God bless you Our journey with Hajj is a destination and life the third part

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Written by Dr. Mohamed Barakat

Praise be to God, Lord of the Worlds, and prayers and peace be upon the one who was sent as a mercy to the worlds, our master Muhammad and all his family and companions, and after:
To thee, O God, to thee, to thee, there is no partner for thee, for thee is the praise, and the grace, to thee and the king, there is no partner.
Words loved by the ears and loved by hearts, souls and bodies.
Words that have what comes after them and what comes before them is their origin, so their origin is monotheism, humiliation, and refraction of God Almighty.
Yes to you, O God, to you..
Azan God has written for all ears to hear it and be aware of what God wants in it.
A loving appeal to all faithful loving hearts.
An appeal on the tongue of Khalil al-Rahman, our master Ibrahim, peace be upon him
God Almighty said: “And proclaim the Hajj to the people, they will come to you on foot, and on every lean camel, they will come from every deep valley” (Surat Al-Hajj, verse 27).
It was stated in the interpretation of Imam al-Qurtubi, may God have mercy on him:
The Almighty says: And proclaim among the people the pilgrimage, they will come to you on foot and on every lean camel, coming from every deep path
It contains seven issues:
The first: His saying, the Most High: And he gave permission for the people to perform Hajj, the majority of people read and authorized the severity of the humiliation. Al-Hasan bin Abi Al-Hassan and Ibn Muhaisin recited (and called) by reducing the humiliation and extending the Alif. Ibn Attia: And this was written on Ibn Jinni, for he narrated from them (and permission) that it was a past action, and he expressed this by making it a sympathy for Buana. And the notification call, and it was presented in (Innocence).
The second: When Ibrahim – peace be upon him – finished building the house, and it was said to him: Permission was given to the people for Hajj, he said: O Lord! What is my voice? He said: Then I must report. So Ibrahim, the friend of God, climbed the mountain of Abu Qubais and shouted: O people, God has commanded you to perform the pilgrimage to this House in order to reward you with it to Paradise and to protect you from the torment of the Fire. So perform the pilgrimage; He who was in the loins of men and the wombs of women answered him: Obey you, O God! Whoever responds on that day will perform Hajj according to the extent of the response. If he answers once, and if he answers twice, then twice. It was met for that.
; Ibn Abbas and Ibn Jubayr said it. It was narrated on the authority of Abu al-Tufail, who said: Ibn Abbas said to me: Do you know what was the origin of the Talbiyah? I said no ! He said: When Ibrahim – peace be upon him – commanded that the people call for Hajj, the mountains lowered their heads and the villages were raised for him. So he called out to the people on the pilgrimage, and they all answered him: Labaik, O Allah, for you. And it was said: The speech to Abraham – peace be upon him – was completed when he said: (prostration), then God – the Almighty – addressed Muhammad – peace be upon him – and he said and authorized the people to perform Hajj, that is, teach them that they must perform Hajj.
And a third saying: The speech is from his saying: Do not associate an address to the Prophet – may God’s prayers and peace be upon him. This is what the scholars say; Because the Qur’an was revealed to the Prophet – may God’s prayers and peace be upon him – so everything in it of speech is for him unless there is conclusive evidence to the contrary. And here is another evidence which indicates that addressing the Prophet – may God’s prayers and peace be upon him – is that you do not associate me with a ta’. That Abraham worshiped God alone. The majority of people recited (Pilgrimage) Fath Al-H. And Ibn Abi Ishaq read the entire Qur’an by breaking it. And it was said: The call of Abraham is among the laws of the religion that he commanded. God knows .
The third: The Almighty’s saying: They will come to you on men and on every dead person, and he promised that the people’s response to the Hajj of the House is between a foot and a rider. He only said (they will come to you) and if they come to the Kaaba because the herald is Abraham, so whoever comes to the Kaaba as a pilgrim, it is as if Abraham came Because he answered his call, and it honors Abraham. Ibn Attia: (men) a plural of a man such as a merchant and merchants, and a friend and companion. And it was said: Men plural a man, and men assemble a foot. Such as merchants, merchants, merchants, companions, companions, and owners. It may be said in the plural: men, with emphasis; Like infidels and infidels. And Ibn Abi Ishaq and Ikrimah read (men) with the addition of the ra and the shortening of the jim, which is few in the plural buildings, and it was narrated on the authority of Mujahid. Mujahid recited (men) on effective weight. He is like lazy.
