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وَإِذۡ یَرۡفَعُ إِبۡرَ ٰهِـۧمُ ٱلۡقَوَاعِدَ مِنَ ٱلۡبَیۡتِ وَإِسۡمَـٰعِیلُ رَبَّنَا تَقَبَّلۡ مِنَّاۤۖ إِنَّكَ أَنتَ ٱلسَّمِیعُ ٱلۡعَلِیمُ. رَبَّنَا وَٱجۡعَلۡنَا مُسۡلِمَیۡنِ لَكَ وَمِن ذُرِّیَّتِنَاۤ أُمَّةࣰ مُّسۡلِمَةࣰ لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبۡ عَلَیۡنَاۤۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِیمُ
﴿وإذْ يَرْفَعُ إبْراهِيمُ القَواعِدَ مِنَ البَيْتِ وإسْماعِيلُ﴾ الآيَةَ. قَواعِدُ البَيْتِ: أساسُهُ، وقَدِ اخْتُلِفَ في بِناءِ إبْراهِيمَ عَلَيْهِ السَّلامُ هَلْ بَناهُ عَلى قَواعِدَ قَدِيمَةٍ أوْ أنْشَأها هو ابْتِداءً ؟ فَرَوى مَعْمَرٌ عَنْ أيُّوبَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبّاسٍ في قَوْلِهِ ﴿القَواعِدَ مِنَ البَيْتِ﴾ قالَ: " القَواعِدُ الَّتِي كانَتْ قَبْلَ ذَلِكَ قَواعِدُ البَيْتِ.
“And when Abraham was raising the foundations of the House, and Ishmael” the verse. The foundations (qawāʿid) of the House: its basis. And it has been differed upon regarding the building of Abraham, peace be upon him, whether he built it upon old foundations or established them himself from the beginning? For Ma’mar narrated from Ayyub from Sa’id ibn Jubayr from Ibn ‘Abbas regarding His saying “the foundations of the House” that he said: “The foundations that were before that were the foundations of the House.”
ورُوِيَ نَحْوُهُ عَنْ عَطاءٍ ورَوى مَنصُورٌ عَنْ مُجاهِدٍ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قالَ: " خَلَقَ اللَّهُ البَيْتَ قَبْلَ الأرْضِ بِألْفَيْ عامٍ ثُمَّ دُحِيَتِ الأرْضُ مِن تَحْتِهِ " . ورُوِيَ عَنْ أنَسٍ أنَّ رَسُولَ اللَّهِ ﷺ قالَ: «إنَّ المَلائِكَةَ كانَتْ تَحُجُّ البَيْتَ قَبْلَ آدَمَ، ثُمَّ حَجَّهُ آدَمُ عَلَيْهِ السَّلامُ» .
And something similar to it was narrated from ‘Ata’. And Mansur narrated from Mujahid from ‘Abdullah ibn ‘Umar that he said: “Allah created the House two thousand years before the earth, then the earth was spread out from beneath it.” And it was narrated from Anas that the Messenger of Allah ﷺ said: “Indeed, the angels used to perform Hajj to the House before Adam, then Adam, peace be upon him, performed Hajj to it.”
ورُوِيَ عَنْ مُجاهِدٍ وعَمْرِو بْنِ دِينارٍ: أنَّ إبْراهِيمَ عَلَيْهِ السَّلامُ أنْشَأهُ بِأمْرِ اللَّهِ إيّاهُ، وقالَ الحَسَنُ: " أوَّلُ مَن حَجَّ البَيْتَ إبْراهِيمُ " . واخْتُلِفَ في البانِي مِنهُما لِلْبَيْتِ، فَقالَ ابْنُ عَبّاسٍ: " كانَ إبْراهِيمُ يَبْنِي وإسْماعِيلُ يُناوِلُهُ الحِجارَةَ " وهَذا يَدُلُّ عَلى جَوازِ إضافَةِ فِعْلِ البِناءِ إلَيْهِما وإنْ كانَ أحَدُهُما مَعْنِيًّا فِيهِ، ومِن أجْلِ ذَلِكَ قُلْنا في قَوْلِهِ ﷺ لِعائِشَةَ: «لَوْ قَدْ مُتِّ قَبْلِي لَغَسَّلْتُكِ ودَفَنْتُكِ» يَعْنِي أعَنْتُ في غَسْلِكَ.
