From my descendants are some of my children, and they are Ishmael and those born from him in a valley which is the valley of Mecca, which has no crops, as in the saying, 'a Qur'an in Arabic without any crookedness,' meaning there is no crookedness in it, only straightness and nothing else. And it is said about the sacred house, because Allah has forbidden any harm to it and negligence regarding it, and made what is around it sacred because of its place, or because it has always been a place of refuge and honor that every tyrant fears, like something sacred that should be avoided, or because it is highly respected and it is not permissible to violate it, or because it was forbidden from the flood, meaning it was prevented from it, just as it is called 'the ancient' because it was freed from it and thus was not taken over. 'To establish prayer' is related to 'I have settled them in this empty valley devoid of any means of livelihood,' except to establish prayer at Your sacred house, and to populate it with Your remembrance and worship, and what Your mosques and places of worship are populated with, seeking blessings from the place that You have honored above other places, seeking assistance from Your generous proximity, drawing closer to You by staying at Your house, and by circumambulating it, and by bowing and prostrating around it, seeking the mercy that You have preferred for the inhabitants of Your sanctuary. 'Hearts of people' is a partitive, and what supports this is what has been narrated from Mujahid: if he had said 'hearts of the people,' the Persians and Romans would have crowded around it. It is said that if he had not said 'from,' they would have crowded around it, even the Romans, Turks, and Indians. It is permissible that 'from' is for beginning, like saying: 'the heart is sick from me,' meaning my heart. So it is as if it were said: 'hearts of people,' and the noun added to it is made indefinite in this example to make 'hearts' indefinite, because it is indefinite in the verse to include some of the hearts. And 'hearts' can be pronounced as 'afidah,' with the weight of 'a'qidah. And there are two interpretations: one is that it is from 'the heart,' like saying: 'adar,' in 'adur.' The second is that it is a noun of action from 'afadt' meaning 'the journey hastened,' meaning a group or groups hastening towards them. And it is read as 'afidah,' and there are two interpretations: that the hamzah is dropped for ease, although the preferred way is to lighten it by pronouncing it clearly. And it can be from 'afad' meaning 'to hasten towards them,' to rush towards them and fly towards them out of longing and desire, from the saying: 'he flies towards its openings like the falcon.' If I throw a stone for him, you will see him... springing for its impact like the spring of the horse. And when he rises from sleep, you will see him... like the leg of the calf, not weak. And when I throw him into the wide spaces, you will see him... rushing into its narrow paths, like the rush of the falcon, meaning like his speed in flying. And it is narrated: 'the jandal,' meaning the stone. And 'the family' are the lines of the forehead, the plural of 'sar.' And 'the cloud' is the cloud that obstructs in the horizon. And 'the shining' is the one that is bright, or the elevated one that is about to rain. It was narrated from Aisha, may Allah be pleased with her, that she said: I was sitting spinning near the Messenger of Allah, blessings and peace be upon him, while he was mending his sandal, and we would see his forehead shining, and a light would be born in my eyes, so I kept looking at him. He said: 'What are you looking at?' I said that to him, and I said: 'By Allah, if the Hudhali saw you, he would know that you are more deserving of his poetry.' He said: 'And what did he say?' I said: 'And when I looked...' the house. So he placed what was in his hand down and stood up and kissed between my eyes and said: 'May Allah reward you with good, I have not been as pleased as I am with your words.'

And it is recited: "They are drawn to them," in the passive form, from "he was drawn to them" and "he drew others to him." And "they are drawn to them," from "he loves" if it is meant to imply a desire, thus it is made transitive. And "provide them with fruits" while they reside in a valley where there is nothing of it, by bringing to them from the lands, so that perhaps they may be grateful for the blessing of being provided with various fruits present in a desolate valley that has no vegetation, no trees, and no water. There is no doubt that Allah, glorified and exalted is He, answered his supplication and made it a secure sanctuary to which the fruits of everything are gathered as provision from Him. Then He favored it with the existence of various types of fruits in it over every rural area and over the most fertile lands and those with the most fruits. In any land of the east and the west, you see the miracle that Allah shows you in a land without cultivation, which is the gathering of the early fruits and the different fruits of the spring, summer, and autumn in one day. And this is not strange among His signs. May Allah grant us the blessing of residing in His sanctuary, guide us to be grateful for His blessings, and keep us honored by entering under the call of Ibrahim, blessings and peace be upon him, and provide us with a share of the safety of that sound heart.