It was established for the people a description of a house, and the one who established it is Allah, the Exalted and Majestic. This is indicated by the reading of those who recited (It was established for the people) by naming the doer, which is Allah. The meaning of Allah establishing a house for the people is that He made it a place of worship for them, as if He said: The first place of worship for the people is the Kaaba. And it is reported from the Messenger of Allah, blessings and peace be upon him, that he was asked about the first mosque established for the people, and he said: 'The Sacred Mosque, then the Al-Aqsa Mosque.' He was asked how much time is between them, and he said: 'Forty years.' [It is agreed upon in the narration of Abu Dharr, may Allah be pleased with him, who said: 'I asked the Messenger of Allah, blessings and peace be upon him, about the first mosque established for the people. He said: The Sacred Mosque. I said: Then? He said: The Al-Aqsa Mosque. I said: How much time is between them? He said: Forty years, then the earth is a mosque, so wherever prayer catches you, pray.'] And from Ali, may Allah be pleased with him, a man said to him: Is it the first house? He said: No, there were houses before it, but it is the first house established for the people, blessed in guidance, mercy, and blessings. The first to build it was Ibrahim, then it was built by a group of Arabs from Jurhum, then it was demolished, and the giants rebuilt it, then it was demolished again, and the Quraysh rebuilt it. And from Ibn Abbas: It is the first house that was worshipped after the flood. And it is said: It is the first house that appeared on the surface of the water at the creation of the heavens and the earth; it was created two thousand years before the earth, and it was a white foam on the water, and the earth was spread out beneath it. And it is said: It is the first house that Adam built on earth. And it is said: When Adam was sent down, the angels said to him: Circumambulate around this house, for we have circumambulated it before you for two thousand years. And there was before Adam a house in its place called Al-Dharah, which was raised in the flood to the fourth heaven, where the angels of the heavens circumambulate it. It is the house that is in Bakkah, which is a sign for the sacred land: Mecca and Bakkah are two dialects of it, similar to their saying: Nabitat and Namiat, in the name of a place in Al-Dahna, and similar to the terms: Amr Ratib and Ratim. And the sanctuary is Mughammata and Maghbata [The saying 'And the sanctuary is Mughammata and Maghbata' in the dictionaries: Mughammata is a language for Maghbata, meaning it lasted, etc.]. And it is said: Mecca is the city, and Bakkah is the place of the mosque. And it is said: Its derivation is from 'Bakah' when people crowd together due to the throngs of people in it. And from Qatadah: People crowd each other, men and women, some praying in front of others; this is only permissible in Mecca, as if it was named Bakkah because of the crowding. He said: When the drinker is taken by the akkah... then leave him until he crowds Bakkah.

And it was said: The necks of the tyrants will be broken, meaning they will be crushed. No tyrant intended it except that Allah, the Exalted, broke him. Blessed is He, much good is what is obtained for the one who performs Hajj and Umrah and remains by it and circumambulates around it from the reward and expiation of sins. Its standing is in the state of what is hidden in the circumstance, because the estimation is for the one in Bakkah, and the agent in it is the implied action in the circumstance of the act of stability. And guidance for the worlds, because it is their qiblah and their place of worship. The standing of Ibrahim is an apposition to His saying (Clear Signs). If you say: How is it correct to clarify the group with the singular? [Mahamud said: 'If you say: How is it correct to clarify the group with the singular ... etc.? Ahmad said: And a similar interpretation has been presented to me regarding His saying: (And they said: None will enter Paradise except one