The Pilgrimage — Verse 26

Building of the Ka`bah and the Proclamation of the Hajj This is a rebuke to those among Quraysh who worshipped others than Allah and joined partners with Him in the place which from the outset had been established on the basis of Tawhid and the worship of Allah Alone, with no partner or associate. Allah tells us that He showed Ibrahim the site of the `Atiq House, i.e., He guided him to it, entrusted it to him and granted him permission to build it. Many scholars take this as evidence to support their view that Ibrahim was the first one to build the House and that it was not built before his time. It was recorded in the Two Sahihs that Abu Dharr said, "I said, `O Messenger of Allah ﷺ, which Masjid was the first to be built' He said, «الْمَسْجِدُ الْحَرَام» (Al-Masjid Al-Haram.) I said, `Then which' He said, «بَيْتُ الْمَقْدِس» (Bayt Al-Maqdis.) I said, `How long between them' He said, «أَرْبَعُونَ سَنَة» (Forty years.)" And Allah says: إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً (Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing) 3:96 until the end of following two Ayat. Allah says: وَعَهِدْنَآ إِلَى إِبْرَهِيمَ وَإِسْمَـعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَالْعَـكِفِينَ وَالرُّكَّعِ السُّجُودِ (and We commanded Ibrahim and Isma`il that they should purify My House for those who are circumambulating it, or staying (I`tikaf), or bowing or prostrating themselves.) 2:125 And Allah says here: أَن لاَّ تُشْرِكْ بِى شَيْئاً (Associate not anything with Me,) meaning, `Build it in My Name Alone.' وَطَهِّرْ بَيْتِىَ (and sanctify My House) Qatadah and Mujahid said, "And purify it from Shirk. لِلطَّآئِفِينَ وَالْقَآئِمِينَ وَالرُّكَّعِ السُّجُودِ (for those who circumambulate it, and those who stand up, and those who bow, and make prostration (in prayer)) means, `and make it purely for those who worship Allah Alone, with no partner or associate.' What is meant by "those who circumambulate it" is obvious, since this is an act of worship that is done only at the Ka`bah and not at any other spot on earth. وَالْقَآئِمِينَ (and those who stand up) means, in prayer. Allah says: وَالرُّكَّعِ السُّجُودِ (and those who bow, and make prostration.) Tawaf and prayer are mentioned together because they are not prescribed together anywhere except in relation to the House. Tawaf is done around the Ka`bah and prayer is offered facing its direction in the majority of cases, with a few exceptions, such as when one is uncertain of the direction of the Qiblah, during battle and when praying optional prayers while traveling. And Allah knows best. وَأَذِّن فِى النَّاسِ بِالْحَجِّ (And proclaim to mankind the Hajj) meaning, `announce the pilgrimage to mankind and call them to perform pilgrimage to this House which We have commanded you to build.' It was said that Ibrahim said: "O Lord, how can I convey this to people when my voice will not reach them" It was said: "Call them and We will convey it." So Ibrahim stood up and said, "O mankind! Your Lord has established a House so come on pilgrimage to it." It is said that the mountains lowered themselves so that his voice would reach all the regions of the earth, and those who were still in their mothers' wombs and their fathers' loins would hear the call. The response came from everyone in the cities, deserts and countryside, and those whom Allah has decreed will make the pilgrimage, until the Day of Resurrection: "At Your service, O Allah, at Your service." This is a summary of the narrations from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr and others among the Salaf. And Allah knows best. This was recorded by Ibn Jarir and by Ibn Abi Hatim at length. يَأْتُوكَ رِجَالاً وَعَلَى كُلِّ ضَامِرٍ (They will come to you on foot and on every lean camel,) This Ayah was used as evidence by those scholars whose view is that Hajj performed on foot by those who are able, is better than Hajj performed riding, because the phrase "on foot" is mentioned first, and because it is an indication of their keenness and resolve. Waki` narrated from Abu Al-`Umays from Abu Halhalah from Muhammad bin Ka`b that Ibn `Abbas said, "I do not regret anything except for the fact that I wish I had performed Hajj on foot, because Allah says, يَأْتُوكَ رِجَالاً (They will come to you on foot)." But the majority are of the view that performing Hajj while riding is better, following the example of the Messenger of Allah ﷺ, because he performed Hajj riding, although his physical ability was sound. يَأْتِينَ مِن كُلِّ فَجٍّ (they will come from every Fajj) means every route, as Allah says: وَجَعَلْنَا فِيهَا فِجَاجاً سُبُلاً (and We placed therein Fijaj for them to pass) 21:31. عَميِقٍ (`Amiq) means dis- tant. This was the view of Mujahid, `Ata', As-Suddi, Qatadah, Muqatil bin Hayan, Ath-Thawri and others. This Ayah is like the Ayah in which Allah tells us how Ibrahim prayed for his family, فَاجْعَلْ أَفْئِدَةً مَّنَ النَّاسِ تَهْوِى إِلَيْهِمْ (So fill some hearts among men with love towards them) 14:37. There is no one among the Muslims who does not long to see the Ka`bah and perform Tawaf, people come to this spot from every corner of the world.

