ud, and Ibrahim said: The meaning of the verse is: Whoever hastens has been forgiven, and whoever delays has been forgiven. They supported this with his saying, blessings and peace be upon him: 'Whoever performs Hajj to this House and does not engage in obscenity or wrongdoing will come out of his sins like the day his mother bore him.' So His saying, the Exalted: 'So there is no sin' is a general negation and an absolute acquittal.

And Mujahid also said: The meaning of the verse is: Whoever hastens or delays, there is no sin upon him until the following year, and there is a narration supporting this saying.

And Abu Al-Aliyah said: The meaning in the verse is: There is no sin upon him for whoever fears for the remainder of his life, and the pilgrim is certainly forgiven.

And Abu Salih and others said: The meaning of the verse is: There is no sin upon him for whoever fears killing game and what he must avoid in Hajj.

And he also said: For whoever fears in his Hajj and completes it properly until it is accepted.

And the 'lam' in His saying: ﴿For whoever fears﴾ is related either to forgiveness according to some interpretations, or to the lifting of sin in Hajj according to others. It is said: It refers to the remembrance indicated by His saying: 'And remember,' meaning the remembrance is for whoever fears, and the throwing of the third pebble is dropped for the one who hastens.

And Ibn Abi Zamanin said: He throws it on the first day of departure when he intends to hasten.

Ibn Al-Mawaz said: The one who hastens throws on the two days with twenty-one pebbles, each pebble for seven pebbles, thus his total throwing becomes thirty-nine pebbles.

Qadi Abu Muhammad, may Allah have mercy on him, said: Because he threw the Jamrat Al-Aqabah with seven on the Day of Nahr, Ibn Al-Mawaz said: And the throwing of the third day is dropped.

And Salim ibn Abdullah read: 'So there is no sin upon him' with the connection of the alif. Then the Exalted commanded with piety and reminded of the gathering and standing before Him.