A favor from your Lord, a gift from Him and a grace. It is the benefit and profit in trade. There were some people among the Arabs who felt it was sinful to trade during the days of pilgrimage. When the first ten days of Dhul-Hijjah entered, they would stop buying and selling, and no market would be established for them. They referred to those who went out for trade as 'al-Dajj' [[The term 'al-Dajj' refers to the crawling or moving in a way. They said: the pilgrim and the trader, so 'al-Dajj' refers to helpers and traders, as stated in the dictionaries. The traders are the plural of 'mukari', similar to 'al-maghazeen', the plural of 'al-maghaz'. (A)]] . They would say, 'These are the Dajj, and they are not pilgrims.' It was said that the markets of Ukaz, Majnah, and Dhul-Majaz were their trading places in the pre-Islamic era, where they traded during the season. Their livelihoods came from it. When Islam came, they felt it was sinful, but the prohibition was lifted from them and it was permitted for them, provided it did not distract them from worship. Ibn Umar, may Allah be pleased with him, reported that a man said to him: 'We are a people who trade on this route, and some people claim we have no pilgrimage.' He said: 'A man asked the Messenger of Allah, blessings and peace be upon him, about what you asked, and he did not respond to him until the verse (There is no blame upon you) was revealed. He called for it and said: 'You are pilgrims' [[Reported by Abu Dawood, Ahmad, and Ibn Abi Shaiba through the narration of al-Alaa ibn al-Musayyib: Abu Umamah al-Tamimi said, 'I used to trade on this route, and some people said: You have no pilgrimage. I met Ibn Umar, and he said: Are you not in a state of Ihram? But - the hadith.']] . And Umar, may Allah be pleased with him, was asked: 'Did you dislike trade during the pilgrimage?' He said: 'Was our livelihood not from trade during the pilgrimage?' [[Reported by al-Tabari through the narration of Abdul Rahman ibn Muhajir from Abu Salih, the freedman of Umar. He said: 'I said: O Commander of the Faithful - and he mentioned it.' In its chain is Mundhir ibn Ali, who is weak.]] . Ibn Abbas, may Allah be pleased with both of them, read: 'A favor from your Lord during the seasons of pilgrimage.' If you seek to seek [[The phrase 'to seek' was better placed before the interpretation of the saying of Allah: (A favor from your Lord). (A)]] . 'Afadtum' means you poured forth abundantly, and it is from the pouring of water abundantly. Its origin is 'You poured yourselves forth', so the mention of the object was omitted as it was omitted in 'They pushed from such a place' and 'They poured'. In the hadith of Abu Bakr, may Allah be pleased with him [[I did not find it. What is in the rare narrations of Abu Ubaid al-Jurmi. In the Musnad of al-Shafi'i and the classes of Ibn Sa'd, all from the narration of Ibn Uyaynah from Ibn al-Munkadir, and from Abdul Rahman ibn Sa'id ibn Yarbu' from Jubair ibn al-Huwairith, he said: 'I saw Abu Bakr on a camel. He was urging his camel with his stick.' The jurmi added from Abu Bakr ibn Abi Shaiba from Ibn Uyaynah: 'I feel as if I see his thigh exposed.']] : 'He poured in Daqran', while he was urging [[The term 'Daqran' in some copies is 'Dhafran', with a dhāl and a fā. Perhaps the first is with a dāl and a fā, from 'dafar', meaning foulness specifically. 'Dhafran' - with a dhāl and a fā - means a good or bad smell, as in the dictionaries. However, 'Daqran' with a dāl and a qāf means severity, lying, obscenity, and gossip. This was clarified in the dictionaries. In it, 'urging' is like 'scratching'. (A)]] his camel with his stick.' It is said: 'They poured forth in the discussion and they engaged in it' [[The phrase 'they engaged in it' in the dictionaries means the high ground of rain. The people engaged in the discussion and they poured forth in it. (A)]] . 'Arafat' is a name for the standing place, named in the plural like 'Azhra'at'. If you say: Why was it not prevented from being declined while it has the feminine and the masculine? [[Mahamud, may Allah have mercy on him, said: 'If you say: Why was 'Arafat' not prevented from being declined ... etc.? Ahmad, may Allah have mercy on him, said: It must be if a woman is named with 'Muslimat' that he does not decline it, saying: This is Muslimat without tanween, and this is a poor saying. Rather, the correct and eloquent way in 'Muslimat' if named is to give it tanween. Al-Zamakhshari based his statement on the fact that the tanween of 'Arafat' is for emphasis, not for contrast, and therefore he omitted the tanween of contrast from the types of tanween he counted in his detailed explanation, although it refers back to the tanween of emphasis.]] I say: It does not lack femininity, either by the tā' in its wording, or by a hypothetical tā' as in 'Sa'ad'. The tā' in its wording is not for femininity, but rather it is with the alif before it a sign of the plural of the feminine, and it is not correct to hypothesize the tā' in it, because this tā' is specific to the plural of the feminine, preventing its hypothesizing, just as the tā' of femininity in 'Bint' cannot be hypothesized, because the tā' which is a substitute for the wāw is specific to the feminine like the tā' of femininity, thus it cannot be hypothesized. They said: It was named so because it was described to Ibrahim, peace be upon him, and when he saw it, he recognized it. It was said that when Gabriel was showing him the sacred sites, he showed it to him and he said: 'I recognized it.' It was said that Adam and Hawwa met there and recognized each other. It was said that people recognize each other there, and Allah knows best the truth of that. It is one of the names that are not derived because 'Arafah' is not recognized in the names of species except as a plural of 'Aarif'. It was said: This indicates the obligation of standing at Arafah because