And mention when We settled when We pointed out for Abraham the site of the House that he may build it — for it the House had been raised to heaven at the time of the Flood — and We commanded him saying ‘Do not ascribe any partner to Me and purify My House of graven images for those who circumambulate it and those who are resident staying therein and those who bow and prostrate al-rukka‘ and al-sujūd are the plural forms of rāki‘ and sājid respectively those praying.

When We built for Abraham the place of the House: “Associate nothing with Me, and make My house pure for those who circumambulate, stand, and bow in prostration.” Ibn ʿAṬāÌ said, “We gave him the success to build the House, We gave him the ability to do so, We helped him with it, and We said to him, 'Associate nothing with Me,' that is, 'Do not have any regard for the House and do not look at the fact that you built it.'” He is saying, “We gave Abraham ability and We gave him means, tools, strength, skill, power, and help so that he could build the house of the Kaabah as We wanted and commanded. Then We said to him, 'Do not look at what you have done and what you have made. Look at Our success- giving and Our help. Do not look at your striving but see Our desire and solicitude.” O chevalier! The servant was given two eyes so that with one eye he would see the attributes of his own soul's blights and with the other eye the gentle attributes of the Real's generosity. With one eye he sees His bounty, with the other eye his own acts. When he sees His bounty, he boasts of it, and when he sees his own acts he shows poverty. When he sees the generosity of the Begin- ningless, he becomes joyful, and when he sees the footsteps of dust's nonexistence, he becomes needful. That distracted man of ʿIrāq [Shiblī], burnt by the fire of separation, used to say, “Would that I were fuel for the furnace and had not heard this tale!” Sometimes he would say, “Where are the proximate angels and residents of the Holy Pali- sades?! Let them spread their carpets before the throne of my good fortune and the chair of my exaltedness!” Sometimes my hands are full of silver, sometimes I'm poor. Sometimes my heart's elated, sometimes wounded. Sometimes I'm behind the people, sometimes ahead- I indeed am the chameleon of the days. And make My house pure. In the tongue of learning, this is the Kaabah, but according to the expla- nation by allusion, the meaning is, “Empty your heart of all things save the remembrance of God.” He is saying, “Occupy your heart totally with My remembrance and do not give any stranger or other access to it, for the heart is the container of the wine of My affection and love.

When We built for Abraham the place of the House: “Associate nothing with Me, and make My house pure for those who circumambulate, stand, and bow in prostration.” Ibn ʿAṬāÌ said, “We gave him the success to build the House, We gave him the ability to do so, We helped him with it, and We said to him, 'Associate nothing with Me,' that is, 'Do not have any regard for the House and do not look at the fact that you built it.'” He is saying, “We gave Abraham ability and We gave him means, tools, strength, skill, power, and help so that he could build the house of the Kaabah as We wanted and commanded. Then We said to him, 'Do not look at what you have done and what you have made. Look at Our success- giving and Our help. Do not look at your striving but see Our desire and solicitude.” O chevalier! The servant was given two eyes so that with one eye he would see the attributes of his own soul's blights and with the other eye the gentle attributes of the Real's generosity. With one eye he sees His bounty, with the other eye his own acts. When he sees His bounty, he boasts of it, and when he sees his own acts he shows poverty. When he sees the generosity of the Begin- ningless, he becomes joyful, and when he sees the footsteps of dust's nonexistence, he becomes needful. That distracted man of ʿIrāq [Shiblī], burnt by the fire of separation, used to say, “Would that I were fuel for the furnace and had not heard this tale!” Sometimes he would say, “Where are the proximate angels and residents of the Holy Pali- sades?! Let them spread their carpets before the throne of my good fortune and the chair of my exaltedness!” Sometimes my hands are full of silver, sometimes I'm poor. Sometimes my heart's elated, sometimes wounded. Sometimes I'm behind the people, sometimes ahead- I indeed am the chameleon of the days. And make My house pure. In the tongue of learning, this is the Kaabah, but according to the expla- nation by allusion, the meaning is, “Empty your heart of all things save the remembrance of God.” He is saying, “Occupy your heart totally with My remembrance and do not give any stranger or other access to it, for the heart is the container of the wine of My affection and love.