Al-Nahhas said: In the plural of a man there are five aspects, and men like Rikab, which was narrated from Ikrimah, and men like Qiyam, Rijla, Rijla, and Rijla. And what was narrated on the authority of Mujahid are unknown men, and what is more similar to him is that he is not a noun, such as a lazy and drunk, and if he had a noun he would have been active, and the active in the plural is few. Men were introduced to stirrups in the male to increase their fatigue in walking. And on every pronoun they come because the meaning of (a pronoun) is a pronoun. Al-Farra said: It is permissible to follow the wording. Al-Damir: the emaciated camel that is tired from traveling. It is said: atrophy atrophy; God Almighty described it as the money that ended up in Mecca.
He mentioned the cause of the atrophy, and said: They come from every deep ravine, i.e. traces of the length of the journey. The conscience was referred to camels as a tribute to them for their intention to perform Hajj with their owners. He also said: And the ordinary ones are a sacrifice in the horses of jihad, in honor of them when they strove in the way of God.
Fourth: Some of them said: He only said (men), because most of the men go out for Hajj, but not the females; So say (men) from your saying: This is a man. And this is thereafter; Because he said: And on every lean, meaning the riders, so men and women entered it. And when the Almighty said: (Men) and began with them, this indicates that the Hajj of a foot is better than the Hajj of a passenger. Ibn Abbas said: I do not regret anything that I missed except that I do not perform Hajj on foot, for I heard God – the Almighty – saying: They will come to you as men. Ibn Abi Najih said: The pilgrimage of Abraham and Ismail, peace be upon them both, on foot. And the companions of Ibn Masoud recited (they come), which is the recitation of Ibn Abi Abla and al-Dahhak, and the pronoun for people.
Fifth: There is no difference of opinion regarding the permissibility of riding and walking, and they differed as to which is better. So Malik, and al-Shafi’i among others were of the view that riding is better, following the example of the Prophet – may God’s prayers and peace be upon him – and because of the large number of expenditures and to honor the rituals of Hajj with the ability to ride. Others were of the view that walking is better because of the hardship that it puts on the soul, and according to the hadith of Abu Saeed, he said: The Prophet – may God’s prayers and peace be upon him – and his companions made the pilgrimage on foot from Medina to Mecca, and he said: Tie your waists with your belts and walk mixing trotting Narrated by Ibn Majah in his Sunan. There is no difference of opinion that riding with Malik on all the rituals is better. To imitate the Prophet – may God bless him and grant him peace.
Sixth: Some scholars have inferred the fall of the mention of the sea from this verse that the obligatory pilgrimage by sea has fallen. Malik said in al-Muwaziah: I do not hear a mention of the sea, and this is a feeling of sympathy, not that it is necessary for the disappearance of his mention to the fall of the obligation in him; That is because Makkah is not on the shore of the sea, so people come to it on ships. It is imperative for the one who embarks on the sea to come to Makkah either on foot or on a sledgehammer; I mentioned the two cases of access; And dropping the obligation of Hajj just by the sea is neither much nor strong.
But if an enemy and fear are associated with it, or great terror, or a disease that befalls a person, then Malik, al-Shafi’i, and the majority of people are of the opinion that the obligation is not obligatory with these excuses, and that it is not a possible way. Ibn Attia said: The author of Al-Isthhir mentioned some words in this sense. Apparently, it is obligatory that none of these excuses is waived. This is weak.
And it is weaker than weak, and it has been explained in (Al-Baqarah). Al-Faj: The wide road, and the gathering is Fajj. It has passed in (Prophets). Deep means distant. And read the congregation come. And the companions of Abdullah recited (They come) and this is for the riders and they come for the camels; It is as if he said: And on lean camels, they come from every deep ravine, that is, far away. And from it is a deep well, that is, far from the bottom. And from it: [The saying of Ruba bin Al-Ajaj]: And another said: [Qais bin Zuhair Al-Absi]:
And the depths of the depths empty penetrator [suspected flags shining flickering]
Seventh: They differed about the person arriving at the house, should he raise his hands when seeing him or not? Abu Dawud narrated that he said: Jaber bin Abdullah was asked about the man who sees the house and raises his hands. He said: I did not see anyone doing this except the Jews, and we performed Hajj with the Messenger of God – may God’s prayers and peace be upon him – but we did not do it. And Ibn Abbas – may God be pleased with them both – narrated on the authority of the Prophet – may God’s prayers and peace be upon him – that he said: Hands are raised in seven places: the opening of the prayer, the front of the House, the Safa, the Marwa, the two stops, and the Jamarat. And to this hadith of Ibn Abbas, al-Thawri, Ibn al-Mubarak, Ahmad, and Ishaq went and weakened the hadith of Jaber; Because the Meccan immigrant narrator is unknown. Ibn Umar used to raise his hands when seeing the house. On the authority of Ibn Abbas, the same.
Yes, it is the call to prayer of goodness, guidance and faith.