the pouring forth can only be after it. And the Prophet, blessings and peace be upon him, said: 'The pilgrimage is Arafah. Whoever reaches Arafah has reached the pilgrimage' [[Reported by the Companions of the Sunnah and al-Hakim. The wording is for al-Nasa'i. He added: 'Before dawn rises.' All of them from the narration of Abdul Rahman ibn Yamur al-Daili, may Allah be pleased with him]] . So remember Allah with the talbiyah, tahleel, takbeer, praise, and supplications. It was said: with the prayers of Maghrib and Isha. And the sacred site is Qazah, which is the mountain where the imam stands and where the miqaat is. It was said that the sacred site is what lies between the mountain of Muzdalifah from the narrow places of Arafah [[The phrase 'from the narrow places of Arafah' in the dictionaries means the narrow passage, and also the place of war. (A)]] to the valley of Muhassir, and neither the narrow places nor the valley of Muhassir are part of the sacred site. The correct view is that it is the mountain, as narrated by Jabir, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, when he prayed Fajr, meaning in Muzdalifah in the darkness, rode his camel until he reached the sacred site and invoked Allah, glorified and exalted is He, and proclaimed His greatness, and he remained standing until it became light [[Reported by Muslim in the description of pilgrimage in the long hadith.]] . And the saying of Allah, the Exalted: (AT THE SACRED SITE) means from what is near the sacred site, close to it, and that is for virtue, like being close to the Mountain of Mercy. Otherwise, all of Muzdalifah is a standing place except for the valley of Muhassir. Or the ends of Muzdalifah were made to be considered as part of the sacred site and connected to it at the sacred site. The sacred site is the landmark, because it is a landmark of worship.

And it is described as the sacred place due to its sanctity. And from Ibn Abbas, may Allah be pleased with him, that he looked at the people on the night of gathering and said: I have seen the people this night, they do not sleep. And it is said: It was named Muzdalifah and Gathering because Adam, peace be upon him, gathered there with Hawwa and drew near to it. And from Qatadah: because the two prayers are combined there. It may be said: It is described by the actions of its people, as they draw near to Allah, meaning they get closer by standing there, as He guided you. What is a source or comprehensive. And the meaning is: And remember Him with a good remembrance as He guided you with a good guidance and remember Him as He taught you how to remember Him. Do not deviate from Him, and if you were before it, before guidance, certainly among the misguided and ignorant, you do not know how to remember Him and worship Him. And if it is a lightened form of the heavy one, and the lam is the differentiating one. Then let your pouring be from where the people poured, and do not be from Muzdalifah, that is because of the five's elevation. [Mahamud, may Allah have mercy on him, said: 'And that is because of the five's elevation over the people... etc.' Ahmad, may Allah have mercy on him, said: And the verse contains two points: The first: the conjunction of the two pourings, one upon the other, and their reference is one, which is the pouring that is commanded. Perhaps someone may think it is like the conjunction of something upon itself, and this misconception is removed by the fact that between them is the difference between the general and the specific. The first mentioned pouring is unrestricted, while the second commanded pouring is specific to the equality of the people. The second: after the clarity of the correctness of the conjunction, it occurred with the letter of the indefinite, which requires a delay in addition to the difference, and there is no delay between the absolute addition and the restricted one. The answer to that is: that the delay, as it can be in terms of time, may also be in terms of elevation of rank and its distance in elevation compared to others. This is what he answered after further activity and clarification.] over the people and their elevation over them and their greatness over them to not be equal to them in the standing. And their saying: We are the people of Allah and the inhabitants of His sanctuary, so we will not leave it, while they stand at Gathering and other people at Arafat? If you say: What is the position of 'then'? I say: Like its position in your saying: Be good to people, then do not be good to anyone other than the noble. You use 'then' to indicate the difference between the goodness to the noble and the goodness to others and the distance between them. Likewise, when He commanded them to remember at the pouring from Arafat, He said: 'Then pour', to indicate the difference between the two pourings, and that one of them is correct and the other is wrong. And it is said: 'Then pour from where the people poured', meaning from Muzdalifah to Mina after the pouring from Arafat. And it was read: 'from where the people poured' - with a kasra on the 's' - meaning the one who forgot, which is Adam, from His saying: 'And We had indeed taken a covenant from Adam before, but he forgot.' This means that the pouring from Arafat is an ancient legislation, so do not deviate from it and seek forgiveness from Allah for your deviation in the standing and so on from your ignorance. And when you have completed your rites, meaning when you have finished your acts of worship of Hajj and departed, then remember Allah as you remember your fathers. So increase the remembrance of Allah and be diligent in it as you do in the remembrance of your fathers and their glories and their days. And they used to, when they completed their rites, stand between the mosque in Mina and the mountain. They would enumerate the virtues of their fathers and mention the merits of their days.