When We built for Abraham the place of the House: “Associate nothing with Me, and make My house pure for those who circumambulate, stand, and bow in prostration.” Ibn ʿAṬāÌ said, “We gave him the success to build the House, We gave him the ability to do so, We helped him with it, and We said to him, 'Associate nothing with Me,' that is, 'Do not have any regard for the House and do not look at the fact that you built it.'” He is saying, “We gave Abraham ability and We gave him means, tools, strength, skill, power, and help so that he could build the house of the Kaabah as We wanted and commanded. Then We said to him, 'Do not look at what you have done and what you have made. Look at Our success- giving and Our help. Do not look at your striving but see Our desire and solicitude.” O chevalier! The servant was given two eyes so that with one eye he would see the attributes of his own soul's blights and with the other eye the gentle attributes of the Real's generosity. With one eye he sees His bounty, with the other eye his own acts. When he sees His bounty, he boasts of it, and when he sees his own acts he shows poverty. When he sees the generosity of the Begin- ningless, he becomes joyful, and when he sees the footsteps of dust's nonexistence, he becomes needful. That distracted man of ʿIrāq [Shiblī], burnt by the fire of separation, used to say, “Would that I were fuel for the furnace and had not heard this tale!” Sometimes he would say, “Where are the proximate angels and residents of the Holy Pali- sades?! Let them spread their carpets before the throne of my good fortune and the chair of my exaltedness!” Sometimes my hands are full of silver, sometimes I'm poor. Sometimes my heart's elated, sometimes wounded. Sometimes I'm behind the people, sometimes ahead- I indeed am the chameleon of the days. And make My house pure. In the tongue of learning, this is the Kaabah, but according to the expla- nation by allusion, the meaning is, “Empty your heart of all things save the remembrance of God.” He is saying, “Occupy your heart totally with My remembrance and do not give any stranger or other access to it, for the heart is the container of the wine of My affection and love.

When We built for Abraham the place of the House: “Associate nothing with Me, and make My house pure for those who circumambulate, stand, and bow in prostration.” Ibn ʿAṬāÌ said, “We gave him the success to build the House, We gave him the ability to do so, We helped him with it, and We said to him, 'Associate nothing with Me,' that is, 'Do not have any regard for the House and do not look at the fact that you built it.'” He is saying, “We gave Abraham ability and We gave him means, tools, strength, skill, power, and help so that he could build the house of the Kaabah as We wanted and commanded. Then We said to him, 'Do not look at what you have done and what you have made. Look at Our success- giving and Our help. Do not look at your striving but see Our desire and solicitude.” O chevalier! The servant was given two eyes so that with one eye he would see the attributes of his own soul's blights and with the other eye the gentle attributes of the Real's generosity. With one eye he sees His bounty, with the other eye his own acts. When he sees His bounty, he boasts of it, and when he sees his own acts he shows poverty. When he sees the generosity of the Begin- ningless, he becomes joyful, and when he sees the footsteps of dust's nonexistence, he becomes needful. That distracted man of ʿIrāq [Shiblī], burnt by the fire of separation, used to say, “Would that I were fuel for the furnace and had not heard this tale!” Sometimes he would say, “Where are the proximate angels and residents of the Holy Pali- sades?! Let them spread their carpets before the throne of my good fortune and the chair of my exaltedness!” Sometimes my hands are full of silver, sometimes I'm poor. Sometimes my heart's elated, sometimes wounded. Sometimes I'm behind the people, sometimes ahead- I indeed am the chameleon of the days. And make My house pure. In the tongue of learning, this is the Kaabah, but according to the expla- nation by allusion, the meaning is, “Empty your heart of all things save the remembrance of God.” He is saying, “Occupy your heart totally with My remembrance and do not give any stranger or other access to it, for the heart is the container of the wine of My affection and love.

When We built for Abraham the place of the House: �Associate nothing with Me, and make My house pure for those who circumambulate, stand, and bow in prostration.�Ibn ʿAṬāÌ said, �We gave him the success to build the House, We gave him the ability to do so, We helped him with it, and We said to him, 'Associate nothing with Me,' that is, 'Do not have any regard for the House and do not look at the fact that you built it.'�He is saying, �We gave Abraham ability and We gave him means, tools, strength, skill, power, and help so that he could build the house of the Kaabah as We wanted and commanded. Then We said to him, 'Do not look at what you have done and what you have made. Look at Our success- giving and Our help. Do not look at your striving but see Our desire and solicitude.�O chevalier! The servant was given two eyes so that with one eye he would see the attributes of his own soul's blights and with the other eye the gentle attributes of the Real's generosity. With one eye he sees His bounty, with the other eye his own acts. When he sees His bounty, he boasts of it, and when he sees his own acts he shows poverty. When he sees the generosity of the Begin- ningless, he becomes joyful, and when he sees the footsteps of dust's nonexistence, he becomes needful.That distracted man of ʿIrāq [Shiblī], burnt by the fire of separation, used to say, �Would that I were fuel for the furnace and had not heard this tale!�Sometimes he would say, �Where are the proximate angels and residents of the Holy Pali- sades?! Let them spread their carpets before the throne of my good fortune and the chair of my exaltedness!�Sometimes my hands are full of silver, sometimes I'm poor.Sometimes my heart's elated, sometimes wounded. Sometimes I'm behind the people, sometimes ahead-I indeed am the chameleon of the days.And make My house pure. In the tongue of learning, this is the Kaabah, but according to the expla- nation by allusion, the meaning is, �Empty your heart of all things save the remembrance of God.� He is saying, �Occupy your heart totally with My remembrance and do not give any stranger or other access to it, for the heart is the container of the wine of My affection and love.

