Chapter: The Virtue of Makkah and Its Construction. And His saying, the Exalted: ((And when We made the House a place of return for the people and a place of safety, and take the Station of Ibrahim as a place of prayer, and We covenanted with

The Reciter: Chapter: The Virtue of Makkah and Its Construction, and His saying, the Exalted:

The Shaykh : His saying, "Chapter: The Virtue of Makkah and Its Construction, and His saying, the Exalted: " means "Remember ": "We made it," : "They return to it," : "They feel safe in it," because this House is a place for performing the rites, and if safety had not been cast upon it, there would have been chaos, conflict, and fighting, especially in our time, with different nations in their races, conditions, and customs. But Allah the Exalted made it safe. It is also said that the intended meaning of "place of prayer" here is supplication, because prayer in the language means supplication. There is no doubt that the first thing that falls under this is the known Station, and the first thing that falls under the term "place of prayer" is the ritual prayer. : "We covenanted with them," : "Those who circumambulate" was mentioned first because circumambulation is only possible in this place. "Those who stay in it" was mentioned second because i'tikaf (spiritual retreat) is only possible in mosques. "Those who bow and prostrate" was mentioned last because bowing and prostration occur on all the earth. So he began with the most specific, then the more specific. It is mentioned that a king vowed to perform an act of worship for Allah the Glorious and Exalted in which no human would share with him. He consulted the scholars, saying, "Advise me on this vow." They said, "By Allah, how can we advise you? If you pray, you might encounter people praying. If you fast, likewise. If you give charity, likewise." One of the scholars said, "Clear the area of circumambulation for him," meaning, prevent people from circumambulating and let him circumambulate alone, and in that case, he will fulfill his vow. Is this correct or not? It is correct, because there is no place to circumambulate except this one. Perhaps this king had this idea in his heart, or perhaps not; Allah knows best. But this is a clear solution. He began with "those who circumambulate" because it is the most specific to this mosque, "those who stay in it" applies to all mosques, and "those who bow and prostrate" applies to the entire earth. Then He, the Glorious and Exalted, said: And in the second verse, He said: The second verse indicates that this city had already been established and formed. The city was described as safe so that everything in it would be safe. The city itself is safe, and what is in it is safe, even the non-Arab, meaning even the non-Arabic-speaking animals, even the trees, even the lost property is safe, because it is lawful except for the one who claims it. So Allah responded to his supplication. , : "Provide them with fruits." This does not necessitate that the fruits be in Makkah itself. But Ibrahim (peace and blessings be upon him) qualified it, saying: This is part of his excellent conduct (peace and blessings be upon him), because when Ibrahim (peace and blessings be upon him) asked for leadership in the first verses, he said: So Allah qualified the response, saying: Meaning, I will make one of your descendants a leader, but on the condition that he is not oppressive. In the second supplication, Ibrahim (peace and blessings be upon him) was polite and said, But Allah said: So Allah's response to the second question was broader, and Allah's response to the first question was more specific. He said: This is the reality: all the people of the pre-Islamic age of ignorance were disbelievers, except for whom Allah willed. And yet, this city was safe and its people were provided with fruits. But the disbeliever said: "I seek refuge in Allah." And on this basis, it is possible that disbelievers in Makkah are provided for just as Muslims are, but their end is the Fire. After this, meaning in this Islamic Shari'ah, the disbeliever is prevented from entering the Haram. Allah the Glorious and Exalted said: Then He said: Meaning, "Remember, O Muhammad, for this nation." Look, glory to Allah, the Qur'an is of the utmost eloquence. In the word there is an indication of engineering work, which is that a building, if it is to remain, must have foundations that stabilize it; it is not built on the surface of the earth. They are raising the foundations and saying: , because if Allah does not accept from the servant, his work becomes a loss and his effort becomes toil. Therefore, a person should always ask Allah to accept his work. And His saying: means "The Responsive," as He, the Exalted, said: and : "The Possessor of vast knowledge." Allah is the Greatest. Ibrahim and Isma'il are asking Allah the Glorious and Exalted to make them Muslims submitting to Him, the Glorious and Exalted, because Islam to Him, the Glorious and Exalted, is honor, dignity, elevation, and exaltation. And make This is the established view, and in this is an indication that no one carries this religion as the Arabs, the sons of Isma'il, carry it, even though there are others who carry it. But the Arabs are the primary ones, there is no doubt in this. Otherwise, others have carried it, as Allah, Blessed and Exalted, said: According to one of the interpretations, it says: "Show us" means "Make it clear to us so that we may see it." "Rites" is the plural of "rite," which is the place of worship. And Allah, the Glorious and Exalted, showed them that: 'Arafah, Muzdalifah, Mina, Makkah. Allah showed them that. "Accept our repentance" means "Accept our repentance by guiding us" or "Accept our repentance by forgiving us," or both? Both, as He, the Glorious and Exalted, said: The first is "He turned to them with a repentance of guidance." And the intended meaning of His saying: "Repentance of guidance" means "Guide us to the repentance which is repentance of guidance, and to the repentance which is repentance of forgiveness." And it is not hidden that this is from the category of seeking nearness to Allah through His names appropriate for supplication.
It appears, if Allah wills, that you have grasped that the types of pilgrimage are three: Ifrad (performing Hajj alone), Qiran (combining 'Umrah and Hajj in one ihram), and Tamattu' (combining 'Umrah and Hajj with a break between them). And the best of them is Tamattu', except for the one who brings the sacrificial animal, for whom the best is Qiran, indeed Qiran is obligatory for him, because he cannot exit the state of ihram as the Prophet (peace and blessings be upon him) said. And which of these three involves the sacrificial animal? Tamattu' by the explicit text of the Qur'an, and Qiran according to the opinion of the majority of scholars, but it is not like Tamattu' in the obligation of the blood (sacrifice), as Imam Ahmad (may Allah have mercy on him) said that it is not like it, but the sacrificial animal is obligatory. And the one that does not involve a sacrificial animal is Ifrad. And it has been established for us that the stronger position is that the one performing Tamattu' has two circumambulations and two sa'ys: a circumambulation and sa'y for the 'Umrah, and a circumambulation and sa'y for the Hajj. And the opinion that one sa'y suffices is weak, because the hadith of 'A'ishah and Ibn 'Abbas is explicit in this, and the meaning necessitates it, because the 'Umrah is completely separate from the Hajj, independent, and there is a complete exit from ihram between them. As for the saying of the Prophet (peace and blessings be upon him): , his intention was that when the Companions named the Hajj and entered the state of ihram for the Hajj, and then he ordered them to make it an 'Umrah, it was confusing to them, so he said: meaning that it is not far from it such that you should be surprised by this thing. Yes.