His saying, exalted and majestic is He: "That, and whoever honors the rites of Allah, then indeed it is from the piety of hearts." "For you in them are benefits until a specified time, then their place is to the ancient House." "And for every nation We have made a rite that they may mention the name of Allah upon what He has provided them of the grazing livestock. So your God is one God, so to Him submit. And give good tidings to the humble." "Those who, when Allah is mentioned, their hearts tremble, and the patient upon what has afflicted them, and the ones who establish prayer, and from what We have provided them, they spend."

The meaning in this context is: the matter is that. "The rites" is the plural of "rite," and it refers to everything that Allah, glorified and exalted is He, has commanded and made known. A group said: He intended by the rites in this verse the sacrificial animals and the marked livestock. The meaning of "honoring them" is to take care of them and to be diligent in their matters, as said by Ibn Abbas, Mujahid, and a group. The return of the pronoun in "for indeed it" refers to the honoring and the action that the speech contains. It has been read "the hearts" in the nominative case, as they are the doers of the source which is "piety." Then the interpreters differed in His saying, exalted and majestic is He: "For you in them are benefits." Mujahid and Qatadah said: He meant that for the people in their livestock are benefits from wool, milk, and other things as long as their Lord has not sent them as sacrificial animals. When He sends them, that is the "specified time." And Ata ibn Abi Rabah said: He meant: For you in the sent sacrificial animals are benefits from riding and milking for whoever is in need. And the "specified time" is their slaughter, and "then" is for the arrangement of the sentences, as the "place" comes before the "specified time." The meaning of the speech according to these two groups is: Then their place is to the place of slaughter. The mention of the House is because it is the most honorable of the sacred places and it is the intended place for the sacrifice and others. Ibn Zayd, Ibn Umar, and Al-Husayn said: Those rites in this verse are all the places of Hajj and its landmarks in Mina, Arafat, Muzdalifah, Safa, Marwah, the House, and others. And in the next verse, it is mentioned that the sacrificial animals are from the rites. And the "benefits" are trade and seeking provision, and it is possible that he means earning reward and forgiveness. And in every possibility, a group said, and the "specified time" is the return to Mecca and the Tawaf of Ifadah.

And His saying, exalted and majestic is He: "Then their place" is taken from the meaning of the permissibility of the sacred. Then he delayed all of this until the Tawaf of Ifadah at the ancient House. So the House - according to this interpretation - is intended by itself, as said by Malik in the (Muwatta).

Then Allah, the Most High, informed that He has made for every nation a rite, meaning a place of worship and devotion. Then the rite is a context like a slaughter place and similar to this. It is possible that He means by it the source, as if He said: worship and similar to it. And the worshipper is the one who worships. Mujahid said: It is a Sunnah in the pouring of the blood of the sacrifices. Most of the reciters read 'manasik' with the opening of the 's', and it is from: nasaka yansuku with the 's' being pronounced in the future. Hamzah and Al-Kisai read 'manasik' with the 's' being broken. Abu Al-Fath said: The opening is preferred; because it is either the source or the place, and both are opened. The breaking in this is rare in the name of the place to be (maf'il) from: fa'ala yaf'al, like masjid from: sajada yasjud, and it is not permissible to apply analogy here. It seems that Al-Kisai heard it from the Arabs.

And His saying, the Most High: 'So that they may remember the name of Allah' means: We commanded them at their sacrifices to remember Allah, and that the slaughter should be for Him because He is the provider of that. Then the wording returned from the news about the nations to informing the present ones of what it means: The deity is one for all of you. So likewise, the matter in the sacrifice should be that it is sincerely for Him. And 'Aslamu' means: for His truth, for His face, and for His blessings, they believed and submitted. It is possible that He means submission.

Then Allah, the Blessed and Exalted, commanded His Prophet, blessings and peace be upon him, to give glad tidings of a general glad tidings, which is more eloquent than the explanatory one because it is sent with the end of imagination. And 'the humble' are the humble and submissive among the believers. And 'al-khabt' is what has lowered from the earth, and the humble one is the one whose walk is humble as if he is in a depression of the earth. Amr ibn Aws said: The humble ones are those who do not oppress, and if they oppress, they do not take revenge.

Qadi Abu Muhammad, may Allah have mercy on him, said: This is a noble example of the character of the believer who is gentle and soft. Mujahid said: They are those who are assured by the command of Allah, the Most High. And He described them with fear and dread when remembering Allah, and that is due to the strength of their certainty and their regard for their Lord as if they are before Him. And He described them, Blessed and Exalted, with patience and prayer, and the establishment of prayer and its continuity. The majority read: 'the prayer' with a lowering, and Ibn Abi Ishaq read: 'the prayer' with a raising based on the assumption of the 'n' and that its omission is for ease. It was narrated from Abu Amr. And Al-A'mash read: 'and the establisher of the prayer' with the 'n' and raising in 'the prayer'. And Al-Duhak read: 'and the establisher of the prayer'. It was narrated that this verse - His saying, the Most High: 'And give glad tidings to the humble' - was revealed about Abu Bakr, Umar, Uthman, and Ali, may Allah be pleased with them.