واذكر- أيها النبي- إذ بَيَّنا لإبراهيم - عليه السلام- مكان البيت، وهيَّأناه له وقد كان غير معروف، وأمرناه ببنائه على تقوى من الله وتوحيده وتطهيره من الكفر والبدع والنجاسات؛ ليكون رحابًا للطائفين به، والقائمين المصلين عنده.

هذا فيه تقريع وتوبيخ لمن عبد غير الله وأشرك به من قريش في البقعة التي أسست من أول يوم على توحيد الله وعبادته وحده لا شريك له فذكر تعالى أنه بوأ إبراهيم مكان البيت أي أرشده إليه وسلمه له وأذن له في بنائه واستدل به كثير ممن قال إن إبراهيم عليه السلام هو أول من بنى البيت العتيق وأنه لم يبن قبله كما ثبت في الصحيح عن أبي ذر قلت يا رسول الله أي مسجد وضع أول ؟ قال " المسجد الحرام " قلت ثم أي ؟ قال " بيت المقدس " قلت كم بينهما ؟ قال " أربعون سنة " وقد قال الله تعالى " إن أول بيت وضع للناس للذي ببكة مباركا " الآيتين وقال تعالى " وعهدنا إلى إبراهيم وإسماعيل أن طهرا بيتي للطائفين والعاكفين والركع السجود " وقد قدمنا ذكر ما ورد بناء البيت من الصحاح والآثار بما أغنى عن إعادته ههنا وقال تعالى ههنا " أن لا تشرك بي شيئا أي ابنه على اسمي وحدي " وطهر بيتي " قال قتادة ومجاهد من الشرك " للطائفين والقائمين والركع السجود " أي اجعله خالصا لهؤلاء الذين يعبدون الله وحده لا شريك له فالطائف به معروف وهو أخص العبادات عند البيت فإنه لا يفعل ببقعة من الأرض سواها " والقائمين " أي في الصلاة ولهذا قال " والركع السجود " فقرن الطواف بالصلاة لأنهما لا يشرعان إلا مختصين بالبيت فالطواف عنده والصلاة إليه في غالب الأحوال إلا ما استثني من الصلاة عند اشتباه القبلة وفي الحرب وفي النافلة في السفر والله أعلم.

ثم تحدثت السورة بعد ذلك عن بناء البيت وتطهيره فقال - تعالى - : ( وَإِذْ بَوَّأْنَا لإِبْرَاهِيمَ مَكَانَ البيت أَن لاَّ تُشْرِكْ بِي شَيْئاً . . . ) .وبوانا من التبوؤ بمعنى النزول فى المكان . يقال : بوأته منزلا أى : أنزلته فيه ، وهيأته له ، ومكنته منه .والمعنى : واذكر أيها العاقل لتعتبر وتتعظ وقت أن هيأنا لنبينا إبراهيم مكان بيتنا الحرام ، وأرشدناه إليه ، لكى يبنيه بأمرنا ، ليكون مثابة للناس وأمنا .قال بعض العلماء : والمفسرون يقولون بوأه له ، واراه إياه ، بسبب ريح تسمى الخجوج ، كنست ما فوق الأساس : حتى ظهر الأساس الأول الذى كان مندرسا ، فبناه إبراهيم وإسماعيل عليه . . . وأن محل البيت كان مربض غنم لرجل من جرهم .وغاية ما دل عليه القرآن : أن الله بوأ مكانه لإبراهيم ، فهيأه له ، وعرفه إياه ليبنيه فى محله ، وذهبت جماعة من أهل العلم إلى أن أول من بناه إبراهيم ولم يبن قبله .وظاهر قوله - تعالى - على لسان إبراهيم : ( رَّبَّنَآ إني أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ المحرم . . . ) يدل على أنه كان مبنيا واندرس كما يدل عليه - أيضا - قوله هنا ( مَكَانَ البيت ) لأنه يدل على أن له مكانا سابقا كان معروفا .و " أن " فى قوله - تعالى - : ( أَن لاَّ تُشْرِكْ بِي شَيْئاً ) مفسرة ، والتفسير - كما يقول الآلوسى - باعتبار أن التبوئة من أجل العبادة ، فكأنه قيل : أمرنا إبراهيم بالعبادة ، وذلك فيه معنى القول دون حروفه ، أو لأن بوأناه بمعنى قلنا له تبوأ .والمعنى : واذكر - أيها المخاطب - وقت أن هيأنا لإبراهيم - عليه السلام - مكان بيتنا الحرام ، وأوصيناه بعدم الإشراك بنا ، وبإخلاص العبادة لنا ، كما أوصيناه - أيضا - بأن يطهر هذا البيت من الأرجاس الحسية والمعنوية الشاملة للكفر والبدع والضلالات والنجاسات ، وأن يجعله مهيأ للطائفين به ، وللقائمين فيه لأداء فريضة الصلاة .قال الشوكانى : والمراد بالقائمين فى قوله : ( وَطَهِّرْ بَيْتِيَ لِلطَّآئِفِينَ والقآئمين ) المصلون . . .وذكر ( الركع السجود ) بعده ، لبيان أركان الصلاة دلالة على عظم شأن هذه العبادة ، وقرن الطواف بالصلاة ، لأنهما لا يشرعان إلى فى البيت ، فالطواف عنده والصلاة إليه .وقد أخذ العلماء من هذه الآية الكريمة ، أنه لا يجوز أن يترك عند بيت الله الحرام ، قذر من الأقذار ولا نجس من الأنجاس المعنوية ولا الحسية ، فلا يترك فيه أحد يرتكب ما لا يرضى الله ، ولا أحد يلوثه بقذر من النجاسات .