And it was narrated from Mujahid and ‘Amr ibn Dinar: that Abraham, peace be upon him, established it by Allah’s command to him. And Al-Hasan said: “The first to perform Hajj to the House was Abraham.” And it was differed upon as to which of the two was the builder of the House. So Ibn ‘Abbas said: “Abraham was building and Ishmael was handing him the stones.” And this indicates the permissibility of attributing the act of building to both of them, even if one of them was the one concerned with it. And for that reason, we said regarding his ﷺ saying to ‘Aisha: “If you were to die before me, I would have washed you and buried you,” meaning, I would have assisted in your washing.
وقالَ السُّدِّيُّ وعُبَيْدُ بْنُ عُمَيْرٍ: " هُما بَنَياهُ جَمِيعًا " . وقِيلَ في رِوايَةٍ شاذَّةٍ: إنَّ إبْراهِيمَ عَلَيْهِ السَّلامُ وحْدَهُ رَفَعَها وكانَ إسْماعِيلُ صَغِيرًا في وقْتِ رَفْعِها؛ وهو غَلَطٌ؛ لِأنَّ اللَّهَ تَعالى قَدْ أضافَ الفِعْلَ إلَيْهِما، وكَذَلِكَ أُطْلِقَ عَلَيْهِما إذا رَفَعاهُ جَمِيعًا، أوْ رَفَعَ أحَدُهُما وناوَلَهُ الآخَرُ الحِجارَةَ، والوَجْهانِ الأوَّلانِ جائِزانِ، والوَجْهُ الثّالِثُ لا يَجُوزُ، ولَمّا قالَ تَعالى: ﴿طَهِّرا بَيْتِيَ لِلطّائِفِينَ﴾ [البقرة: ١٢٥] وقالَ في آيَةٍ أُخْرى: ﴿ولْيَطَّوَّفُوا بِالبَيْتِ العَتِيقِ﴾ [الحج: ٢٩] اقْتَضى ذَلِكَ الطَّوافَ بِجَمِيعِ البَيْتِ.
And As-Suddi and ‘Ubayd ibn ‘Umayr said: “They both built it together.” And it was said in an irregular narration: that Abraham, peace be upon him, raised it alone, and Ishmael was young at the time of its raising; and this is a mistake, because Allah the Exalted has attributed the act to both of them. And likewise, it is applied to them if they both raised it together, or if one of them raised it and the other handed him the stones. The first two possibilities are permissible, and the third possibility is not permissible. And when the Exalted said: “Purify My House for those who circumambulate” [Al-Baqarah: 125] and said in another verse: “And let them circumambulate the Ancient House” [Al-Hajj: 29], this necessitated the circumambulation of the entire House.
ورَوى هِشامٌ عَنْ عُرْوَةَ عَنْ أبِيهِ عَنْ عائِشَةَ قالَتْ: قالَ رَسُولُ اللَّهِ ﷺ: «إنَّ أهْلَ الجاهِلِيَّةِ اقْتَصَرُوا في بِناءِ الكَعْبَةِ، فادْخُلِي الحِجْرَ وصَلِّي عِنْدَهُ» .
And Hisham narrated from ‘Urwah from his father from ‘Aisha that she said: The Messenger of Allah ﷺ said: “Indeed, the people of the Jahiliyyah fell short in the building of the Kaaba, so enter the Hijr and pray in it.”
ولِذَلِكَ طافَ النَّبِيُّ ﷺ وأصْحابُهُ حَوْلَ الحَجَرِ لِيَحْصُلَ اليَقِينُ بِالطَّوافِ بِجَمِيعِ البَيْتِ؛ ولِذَلِكَ أدْخَلَهُ ابْنُ الزُّبَيْرِ في البَيْتِ لَمّا بَناهُ حِينَ احْتَرَقَ، ثُمَّ لَمّا جاءَ الحَجّاجُ أخْرَجَهُ مِنهُ.
And for that reason, the Prophet ﷺ and his companions circumambulated around the Hijr so that certainty would be obtained of circumambulating the entire House; and for that reason, Ibn al-Zubayr included it in the House when he built it when it had burned, then when Al-Hajjaj came, he removed it from it.