who is a Jew or a Christian; those are their vain hopes). Mahmud said previously: 'And what came from them was a single wish, so what is the point of gathering it?' I clarified this in the same manner, which is that when a single thing is intended to be established and distinguished from others by a characteristic of a group, the gathering in it conveys that. It has now become clear to me regarding the gathering of wishes. Then another point is that each one of them expressed this wish, so gathering it in this regard indicates its multiplicity by their multiplicity. It is astonishing that the gathering in such a case is the original, and that the singular only occurs in a type of abbreviation. And from it: Eat in some of your bellies, and you will be healthy.]? I say: There are two aspects: One is that it is made singular as if it were many signs due to the clarity of its matter and the strength of its evidence of Allah's power and the prophethood of Ibrahim from the effect of his foot in a solid stone, like His saying: (Indeed, Ibrahim was a nation). The second: Its inclusion of signs [He returned to his words. He said: The second aspect is its inclusion of signs because the effect of the foot in the solid rock is a sign, and its immersion in it to the ankles is a sign, and the softening of some of the rock without others is a sign, and its preservation without the other signs of the prophets is a sign, and its protection amidst the multitude of its enemies from the polytheists, the People of the Book, and the atheists for thousands of years is a sign. It is possible that he means the standing of Ibrahim and safety for whoever enters it, and many others besides it, and Allah knows best.] because the effect of the foot in the solid rock is a sign, and its immersion in it to the ankles is a sign, and the softening of some of the rock without others is a sign, and its preservation without the other signs of the prophets, peace be upon them, is a sign specific to Ibrahim, and its protection amidst the multitude of his enemies from the polytheists, the People of the Book, and the atheists for thousands of years is a sign. It is possible that it is meant: In it are clear signs, the standing of Ibrahim, and safety for whoever enters it, because the two is a type of gathering like the three and the four. It is possible that these two signs are mentioned and the mention of others is omitted. Indicating the abundance of signs, as if it were previously: In it are clear signs, the standing of Ibrahim, and safety for whoever enters it, and many others besides them. And a similar case in the omission of mention is the saying of Jarir: 'Hanifa was in thirds, and a third of them were from the slaves, and a third from their freedmen.' [Jarir says: This tribe was divided into thirds, a third of them were from the enslaved, and a third from the freedmen of the tribe or from the freedmen of the slaves. Therefore, the addition means 'from' and the third third is not mentioned, because it is known that only the noble lords remain, as indicated by the restriction in the thirds and the elevation from the slaves to the freedmen. This can imply blame, that only a third of the tribe are noble, and the rest are base. It can also imply praise, that their servants from the slaves are many.] And from it is his saying, blessings and peace be upon him: 'Three things have been made beloved to me from your world: perfume, women, and the coolness of my eyes in prayer.' [It has been previously mentioned that he brought it up regarding His saying: (And indeed, it is great except for the humble). It has been previously mentioned that Al-Nasa'i narrated it through the route of Siyyar ibn Hatim from Ja'far ibn Sulayman and through the route of Salam ibn Maskin, both from Thabit from Anas.

And from the narration of Sayyar. It was narrated by Ahmad in Al-Zuhd and Al-Hakim in Al-Mustadrak. And from the narration of Salam, Ahmad, Ibn Abi Shaybah, Ibn Sa'd, Al-Bazzar, Abu Ya'la, and Ibn 'Adi in Al-Kamil reported it, and he criticized it, and Al-'Aqili in Al-Du'afa likewise. And Al-Daraqutni said in his 'Ilal.