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم، مُعْلِمَه عظيم ما ركب من قومه قريش خاصة دون غيرهم من سائر خلقه بعبادتهم في حرمه، والبيت الذي أمر إبراهيم خليله صلى الله عليه وسلم ببنائه وتطهيره من الآفات والرِّيَب والشرك: واذكر يا محمد كيف ابتدأنا هذا البيت الذي يعبد قومك فيه غيري، إذ بوأنا لخليلنا إبراهيم، يعني بقوله: بوأنا: وطأنا له مكان البيت.كما حدثنا ابن عبد الأعلى، قال: ثنا محمد بن ثور عن معمر، عن قتادة، قوله: ( وَإِذْ بَوَّأْنَا لإبْرَاهِيمَ مَكَانَ الْبَيْتِ ) قال: وضع الله البيت مع آدم صلى الله عليه وسلم حين أهبط آدم إلى الأرض وكان مهبطه بأرض الهند، وكان رأسه في السماء ورجلاه في الأرض، فكانت الملائكة تهابه فنقص إلى ستين ذراعا، وإن آدم لمَّا فَقَد أصوات الملائكة وتسبيحهم، شكا ذلك إلى الله، فقال الله: يا آدم إني قد أهبطت لك بيتا يُطاف به كما يطاف حول عرشي، ويُصلَّى عنده كما يصلى حول عرشي، فانطلق إليه! فخرج إليه، ومدّ له في خطوه، فكان بين كل خطوتين مفازة، فلم تزل تلك المفاوز على ذلك حتى أتى آدم البيت، فطاف به ومن بعده من الأنبياء.حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: لما عهد الله إلى إبراهيم وإسماعيل أن طهرا بيتي للطائفين، انطلق إبراهيم حتى أتى مكة، فقام هو وإسماعيل، وأخذا المعاول، لا يدريان أين البيت، فبعث الله ريحا يقال لها ريح الخَجُوج، لها جناحان ورأس في صورة حية، فكنست لها ما حول الكعبة عن أساس البيت الأوّل، واتبعاها بالمعاول يحفران، حتى وضعا الأساس، فذلك حين يقول: ( وَإِذْ بَوَّأْنَا لإبْرَاهِيمَ مَكَانَ الْبَيْتِ ) .ويعني بالبيت: الكعبة، ( أَنْ لا تُشْرِكْ بِي شَيْئًا ) في عبادتك إياي ( وَطَهِّرْ بَيْتِيَ ) الذي بنيته من عبادة الأوثان.كما حدثنا ابن وكيع، قال: ثنا أبي عن سفيان عن ليث، عن مجاهد، في قوله: ( وَطَهِّرْ بَيْتِيَ ) قال: من الشرك.حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن عطاء، عن عبيد بن عمير، قال: من الآفات والريب.حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قَتادة: طَهِّرَا بَيْتِيَ قال: من الشرك وعبادة الأوثان.وقوله: ( لِلطَّائِفِينَ ) يعني للطائفين ، والقائمين بمعنى المصلين الذين هم قيام في صلاتهم.كما حدثنا القاسم، قال: ثنا الحسين، قال: ثنا أبو تُمَيلة، عن أبي حمزة، عن جابر، عن عطاء في قوله ( وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ ) قال: القائمون في الصلاة.حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قَتادة: ( وَالْقَائِمِينَ ) قال: القائمون المصلون.حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قَتادة، مثله.حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: ( وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ ) قال: القائم والراكع والساجد هو المصلي، والطائف هو الذي يطوف به. وقوله: ( وَالرُّكَّعِ السُّجُودِ ) يقول: والركع السجود في صلاتهم حول البيت.