قَوْلُهُ تَعالى: ﴿رَبَّنا تَقَبَّلْ مِنّا﴾ مَعْناهُ: " يَقُولانِ رَبَّنا تَقْبَلْ " فَحُذِفَ لِدَلالَةِ الكَلامِ عَلَيْهِ، كَقَوْلِهِ تَعالى: ﴿والمَلائِكَةُ باسِطُو أيْدِيهِمْ أخْرِجُوا أنْفُسَكُمُ﴾ [الأنعام: ٩٣] يَعْنِي: " يَقُولُونَ أخْرِجُوا أنْفُسَكم " . والتَّقَبُّلُ: هو إيجابُ الثَّوابِ عَلى العَمَلِ، وقَدْ تَضَمَّنَ ذَلِكَ كَوْنَ بِناءِ المَساجِدِ قُرْبَةً؛ لِأنَّهُما بَنَياهُ لِلَّهِ تَعالى فَأُخْبِرا بِاسْتِحْقاقِ الثَّوابِ بِهِ؛ وهو كَقَوْلِهِ ﷺ: «مَن بَنى مَسْجِدًا ولَوْ مِثْلَ مَفْحَصِ قَطاةٍ بَنى اللَّهُ لَهُ بِهِ بَيْتًا في الجَنَّةِ» .
His saying, the Exalted: “Our Lord, accept from us” its meaning is: “They were saying: Our Lord, accept,” so it was omitted due to the speech indicating it, like His saying, the Exalted: “and the angels will stretch out their hands, ‘Extract your souls’” [Al-An’am: 93], meaning: “they will be saying: ‘Extract your souls’.” And acceptance (at-taqabbul) is the mandating of reward for the action. And this has implied that the building of mosques is an act of nearness [to Allah], because they both built it for Allah the Exalted, so they were informed of their deservingness of reward for it. And this is like his ﷺ saying: “Whoever builds a mosque, even if it is like the nesting-hollow of a sandgrouse, Allah will build for him a house in Paradise.”
قَوْلُهُ تَعالى: ﴿وأرِنا مَناسِكَنا﴾ يُقالُ: إنَّ أصْلَ النُّسُكِ في اللُّغَةِ الغَسْلُ، يُقالُ مِنهُ: نَسَكَ ثَوْبَهُ إذا غَسَلَهُ، وقَدْ أُنْشِدَ فِيهِ بَيْتُ شِعْرٍ:
His saying, the Exalted: “And show us our rites of worship (manāsikanā).” It is said that the origin of nusuk in the language is washing. It is said from it: nasaka thawbahu (he performed nusuk on his garment) when he washes it. And a line of poetry has been recited about it:
ولا يُنْبِتُ المَرْعى سِباخُ عَراعِرِ ولَوْ نُسِكَتْ بِالماءِ سِتَّةَ أشْهُرِ
The salty lands of ‘Ar’ar will not grow pasture / Even if they were washed (nusikat) with water for six months.
وفِي الشَّرْعِ: اسْمٌ لِلْعِبادَةِ، يُقالُ: رَجُلٌ ناسِكٌ، أيْ: عابِدٌ. وقالَ البَراءُ بْنُ عازِبٍ: خَرَجَ النَّبِيُّ ﷺ يَوْمَ الأضْحى فَقالَ «إنَّ أوَّلَ نُسُكِنا في هَذا اليَوْمِ الصَّلاةُ ثُمَّ الذَّبْحُ» .
And in the Shar’ (Law): it is a name for worship. It is said: rajulun nāsik (a man of nusuk), i.e., a worshipper. And Al-Bara’ ibn ‘Azib said: The Prophet ﷺ went out on the Day of Adha and said: “Indeed, the first of our rites (nusuk) on this day is the prayer, then the slaughter.”