It was narrated by Abu al-Mundhir Salam. And Salam bin Abi al-Sahba and Ja'far bin Sulayman, so they narrated it from Thabit from Anas. Hamad bin Zayd opposed them by narrating from Thabit as a disconnected narration. Likewise, Muhammad bin Thabit al-Basri narrated it. The disconnected narration is more likely to be correct. Abdullah bin Ahmad narrated it in the additions of al-Zuhd from someone other than his father through Yusuf bin 'Atya, from Thabit as a disconnected narration as well. And Yusuf is weak. There is another weak chain reported by al-Tabarani in al-Awsat from Muhammad bin Abdullah al-Hadrami from Yahya bin 'Uthman al-Harbi from al-Haqal bin Ziyad from al-Awza'i from Ishaq bin Abdullah bin Abi Talha from Anas similar to it. I say: None of its chains contain the word 'three', but all of them begin with 'The love of women has been made beloved to me from your world - the hadith', and the addition of 'three' corrupts the meaning. Imam Abu Bakr bin Furak explained it in a separate part by affirming it, and al-Ghazali also mentioned it in al-Ihya and it became well-known on people's tongues. Ibn Abbas, Ubayy, Mujahid, and Abu Ja'far al-Madini read in the narration of Qutayba: 'A clear sign', in the oneness of Allah. In it, there is evidence that the standing place of Ibrahim is an apposition. If you say: How did you allow that the standing place of Ibrahim and safety are an apposition to the verses? And His saying: 'And whoever enters it will be safe' is an independent sentence, either introductory or conditional? I say: I allowed that in terms of meaning, because His saying: 'And whoever enters it will be safe' indicates the safety of its enterer, so it is as if it was said: 'In it are clear signs: the standing place of Ibrahim, and safety for those who enter it.' Do you not see that if you said: 'In it is a clear sign, whoever enters it will be safe,' it would be correct, because it is in the meaning of your saying: 'In it is a clear sign, safety for whoever enters it.' If you say: What was the reason for this effect? I say: There are two sayings: One of them is that when the building of the Ka'bah was raised and Ibrahim was too weak to lift the stones, he stood on this stone and his feet sank into it. It was said that he came as a visitor from Sham to Makkah, and the wife of Isma'il said to him: 'Descend so that I may wash your head,' but he did not descend. She brought him this stone and placed it on his right side, and he placed his foot on it until she washed one side of his head, then she turned it to his left side until she washed the other side, and the trace of his feet remained on it. And the meaning of 'And whoever enters it will be safe' is the meaning of His saying: 'Do they not see that We made a safe sanctuary while people are being snatched away from around them?' And that was by the supplication of Ibrahim, peace be upon him: 'O my Lord, make this city safe.' And a man, if he committed every sin and then sought refuge in the sanctuary, would not be pursued. And Umar, may Allah be pleased with him, said: 'If I found in it the killer of al-Khattab, I would not touch him until he leaves it.' It was narrated by Abdul Razzaq in the Book of Hajj from his compilation and Abu al-Walid al-Azraq in the History of Makkah from his path from Ibn Jurayj, I heard Ibn Abi Husayn from Ikrimah bin Khalid who said: Umar said this, and this is disconnected. And according to Abu Hanifah: Whoever is liable for death in the sacred area due to retaliation, apostasy, or adultery, and seeks refuge in the sanctuary, he is not to be harmed, but he is not to be sheltered, fed, watered, or traded with until he is compelled to leave. And it was said: 'Safe from the Fire.' And the Prophet, blessings and peace be upon him, said: 'Whoever dies in one of the two sanctuaries will be resurrected on the Day of Resurrection.' Ishaq said: 'A report from 'Isa bin Yunus who narrated from Thawr bin Yazid who narrated from a sheikh from Anas with it. And al-Bayhaqi narrated it in al-Shu'ab from the path of Ibn Abi Fadlik from Sulayman bin Yazid al-Ka'bi from Anas with it and added: 'Whoever visits me seeking reward in Medina will be in my protection on the Day of Resurrection.' And Abu Dawood al-Tayalisi narrated it completely from the hadith of Umar, may Allah be pleased