Or more in remembrance in a position of genitive, conjoined to what is added to the mention. [Mahamud, may Allah have mercy on him, said: "More is conjoined to what is added to the mention... etc." Ahmad, may Allah have mercy on him, said: On the first interpretation, (more) is applicable to the mentioned object. An example of the first is that two strike Zayd, for instance, and one says: Which of them strikes Zayd more? It is directed towards the striker. An example of the second is that Zayd strikes two, for instance, and one says: Which of them is struck more? It is directed towards the struck. On the first interpretation, the preference is on the doer, which is the norm. On the second, the preference is on the object, which is contrary to the norm. Al-Zamakhshari mentioned in his detailed work that it is an oddity to say: The mirror of beautification is more than I am, in examples he counted. I wonder how the verse was applied to it when there is another way found. In both interpretations, one flees from conjoining more to the first mention, so that it does not apply to the mention, and the mention has been set as a distinction from it. Thus, the mention would be a mentioner, which is impossible. However, Abu al-Fath corrected this interpretation and related it to the category of their saying: The poet's poetry, and he went mad, and similar things in which the Arabs exaggerated until they made a quality have a similar quality to establish its permanence. It is clarified that the setting of the mention as a distinction necessitates that more does not apply to it. It is clarified that it is excluded either by applying to the remembering body by interpreting it as a mentioner, as Abu al-Fath concluded that if you said: Zayd honored a father, Zayd would be among the sons. If you said: Zayd honored a father, he would be among the fathers. It is possible for it to be conjoined to the mention, meaning another way aside from what Abu al-Fath proposed, which is that it is from the category of what Sibawayh mentioned, who said: They say he is the most miserly of people as a man, and they are the best of people as two men. Thus, the genitive here is like the tanween, and the man and the two are set as distinctions, just as the face is set in your saying: He is more handsome than him in face, and it can only be indefinite, just as the state can only be indefinite. The man is the subject's name. What he intended by this is that this is not equivalent to: He is the bravest of people as a boy, for this can be a boy as the subject's name, just as in the first example, and it can be another. Thus, the verse in this clarified way is similar to the first example, and the mentioned set is applicable to more just as the man set is applicable to the most miserly, as if he said: Or the most in mentions of remembrance. These are four approaches, all of which are discussed, except for this approach that I added, for my mind excused me (like the fear of Allah or more in fear). I have not come across Al-Zamakhshari's words regarding it afterward.

And the two good things are what the righteous seek in this world, which are health, sufficiency, and success in good deeds. Their request in the Hereafter is for reward. And from Ali, may Allah be pleased with him: The good deed in this world is a righteous woman, and in the Hereafter, it is the houri. And the punishment of the Fire is a wicked woman. Those are the ones who call for the two good things; for them is a share of what they have earned, meaning a share of the kind of what they have earned from good deeds, which is the reward that is the good benefits. Or because of what they have earned, as His saying: (From their sins they were drowned). Or they have a share of what they called for; We give them what they deserve according to their interests in this world and their entitlement in the Hereafter. And the supplication is called earning because it is from the deeds, and deeds are described as earning: by what your hands have earned. It is permissible that (Those) refers to both groups, and that each group has a share of the kind of what they have earned. And Allah is swift in reckoning; He is about to establish the Day of Resurrection and hold the servants accountable. So hasten to increase in remembrance and seek the Hereafter, or He described Himself as swift in the reckoning of the creatures despite their large number and the multitude of their deeds to indicate His complete power and the necessity of being cautious of Him. It has been narrated that He will hold the creation accountable in the measure of milking a sheep; and it has been narrated in the measure of the time it takes to drink from a she-camel. And it has been narrated in the measure of a glance.