فَسَمّى الصَّلاةَ نُسُكًا، والذَّبِيحَةُ عَلى وجْهِ القُرْبَةِ تُسَمّى نُسُكًا، قالَ اللَّهُ تَعالى: ﴿فَفِدْيَةٌ مِن صِيامٍ أوْ صَدَقَةٍ أوْ نُسُكٍ﴾ [البقرة: ١٩٦] يَعْنِي ذَبْحَ شاةٍ، ومَناسِكُ الحَجِّ: ما يَقْتَضِيهِ مِنَ الذَّبْحِ وسائِرِ أفْعالِهِ، قالَ النَّبِيُّ ﷺ حِينَ دَخَلَ مَكَّةَ: «خُذُوا عَنِّي مَناسِكَكم» والأظْهَرُ مِن مَعْنى قَوْلِهِ: ﴿وأرِنا مَناسِكَنا﴾ سائِرُ أعْمالِ الحَجِّ؛ لِأنَّ اللَّهَ تَعالى أمَرَهُما بِبِناءِ البَيْتِ لِلْحَجِّ، وقَدْ رَوى ابْنُ أبِي لَيْلى عَنْ ابْنِ أبِي مُلَيْكَةَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنِ النَّبِيِّ ﷺ قالَ: «أتى جِبْرِيلُ إبْراهِيمَ عَلَيْهِما السَّلامُ فَراحَ بِهِ إلى مَكَّةَ ثُمَّ مِنًى» وذَكَرَ أفْعالَ الحَجِّ عَلى نَحْوِ ما فَعَلَهُ النَّبِيُّ ﷺ في حَجَّتِهِ، قالَ: ثُمَّ أوْحى اللَّهُ إلى نَبِيِّهِ ﷺ ﴿أنِ اتَّبِعْ مِلَّةَ إبْراهِيمَ حَنِيفًا﴾ [النحل: ١٢٣] وكَذَلِكَ أرْسَلَ النَّبِيُّ ﷺ إلى قَوْمٍ بِعَرَفاتٍ وُقُوفٍ خَلْفَهُ وهو واقِفٌ بِها فَقالَ: «كُونُوا عَلى مَشاعِرِكم فَإنَّكم عَلى إرْثٍ مِن إرْثِ إبْراهِيمَ عَلَيْهِ السَّلامُ» .
So he called the prayer a nusuk, and the slaughtered animal for the sake of nearness [to Allah] is called a nusuk. Allah the Exalted said: “then a ransom of fasting or charity or a nusuk” [Al-Baqarah: 196], meaning the slaughter of a sheep. And the rites of Hajj (manāsik al-Hajj) are what it entails of slaughter and the rest of its actions. The Prophet ﷺ said when he entered Makkah: “Take your rites from me.” And the most apparent meaning of His saying: “And show us our rites of worship” is the rest of the actions of Hajj, because Allah the Exalted commanded them both to build the House for the Hajj. And Ibn Abi Layla has narrated from Ibn Abi Mulaykah from ‘Abdullah ibn ‘Umar from the Prophet ﷺ that he said: “Jibril came to Abraham, peace be upon them, and went with him to Makkah, then to Mina,” and he mentioned the actions of Hajj in a manner similar to what the Prophet ﷺ did in his Hajj. He said: Then Allah revealed to His Prophet ﷺ “Follow the religion of Abraham, inclining toward truth” [An-Nahl: 123]. And likewise, the Prophet ﷺ sent [a message] to a people standing at ‘Arafat behind him while he was standing there, and said: “Stay at your ritual sites (mashāʿir), for you are upon an inheritance from the inheritance of Abraham, peace be upon him.”
قَوْلُهُ تَعالى: ﴿ومَن يَرْغَبُ عَنْ مِلَّةِ إبْراهِيمَ إلا مَن سَفِهَ نَفْسَهُ﴾ [البقرة: ١٣٠] يَدُلُّ عَلى لُزُومِ اتِّباعِ إبْراهِيمَ في شَرائِعِهِ فِيما لَمْ يَثْبُتْ نَسْخُهُ. وأفادَ بِذَلِكَ أنَّ مَن رَغِبَ عَنْ مِلَّةِ مُحَمَّدٍ ﷺ فَهو راغِبٌ عَنْ مِلَّةِ إبْراهِيمَ؛ إذْ كانَتْ مِلَّةُ النَّبِيِّ ﷺ مُنْتَظِمَةً لِمِلَّةِ إبْراهِيمَ وزائِدَةً عَلَيْها.
His saying, the Exalted: “And who would turn away from the religion of Abraham except one who makes a fool of himself?” [Al-Baqarah: 130] indicates the necessity of following Abraham in his laws in that which has not been established as abrogated. And by that, it has conveyed that whoever turns away from the religion of Muhammad ﷺ has turned away from the religion of Abraham, since the religion of the Prophet ﷺ encompassed the religion of Abraham and was an addition to it.
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