with him, with a chain that has weakness, and it is unknown. And Abdul Razzaq in his compilation reported to us, Yahiya bin al-'Ala and others, and Ghalib bin 'Ubayd Allah raised it, so he mentioned it, and Yahiya and Ghalib are both very weak. And al-Daraqutni narrated it from the narration of Harun bin Abi Qaz'ah from a man from the family of Hatib from Hatib completely, and it is weak. And al-Tabarani narrated it in al-Awsat and al-Saghir from two ways from Abdullah bin al-Mu'mil from Abu al-Zubair from Jabir without the addition. And Ibn 'Adi mentioned it in the biography of Abdullah bin al-Mu'mil: and al-Bayhaqi narrated it in al-Shu'ab and al-Tabarani from the hadith of Abdul Ghafur bin Sa'id al-Ansari from Abu Hashim al-Ramani from Zadan from Salman. Al-Bayhaqi said Abdul Ghafur is weak, and it has been narrated with a better chain than this, then he mentioned the path of Abdullah bin al-Mu'mil, and Ibn al-Jawzi narrated it in the fabricated reports from the path of Abdul Ghafur and quoted Ibn Hibban who said: 'He used to fabricate hadith.' I say: This is one of the mistakes of Ibn al-Jawzi in his handling, for he did not single out Abdul Ghafur. 'Safe.' And he, peace be upon him, said: 'Al-Hajun and al-Baqi are taken by their edges and scattered in Paradise.' And they are the cemeteries of Makkah and Medina. And Ibn Mas'ud reported: The Messenger of Allah, blessings and peace be upon him, stood at the Thaniya of al-Hajun, and there was no cemetery there that day, and he said: 'Allah will resurrect from this spot and from this entire sanctuary seventy thousand whose faces are like the moon on the night of the full moon, they will enter Paradise without account, and each one of them will intercede for seventy thousand whose faces are like the moon on the night of the full moon.' And the Prophet, blessings and peace be upon him, said: 'Whoever endures the heat of Makkah for an hour of the day, Hellfire will be distanced from him a journey of two hundred.' So it was mentioned by Abu al-Walid al-Azraq in the History of Makkah, but without a chain. And it was narrated by al-'Aqili in al-Du'afa in the biography of al-Hasan bin Rashid from Ibn Jurayj from 'Atah from Ibn Abbas raised to him: 'Whoever endures the heat of Makkah for an hour, Allah will distance Hellfire from him seventy autumns.' And he said: 'This is false, it has no basis, and al-Hasan bin Rashid narrates strange reports.' And Abu Shuja' mentioned it in al-Firdaws from the hadith of Anas, with the wording: 'Hellfire will be distanced from him a journey of a hundred years, and Paradise will be brought closer to him a hundred years.'

The term "whoever" (من) is a substitute for "the people." It has been narrated that the Messenger of Allah, blessings and peace be upon him, explained the ability (استطاعة) as the provision (زاد) and the means of transportation (راحلة). This was reported by al-Tirmidhi and Ibn Majah from the hadith of Umar, with the wording "the means to the House is provision and means of transportation." In this narration, there is Ibrahim ibn Yazid al-Jawzi, who is weak, and al-Hakim reported it from the hadith of Anas, which is also defective. Al-Daraqutni and al-Hakim narrated it from the narration of Qatadah from Anas, but al-Bayhaqi said: The correct narration from Qatadah is from al-Hasan as a disconnected narration. Ibn Majah reported it from Abbas, and its chain is weak. The correct statement from him is as reported by Ibn al-Mundhir. He said: It is not established as a raised narration. There are also reports from Ali, Ibn Mas'ud, Aisha, Jabir, and Abdullah ibn Umar. Al-Daraqutni narrated them with weak chains. Similarly, from Ibn Abbas and Ibn Umar, which is the view of most scholars. From Ibn al-Zubair: It is according to one's strength. Malik's opinion is that if a man is confident in his strength, it is obligatory upon him. Another opinion from him is that it is according to one's capacity. One may find provision and means of transportation while being unable to travel, and one may be able to travel without having provision or means of transportation. Al-Dahhak said: If he is able to hire himself, he is capable. When he was asked about this, he said: If someone has an inheritance in Mecca, would he leave it? Rather, he would go to it even if crawling, so it is likewise