قوله عز وجل ( وإذ بوأنا لإبراهيم مكان البيت ) أي وطأنا قال ابن عباس : جعلنا وقيل : بينا قال الزجاج : جعلنا مكان البيت [ مبوءا لإبراهيم .وقال مقاتل بن حيان : هيأنا وإنما ذكرنا مكان البيت ] لأن الكعبة رفعت إلى السماء زمان الطوفان ، ثم لما أمر الله تعالى إبراهيم ببناء البيت لم يدر أين يبني فبعث الله ريحا خجوجا فكنست له ما حول البيت على الأساس .وقال الكلبي : بعث الله سحابة بقدر البيت فقامت بحيال البيت وفيها رأس يتكلم يا إبراهيم ابن على قدري فبنى عليه . قوله تعالى ( أن لا تشرك بي شيئا ) أي عهدنا إلى إبراهيم وقلنا له لا تشرك بي شيئا ( وطهر بيتي للطائفين ) يعني : الذين يطوفون بالبيت ( والقائمين ) أي المقيمين ، ( والركع السجود ) أي المصلين

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَنْ لَا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ (26)عطف على جملة { ومن يرد فيه بإلحاد بظلم } [ الحج : 25 ] عطف قصة على قصة . ويعلم منها تعليل الجملة المعطوفة عليها بأن المُلحد في المسجد الحرام قد خالف بإلحاده فيه ما أراده الله من تطهيره حتى أمر ببنائه ، والتخلص من ذلك إلى إثبات ظلم المشركين وكفرانهم نعمة الله في إقامة المسجد الحرام وتشريع الحجّ .و ( إذ ) اسم زمان مجرد عن الظرفية فهو منصوب بفعل مقدّر على ما هو متعارف في أمثاله . والتقدير : واذكر إذْ بوّأنا ، أي اذكر زمان بوّأنا لإبراهيم فيه كقوله تعالى : { وإذ قال ربك للملائكة إني جاعل في الأرض خليفة } [ البقرة : 30 ] ، أي اذكر ذلك الوقت العظيم ، وعُرف معنى تعظيمه من إضافة اسم الزمان إلى الجملة الفعلية دون المصدر فصار بما يدلّ عليه الفعل من التجدد كأنه زمن حاضر .والتبوِئَة : الإسكان . وتقدم في قوله تعالى : { وكذلك مكنا ليوسف في الأرض يتبوأ منها } [ يوسف : 56 ].والمكان : الساحة من الأرض وموضع للكون فيه ، فهو فعل مشتق من الكون ، فتبوئته المكان : إذنُه بأن يتخذه مَباءة ، أي مقراً يبني فيه بيتاً ، فوقع بذكر { مكان } إيجاز في الكلام كأنه قيل : وإذْ أعطيناه مكاناً ليتخذ فيه بيتاً ، فقال : مكان البيت ، لأنّ هذا حكاية عن قصة معروفة لهم . وسبق ذكرها فيما نزل قبل هذه الآية من القرآن .واللام في { لإبراهيم } لام العلة لأنّ { إبراهيم } مفعول أول ل { بوّأنا } الذي هو من باب أعطى ، فاللام مثلها في قولهم : شكرت لك ، أي شكرتك لأجلك . وفي ذكر اللام في مثله ضرب من العناية والتكرمة .و { البيت } معروف معهود عند نزول القرآن فلذلك عرف بلام العهد ولولا هذه النكتة لكان ذكر { مكان } حشواً . والمقصود أن يكون مأوى للدين ، أي معهداً لإقامة شعائر الدين .فكان يتضمن بوجه الإجمال أنه يترقب تعليماً بالدين فلذلك أعقب بحرف ( أنْ ) التفسيرية التي تقع بعد جملة فيها معنى القول دون حروفه . وكان أصل الدين هو نفي الإشراك بالله فعلم أن البيت جعل مَعْلَماً للتوحيد بحيث يشترط على الداخل إليه أن لا يكون مشركاً ، فكانت الكعبة لذلك أول بيت وضع للناس ، لإعلان التوحيد كما بيناه عند قوله تعالى : { إن أول بيت وضع للناس للذي ببكة مباركاً وهدى للعالمين } في [ سورة آل عمران : 96 ].وقوله تعالى : { وطهر بيتي } مؤذن بكلام مقدّر دلّ عليه { بوأنا لإبراهيم مكان البيت }. والمعنى : وأمرناه ببناء البيت في ذلك المكان ، وبعد أن بناه قلنا لا تُشرك بي شيئاً وطهّر بيتي .وإضافة البيت إلى ضمير الجلالة تشريف للبيت . والتطهير : تنزيهه عن كل خبيث معنىً كالشرك والفواحش وظلم الناس وبثّ الخصال الذميمة ، وحسّاً من الأقذار ونحوها ، أي أعدده طاهراً للطائفين والقائمين فيه .والطواف : المشي حول الكعبة ، وهو عبادة قديمة من زمن إبراهيم قررها الإسلام وقد كان أهل الجاهلية يطوفون حول أصنامهم كما يطوفون بالكعبة .والمراد بالقائمين : الداعون تجاه الكعبة ، ومنه سمي مقام إبراهيم ، وهو مكان قيامه للدعاء فكان الملتزم موضعاً للدعاء . قال زيد بن عَمرو بن نُفيل :عُذتُ مما عاذ به إبراهيمُ ... مستقبلَ الكعبة وهو قائموالركّع : جمع راكع ، ووزن فُعّل يكثر جمعاً لفاعل وصفاً إذا كان صحيح اللام نحو : عُذّل وسُجّد .والسجود : جمع سَاجد مثل : الرقود ، والقعود ، وهو من جموع أصحاب الأوصاف المشابهة مَصادر أفعالها .