So you find that this noble verse came after the Lord of the Worlds mentioned the position of the polytheists from blocking the Sacred Mosque, so He – Glory be to Him – wanted to glorify this House and honor it by inviting people from the father of the prophets Ibrahim – peace be upon him – to the Hour of Pilgrimage to it, and the law of Hajj was imposed after The Muslims took possession of Mecca and the obstacles were lifted.
And in this verse there is evidence for the obligation of Hajj, and the scholars are unanimously agreed that it is obligatory once in a lifetime.
“And proclaim among the people the pilgrimage”: He called out the true call, to all people, that God enjoined upon you the pilgrimage to His Sacred House, and the caller was the Prophet of God Abraham, peace be upon him.
“Men come to you”: they come to this house on their feet, longing for it, for the father of the prophets Ibrahim – upon him and our Prophet, prayers and peace be upon him – called for this sacred house as in the saying of God Almighty: And he yearns to see the Kaaba and circumambulate it, for they are eager to come to it with their feet [Tafsir Ibn Kathir (5/2379)].
Here, we note that God made the coming of the pilgrims to our Prophet Ibrahim – peace be upon him – sufficient for the speech, even though they came to the Kaaba! The clarification of this is that whoever comes to the Sacred House as a pilgrim is as if he came to Abraham – peace be upon him – because he answered his call [Zad al-Masir (3/233), Fath al-Bayan (9/40), and Fath al-Qadeer (3/548-549).]
And in it is an honor for our master Ibrahim – peace be upon him – [Al-Tafsir al-Munir (17/195).
And on every lean camel: they come to you on every low camel [Explanation of Abi Al-Saud. Ibn Attia said in his interpretation: It is everything that is characterized by that, such as a camel or a she-camel and so on, and this is the most obvious, but it includes the meaning of groups or companions, so it is good for that to say (they will come), (4/118)] . . .
And he described it with a dammar, meaning weak and emaciated, meaning that this camel had become weak and emaciated from the distance of the road and the length of its journey [Lisan Al-Arab (8/84-85).], so God described it as the destination that ended up in Mecca.
“They come from every deep valley” i.e., these animals and these pedestrians come from every road and a far place, and (the dawn): the wide road, and “Amiq”: far.
And we see here that God attributed coming to the beasts – and what is meant by coming are the pilgrims who ride them – in honor of them for their intention to perform Hajj with their owners, as in the Almighty’s saying:
, in the horses of jihad in honor of her when she strove in the way of God [Provisions of the Qur’an by Ibn al-Arabi (3/235).
It may be inferred by his saying: “Men and on every lean” that Hajj walking for one who is able to do it is better than Hajj riding, because he preceded them in remembrance, but what most scholars have to do is that the Hajj riding one is better, following the example of the Messenger of God, for he performed Hajj riding with the perfection of his strength [Tafsir Ibn Kathir] (5/2379), and the provisions of the Qur’an (3/234). Al-Nawawi said in Sharh Al-Muhadhdhab (Al-Majmoo’): We have mentioned that the correct view in our school of thought is that riding is better. Al-Abdari said: It has the majority of jurists, Adwaa al-Bayan (5/45), and it is according to the well-known view of Malik’s madhhab. Their determination and determination, the dedication of diligence in obedience, and God’s fulfillment of the call of his prophets to rush people to comply by any means
The commentators said briefly in the Ibrahimi call: that when his Lord commanded him to call the people to the pilgrimage, he said: O Lord, how do I inform the people and my voice does not reach them? To perform Hajj until the Day of Resurrection:
Labaik O Allah, Labaik
[Tafseer of Ibn Katheer (5/2378), Zaad Al-Misir (3/232), Fath Al-Bayan (9/38-39), Tafsir Al-Nasafi (3/150), Adwa’ Al-Bayan (5/43), and Al-Muharrar Al-Wajeez (4/117) ].
And this is a miraculous miracle of Prophet Ibrahim – peace be upon him – [Al-Tafsir al-Munir (17/194)].
And God, Glory be to Him, was able to convey His voice to the nations and successive ages, and He is able to help the Muslims sooner rather than later.
It came in Al-Wajeez in the interpretation of the Holy Book of Al-Wahidi:

And in the interpretation of Al-Baghawi “Maalim Al-Tanzil”: “And make the call to prayer for the people”; Meaning: Know and call out to the people, “Pilgrimage.” Ibrahim said: How does my voice reach? He said: You have to call and it is up to us to deliver, so Ibrahim rose on the maqam, and the maqam rose with him until it became the tallest mountains, so he put his two fingers in his ears and turned his face to the right, left, east and west, and said: O people! Then answer your Lord, so all those who were performing Hajj, from the loins of fathers and the wombs of mothers, answered him: May God bless you.

Oh God, grant us the pilgrimage to your Sacred House and to visit the grave of your Prophet, the chosen one, may God’s prayers and peace be upon him, the best of people.