obligatory upon him to perform Hajj. The pronoun in "إِلَيْهِ" refers to the House or to Hajj. Every approach to something is a means to it. In this statement, there are types of emphasis and severity, including his saying: "And Hajj to the House is a duty upon the people." Mahmoud said: "In the statement, there are types of emphasis, including his saying: 'And Hajj to the House is a duty upon the people,' meaning it is upon their necks, and they cannot escape from it..." Ahmad said: His statement "Indeed, the one who disbelieves is the one who leaves Hajj, and he described it as disbelief to emphasize it" is debatable. The principle of Ahl al-Sunnah requires that the one who leaves Hajj does not disbelieve merely by leaving it, unanimously. Thus, the verse must be understood as referring to the one who leaves Hajj while denying its obligation. In this case, disbelief would relate to belief, not merely to abandonment. As for al-Zamakhshari, he permits this because the one who leaves Hajj by mere abandonment exits from the bond of faith and from its name and ruling, for he considers him to be non-believing and eternally punished like the disbelievers. According to the principle of Sunnah, it is necessary to adhere to what we have mentioned, if the intended meaning of "the one who disbelieves" refers to the one who leaves Hajj. It is possible that it is a new warning for the disbeliever, and it remains upon its apparent meaning, and Allah knows best. This means that it is a right that is obligatory for Allah upon the people, and they cannot escape from performing it and being free from its obligation. Among the emphases is that he mentioned the people and then substituted it with "whoever is able to find a way to it," which contains two types of emphasis: one is that the substitution reiterates the intended meaning, and the second is that clarification follows ambiguity and detailing follows generality, presenting it in two different forms. Among them is his saying: "And whoever disbelieves" instead of "and whoever does not perform Hajj" as a means of emphasizing the one who leaves Hajj. Therefore, the Messenger of Allah, blessings and peace be upon him, said: "Whoever dies without performing Hajj, let him die if he wishes as a Jew or a Christian." This was reported by al-Tirmidhi from the narration of Hilal ibn Abdullah al-Bahili: Abu Ishaq narrated to us from al-Harith from Ali, raising it: "Whoever possesses provision and means of transportation that would take him to the House of Allah and does not perform Hajj, there is no harm for him to die as a Jew or a Christian." He said: It is strange, and there is a criticism in its chain. Hilal ibn Abdullah is unknown. Al-Harith is weak. Al-Bazzar reported it from this route and said: We do not know it from Ali except from this route. Ibn Adi and al-Aqili reported it in the biography of Hilal, and it was narrated from al-Bukhari that it is a rejected narration. Al-Bayhaqi said in al-Shu'ab:

He is singled out by Hilal. And he has a witness from the hadith of Abu Umamah, which Al-Darami narrated with the wording, "Whoever is not prevented from performing Hajj by a clear need, or a tyrannical ruler, or an obstructive illness, and dies without performing Hajj, let him die as he wishes, either as a Jew or as a Christian." He narrated it from the narration of Sharik from Lyth ibn Abi Salim from Abdul Rahman ibn Sabit from him. And from this chain, Al-Bayhaqi narrated it in Al-Shu'ab. Ibn Abi Shaybah also narrated it from Abu Al-Ahwas from Lyth from Abdul Rahman as a disconnected narration, not mentioning Abu Umamah. Ibn Al-Jawzi included it in the fabricated reports from the route of Ibn Adi. Ibn Adi included it in Al-Kamil in the biography of Abu Al-Mahzum Yazid ibn Sufyan from Abu Huraira, raised and similar to it. It was reported from Al-Fallas that he accused Abu Al-Mahzum of lying, and this is one of the mistakes of Ibn Al-Jawzi in his handling. Because the chain to Abu Umamah does not contain anyone accused of lying, let alone someone who lied. And similar to it in severity is the saying, "Whoever intentionally leaves the prayer has disbelieved." Al-Daraqutni narrated it in Al-‘Ilal from the narration of Abu Al-Nadr Hashim ibn Al-Qasim from Abu Ja'far Al-Razi from Al-Rabi' ibn Anas from Anas who said: It was