يذكر تعالى عظمة البيت الحرام وجلالته وعظمة بانيه، وهو خليل الرحمن، فقال: { وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ } أي: هيأناه له، وأنزلناه إياه، وجعل قسما من ذريته من سكانه، وأمره الله ببنيانه، فبناه على تقوى الله، وأسسه على طاعة الله، وبناه هو وابنه إسماعيل، وأمره أن لا يشرك به شيئا، بأن يخلص لله أعماله، ويبنيه على اسم الله. { وَطَهِّرْ بَيْتِيَ } أي: من الشرك والمعاصي، ومن الأنجاس والأدناس وأضافه الرحمن إلى نفسه، لشرفه، وفضله، ولتعظم محبته في القلوب، وتنصب إليه الأفئدة من كل جانب، وليكون أعظم لتطهيره وتعظيمه، لكونه بيت الرب للطائفين به والعاكفين عنده، المقيمين لعبادة من العبادات من ذكر، وقراءة، وتعلم علم وتعليمه، وغير ذلك من أنواع القرب، { وَالرُّكَّعِ السُّجُودِ } أي: المصلين، أي: طهره لهؤلاء الفضلاء، الذين همهم طاعة مولاهم وخدمته، والتقرب إليه عند بيته، فهؤلاء لهم الحق، ولهم الإكرام، ومن إكرامهم تطهير البيت لأجلهم، ويدخل في تطهيره، تطهيره من الأصوات اللاغية والمرتفعة التي تشوش المتعبدين، بالصلاة والطواف، وقدم الطواف على الاعتكاف والصلاة، لاختصاصه بهذا البيت، ثم الاعتكاف، لاختصاصه بجنس المساجد.

قوله تعالى : وإذ بوأنا لإبراهيم مكان البيت أن لا تشرك بي شيئا وطهر بيتي للطائفين والقائمين والركع السجودفيه مسألتان :الأولى : قوله تعالى : وإذ بوأنا لإبراهيم مكان البيت أي واذكر إذ بوأنا لإبراهيم ؛ [ ص: 35 ] يقال : بوأته منزلا وبوأت له . كما يقال : مكنتك ومكنت لك ؛ فاللام في قوله : لإبراهيم صلة للتأكيد ؛ كقوله : ردف لكم ، وهذا قول الفراء . وقيل : بوأنا لإبراهيم مكان البيت أي أريناه أصله ليبنيه ، وكان قد درس بالطوفان وغيره ، فلما جاءت مدة إبراهيم - عليه السلام - أمره الله ببنيانه ، فجاء إلى موضعه وجعل يطلب أثرا ، فبعث الله ريحا فكشفت عن أساس آدم - عليه السلام - ؛ فرتب قواعده عليه ؛ حسبما تقدم بيانه في ( البقرة ) . وقيل : ( بوأنا ) نازلة منزلة فعل يتعدى باللام ؛ كنحو جعلنا ، أي جعلنا لإبراهيم مكان البيت مبوأ . وقال الشاعر :كم من أخ لي ماجد بوأته بيدي لحداالثانية : أن لا تشرك هي مخاطبة لإبراهيم - عليه السلام - في قول الجمهور . وقرأ عكرمة ( أن لا يشرك ) بالياء ، على نقل معنى القول الذي قيل له . قال أبو حاتم : ولا بد من نصب الكاف على هذه القراءة ، بمعنى لئلا يشرك . وقيل : إن ( أن ) مخففة من الثقيلة . وقيل مفسرة . وقيل زائدة ؛ مثل فلما أن جاء البشير . وفي الآية طعن على من أشرك من قطان البيت ؛ أي هذا كان الشرط على أبيكم ممن بعده وأنتم ، فلم تفوا بل أشركتم . وقالت فرقة : الخطاب من قول أن لا تشرك لمحمد - صلى الله عليه وسلم - ؛ وأمر بتطهير البيت والأذان بالحج . والجمهور على أن ذلك لإبراهيم ؛ وهو الأصح . وتطهير البيت عام في الكفر والبدع وجميع الأنجاس والدماء . وقيل : عنى به التطهير عن الأوثان ؛ كما قال تعالى : فاجتنبوا الرجس من الأوثان ؛ وذلك أن جرهما والعمالقة كانت لهم أصنام في محل البيت وحوله قبل أن يبنيه إبراهيم - عليه السلام - . وقيل : المعنى نزه بيتي عن أن يعبد فيه صنم . وهذا أمر بإظهار التوحيد فيه . وقد مضى ما للعلماء في تنزيه المسجد الحرام وغيره من المساجد بما فيه كفاية في سورة ( براءة ) . والقائمون هم المصلون . وذكر تعالى من أركان الصلاة أعظمها ، وهو القيام والركوع والسجود .