narrated by Ali ibn Al-Ja'd from Abu Ja'far from Al-Rabi' as a disconnected narration. And it is more likely to be correct. Al-Bazzar narrated it from the hadith of Abu Al-Dardaa who said, "Abu Al-Qasim, blessings and peace be upon him, advised me not to associate anything with Allah, even if I were burned, and not to intentionally leave a prescribed prayer. Whoever intentionally leaves it has disbelieved, and do not drink wine, for it is the key to all evil." He narrated it from the narration of Rashid Al-Hanani from Shahr ibn Hawshab. And he said: Rashid Al-Basri is reliable. And Shahr is well-known. And the hadith is in Al-Tirmidhi, Al-Nasa'i, Ahmad, Ibn Hibban, and Al-Hakim from the hadith of Al-Bara' without the phrase "intentionally" and its wording is, "The covenant that is between us and them is prayer, so whoever leaves it has disbelieved." The hadith of Jabir was previously mentioned in Al-Baqarah in the narration of Muslim, "Between the servant and disbelief is leaving the prayer." Al-Tirmidhi narrated from the route of Abdullah ibn Shaqiq who said, "The companions of Muhammad, blessings and peace be upon him, did not see any action that if left would be disbelief except for prayer," and its chain is authentic. Al-Hakim from the hadith of Abu Huraira, may Allah be pleased with him. And among them is the mention of being independent of it, and that indicates disdain, anger, and abandonment. And among them is His saying (about the worlds), and although He did not say about it, what is in it indicates independence of it by proof. Because if He is independent of the worlds, then His independence inevitably includes it, and because it indicates complete independence, it is more indicative of the great anger that occurred as a description of it. And it was reported from Said ibn Al-Musayyib that it was revealed about the Jews, for they said: Hajj to Mecca is not obligatory. It was narrated that when the verse, "And Hajj to the House is a duty upon the people" was revealed, the Messenger of Allah, blessings and peace be upon him, gathered all the people of the religions. Al-Tabari narrated it from the route of Juwaybir from Al-Dahhak who said, "When it was revealed - and he mentioned it," and it is interrupted. And Juwaybir is rejected in hadith. He addressed them and said, "Indeed, Allah has made Hajj obligatory upon you, so perform Hajj." So one nation believed in it, and they were the Muslims, and five nations disbelieved in it, saying: We do not believe in it, nor do we pray towards it, nor do we perform Hajj. So the verse, "And whoever disbelieves" was revealed. And from the Prophet, blessings and peace be upon him, "Perform Hajj before you are unable to perform Hajj, for the House has been destroyed twice and will be raised in the third." Ibn Abi Shaybah narrated it, informing us that Yazid ibn Harun narrated from Hamid from Bakr ibn Abdullah Al-Mazini from Abdullah ibn Umar who said, "Enjoy this House, for it - and he mentioned it as a suspended narration." It has also been narrated raised: Ibn Hibban, Al-Hakim, Al-Bazzar, and Al-Tabarani narrated it from the route of Sufyan ibn Habib from Hamid with this. And it was narrated, "Perform Hajj before you are unable to perform Hajj, perform Hajj before the righteous are prevented from it." I have not seen it like this. And what is in Al-Daraqutni at the end of the Book of Hajj from the narration of Abdullah ibn Isa Al-Jundi from Muhammad ibn Abi Muhammad from his father from Abu Huraira - raised, "Perform Hajj before you are unable to perform Hajj. They said: What is the matter with Hajj, O Messenger of Allah? He said: The Bedouins will perform it at the tails of their valleys, and no one will reach Hajj." And Abdullah and Muhammad are unknown, as Al-Aqili said. And from Ibn Mas'ud: Perform Hajj to this House before a tree grows in the desert that no animal eats from it except that it dies. I have not found it. And from Umar, may Allah be pleased with him: If the people were to leave Hajj for one year, they would not be looked at. I have not found it. And in the Musannaf of Abdul Razzaq from the narration of Salim ibn Abi Hafsa from Ibn Abbas who said, "If the people were to leave visiting this House for one year, it would not rain." And it is disconnected. And it was read as Hajj al-Bayt with a kasrah.