The history of Abraham dates back four thousand years. During the period in which he lived polytheism was prevalent throughout the known and inhabited world, and had thus come to be a permanent feature of life, continuing from one generation to the next, without any break. Ultimately, the stage was reached when no new born child could learn anything other than polytheism from its surroundings. Abraham was born in Iraq. God commanded him to leave the populated areas of Iraq, Syria and Egypt and go to the uninhabited area of Hijaz and settle his progeny in Arabia. The idea behind settling in a desert area was that here, in an isolated place, a new generation could be brought up, cut off from the influence of polytheism prevalent in the inhabited world of the time. In accordance with this plan of God, Abraham settled his progeny in a place known at present as Makkah, but which was totally unpopulated in those days. At that time, Abraham built a mosque (the Kabah) which was to be the centre of worship for the one God by the new generation, and finally by the whole world.

Commentary The previous verse contains a warning of severe punishment to the infidels who prevented the Muslims from entering the Sacred Mosque and the precincts of Haram. This verse describes the eminence and the superior status of the Baitullah which magnifies manifold the evil of their deeds. The start of founding the structure of the House of Allah (the Holy Ka'bah) وَإِذْ بَوَّأْنَا لِإِبْرَ‌اهِيمَ مَكَانَ الْبَيْتِ (And [ remember ] when We pointed out for Ibrahim the place of the House - 22:26.) The word بَوَّء literally means ` to assign to someone a place for his residence.' The verse calls to attention the fact that Allah assigned to Sayyidna Ibrahim علیہ السلام a place where Baitullah was located. There is a hint here that he was not settled there already, since he migrated here from Syria. And a reference to مَکَانَ البَیت (the place of the House) suggests that the House of Allah pre-existed the arrival of Sayyidna Ibrahim (علیہ السلام) ، because according to reliable traditions its first foundations were laid about the time when Sayyidna 'Adam (علیہ السلام) was sent upon the earth and he, and the prophets who came after him, used to make tawaf (circumambulation) around it. At the time of Deluge in the days of Sayyidna Nuh (علیہ السلام) its upper-structure was removed but the foundations remained intact. Sayyidna Ibrahim (علیہ السلام) was brought to this place and commanded by Allah Ta’ ala أَن لَّا تُشْرِ‌كْ بِي شَيْئًا (Do not associate with Me any one - 22:26). It is quite evident that Sayyidna Ibrahim (علیہ السلام) could not commit shirk, because he had himself suffered considerable torment at the hands of polytheists after they accused him of having destroyed their idols. The intention here is to warn the people at large against the great sin of polytheism. The second command was وَطَهِّرْ‌ بَيْتِيَ (purify My House - 22:26), even though the House of Allah did not exist at that time. But the fact of the matter is that Baitullah is not just a structure of bricks and mortar, rather the term encompasses that entire piece of sacred land where Baitullah once stood and whose structure Sayyidna Ibrahim (علیہ السلام) was now commanded to raise once again on the original foundations. As for the command to purify the place, Qurtubi says that in those days the tribes of Jurhum (جُرھَم) and Amalakites (عمالقہ) had placed idols there, which they worshipped. (Qurtubi) Another view is that this command is for the future generations not only to keep the place free from infidelity and polytheism but also to pay special attention to its external cleanliness and purity.

(And (remember) when We prepared for Abraham) when We explained to Abraham (the place of the (holy) House) by means of a cloud which had stopped close to him, and so he built the House by the side whereby the cloud stopped. And We inspired him (saying: Ascribe thou no thing) no idols (as partner unto Me, and purify My House) purify My Mosque from idols (for those who make the round (thereof) and those who stand) and those who live there (and those who bow and make prostration) the people who pray from all countries and from wherever they happen to come.

�Purify My House for those who circumambulate it�That is, �Purify My House from idols, for those among My servants whose hearts are pure from doubt (shakk), misgivings (rayb) and hardness (qaswa). Therefore, just as God has commandedthe purification of His House [at Mecca] from idols, so also He has commanded the purification of that house of His in which He deposited the mystery of faith (sirr al-īmān) and the light of gnosis (nūr al-maʿrifa), namely, the heart of the believer. God, Exalted is He, has commanded the believer to purify himself from rancour (ghill), deceit (ghishsh), inclination towards the lusts of the lower self (shahawāt al-nafs) and heedlessness (ghafla). For those who circumambulate it [the Kaʿba], as also for those who uphold the lights of faith, there will be manifold increase in [God-given] success (tawfīq).�And those who bow and prostrate themselvesin fear and hope. Truly the heart ⸢is [like] a house⸣: if it is unoccupied it goes to ruin, and [likewise] if it is occupied by other than its owner, ⸢or by other than one whom the owner has settled there⸣, it will also go to ruin. Therefore, if you wish your hearts to be in good repair, do not let your prayer in them be other than to God, Exalted is He; ⸢if you want to keep your breasts (ṣuḍūr) in good repair, let not anything be in them other than [awareness of] the Hereafter⸣; if you want to preserve your tongues, do not let your prayer on them be other than truthfulness (ṣidq); and if you wish to preserve your bodily members, do not allow them to become engaged with anything other than what is in accordance with the Sunna.His words: