Surah Al-Hajj

The Pilgrimage

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah Al-Hajj and it is named after verse 27 in which the Holy Prophet, in accordance with the command of Allah, announced his intention of pilgrimage to the people, and they responded to his proclamation.

Chapter Number

Surah Al-Hajj is the 22nd chapter of the Quran.

Number of Verses

According to the opinion of most exegetes, Surah Al-Hajj contains 78 verses. However, according to some others, the Meccans believed that this surah contains 77 verses, while the Medinans believed it to contain 76 verses, the people of Basrah believed it was 75 verses, and the Syrians believed it to be 74 verses.

Content

The content of this chapter largely centers around the principles and practices of religion such as: the prayers, pilgrimage, war, as well it warns and intimidates the polytheists through verses in regards to the Day of Judgement.

Place of Revelation

Surah al-Hajjj was revealed in Mecca, except for verses 19 – 24 which were revealed in Medina.

Content

Important Concepts in this Chapter

Verses 5-7

Eliminating any doubt about the resurrection by describing the creation of man and the plants.

These verses serve as evidence of the power of Allah, and have been mentioned as proof against those who deny the Hereafter. Verses 6-10: Proofs are mentioned in relation to the Day of Judgement.

Verse 10

Nullification of those who believe in predestination and attribute injustice to Allah.

This verse serves as a declaration that Allah does not punish his disobedient servants unjustly. It also provides a threat to the leaders of the polytheists that their lives in this world will not be glamorous, and their lives in the Hereafter will be full of punishments.

Verses 34-37

The wisdom and purpose of ritual slaughtering is proximity to the Divine.

Nothing that is gained from slaughtering an animal, namely the blood and meat of it is for Allah. Rather, the purpose of the ritual slaughter is for those who are conscious of Allah - to gain proximity to Him. The intended meaning of, ‘magnifying Allah’ in verse 37 is to mention His Greatness and Grandeur for having guided us. Also, Him having guided us is our having been guided to His obedience and worship.

Verses 38-57

The command of holy war for the believers, and the Divine strength of Allah to provide aid for them.

The mention of the oppressed state of the believers who were treated harshly, as well as tortured by the disbelievers and exiled from their homeland Mecca, as well as the command to wage war - was to protect the religious society from the malice of the enemies of religion who wished to suffocate the light of Allah.

Verses 42-44

Empathizing with the Messenger of Allah and threatening those who deny him.

These verses serve as consolation for the Prophet by pointing out that the people’s denial of him is not something relatively new, rather many people and nations had previously denied the Prophets that were sent to them.

Verse 52

The difference between an Apostle (Rasool) and a Prophet (Nabi).

An Apostle is someone who is sent with a book and laws, however a Prophet is one who does not possess a book, but rather preaches the truth and follows the laws of the Apostle who was sent before him. Thus, there were only 313 Apostles, but 124,000 Prophets who were sent to preach the Divine message. However, according to another view, an Apostle is someone who the angel of Divine revelation visits, and the Apostle sees him and converses with him. But in contrast, a Prophet is one who receives Divine revelation in his dreams, as opposed to being visited by an angel.

Verse 77

Calling the believers to the (daily) prayers and encouraging them to perform other acts of worship.

Discussions on this Chapter

According to the Sunni Traditions

Benefits of Reciting this Surah

عَن رسولِ اللّهِ صلی اللّهُ علیهِ و سلَّم: «مَن قَرَأ سورةَ الحجِ أَعطی مِنَ الأجرِ کحَجةٍ حَجها و عُمرةٍ اعتمَرِها بعددِ مَن حجَّ و اعتمَرَ فیما مضَی و فیما بَقی».

It has been narrated from the Prophet of Allah that: “A person who recites Surah al-Hajj will be given a reward equivalent to the reward of the mandatory and recommended pilgrimages that have been carried out (by people) in the past and (will be done in) the future.”

Verse 1: “O mankind! Be wary of your Lord! Indeed the quake of the Hour is a terrible thing.”

يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُواْ رَبَّكُمۡۚ إِنَّ زَلۡزَلَةَ ٱلسَّاعَةِ شَيۡءٌ عَظِيمٞ ١ قال ابنُ جریر: حَدُّثَنا ابنُ بشار، حَدثَنا یحیی، حدثَنا سفیانُ عن الأعمشِ عن إبراهیم عن علقمة فی قولِه: «إِنَّ زَلْزَلَةَ السَّاعَةِ شَی‌ءٌ عَظِیمٌ» قال: قبلَ الساعةِ

Ibn Jurayr said that Ibn Bashar reported to him from Yahya, from Sufyaan, from al-Amash, from Ibrahim, from Alqamah about the verse of the Quran, ‘Indeed the quake of the Hour is a terrible thing’ that he said: “The quake will occur before the (final) Hour.”

Verse 5: “O people! If you are in doubt about the resurrection, [consider that] We indeed created you from dust, then from a drop of [seminal] fluid, then from a clinging mass, then from a fleshy tissue, partly formed and partly unformed, so that We may manifest [Our power] to you. We establish in the wombs whatever We wish for a specified term, then We bring you forth as infants, then [We rear you] so that you may come of age. [Then] there are some of you who are taken away, and there are some of you who are relegated to the nethermost age, so that he knows nothing after [having possessed] some knowledge. And you see the earth torpid, yet when We send down water upon it, it stirs and swells, and grows every delightful kind [of plant].”

يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمۡ فِي رَيۡبٖ مِّنَ ٱلۡبَعۡثِ فَإِنَّا خَلَقۡنَٰكُم مِّن تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ مِنۡ عَلَقَةٖ ثُمَّ مِن مُّضۡغَةٖ مُّخَلَّقَةٖ وَغَيۡرِ مُخَلَّقَةٖ لِّنُبَيِّنَ لَكُمۡۚ وَنُقِرُّ فِي ٱلۡأَرۡحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٖ مُّسَمّٗى ثُمَّ نُخۡرِجُكُمۡ طِفۡلٗا ثُمَّ لِتَبۡلُغُوٓاْ أَشُدَّكُمۡۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرۡذَلِ ٱلۡعُمُرِ لِكَيۡلَا يَعۡلَمَ مِنۢ بَعۡدِ عِلۡمٖ شَيۡ ٔٗاۚ وَتَرَى ٱلۡأَرۡضَ هَامِدَةٗ فَإِذَآ أَنزَلۡنَا عَلَيۡهَا ٱلۡمَآءَ ٱهۡتَزَّتۡ وَرَبَتۡ وَأَنۢبَتَتۡ مِن كُلِّ زَوۡجِۢ بَهِيجٖ ٥ ثبَتَ فی الصحیحَین من حدیثِ الأعمشِ عن زید بنِ وهب عن ابنِ مسعود قال: حَدثَنا رسولُ اللّهِ صلّی اللّه علیه و سلم و هو الصادقُ المصدوقُ «إنَّ خَلَقَ أحدَکم یجمَع فی بطنِ أمِه أربعین لیلة، ثم یکونُ علقةً مثلَ ذلک، ثم یکونُ مضغةً مثل ذلک، ثم یبعثُ اللّهُ إلیه الملک فیؤمَر بأربع کلماتٍ، بکتبِ رزقِه و عملِه و أجلِه، و شقِی أو سعید، ثم ینفَخ فیه الروحَ»

It has been recorded in the Sahihayn in a narration from al-Amash, from Zayd ibn Wahb, from Ibn Masood who said, “The Prophet told us, and he is the most truthful and testified, that ‘Indeed the creation of one person in the stomach of his mother takes forty days, then he becomes a clinging mass, then a fleshy tissue, then Allah sends an angel to him and the angel commands him with four words. He commands by the book of his sustenance, his knowledge, his death and his sadness or happiness, then the soul is blown into him.’”

Verse 11: “And among the people are those who worship Allah on the [very] fringe: if good fortune befalls him, he is content with it; but if an ordeal visits him he makes a turnabout, to become a loser in the world and the Hereafter. That is the manifest loss.”

وَمِنَ ٱلنَّاسِ مَن يَعۡبُدُ ٱللَّهَ عَلَىٰ حَرۡفٖۖ فَإِنۡ أَصَابَهُۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦۖ وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ خَسِرَ ٱلدُّنۡيَا وَٱلۡأٓخِرَةَۚ ذَٰلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ ١١ قالَ البخاری: حَدَّثَنا إبراهیمُ بن الحارثِ، حدثَنا یحیی بنِ ابی بکیر، حدثَنا إسرائیلُ عن أبی حصین عن سعید بنِ جبیر عن ابنِ عباس «وَ مِنَ النَّاسِ مَنْ یعْبُدُ اللَّهَ عَلی حَرْفٍ» قالَ: کانَ الرجلُ یقدم المدینةَ فإن وَلدَت امرأتُه غلاماً و نَتجَت خیلُه قالَ: هذا دینٌ صالحٌ، و إن لم تَلِد امرأتُه و لم تَنتج خیلُه قالَ: هذا دینٌ سوءٌ

Al-Bukhari said that Ibrahim ibn al-Harith narrated from Yahya ibn Abu Bukair, from Israil, from Abu Haseen, from Saeed ibn Jubayr, from Ibn Abbas about the verse, ‘And among the people are those who worship Allah on the [very] fringe’ and he said, “There was a man who lived in Medina and his wife gave birth to a son which resulted in the man thinking about his son and thus he said, ‘Islam is an upright religion.’ However, if his wife had not given birth, it would not have resulted in him thinking as such and he would have said, ‘Islam is a bad religion.’”

Verse 15: “Whoever thinks that Allah will not help him in this world and the Hereafter, let him extend a rope to the ceiling and hang himself, and see if his artifice would remove his rage.”

مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ ٱللَّهُ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِ فَلۡيَمۡدُدۡ بِسَبَبٍ إِلَى ٱلسَّمَآءِ ثُمَّ لۡيَقۡطَعۡ فَلۡيَنظُرۡ هَلۡ يُذۡهِبَنَّ كَيۡدُهُۥ مَا يَغِيظُ ١٥ قالَ ابنُ عباس: مَن کانَ یظُنَّ أن لَن ینصُرَ اللّهُ محمداً صلّی اللّهُ علیه و سلم فِی الدنیا و الآخرةِ، فلیمدُد بسببٍ أی بحبلٍ

Ibn Abbas said about this verse, “Whoever thinks that Allah will not help him in this world and the Hereafter, let him extend a connection to the ceiling…”, that the word connection in this verse means rope

Verse 18: “Have you not regarded that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, the moon, and the stars, the mountains, the trees, and the animals and many of mankind? And for many the punishment has become due. Whomever Allah humiliates will find no one who may bring him honour. Indeed Allah does whatever He wishes.”

أَلَمۡ تَرَ أَنَّ ٱللَّهَ يَسۡجُدُۤ لَهُۥۤ مَن فِي ٱلسَّمَٰوَٰتِ وَمَن فِي ٱلۡأَرۡضِ وَٱلشَّمۡسُ وَٱلۡقَمَرُ وَٱلنُّجُومُ وَٱلۡجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَآبُّ وَكَثِيرٞ مِّنَ ٱلنَّاسِۖ وَكَثِيرٌ حَقَّ عَلَيۡهِ ٱلۡعَذَابُۗ وَمَن يُهِنِ ٱللَّهُ فَمَا لَهُۥ مِن مُّكۡرِمٍۚ إِنَّ ٱللَّهَ يَفۡعَلُ مَا يَشَآءُ۩ ١٨ فِی الصحیحَین عن أبی ذر رضی اللّهُ عنه قالَ: قالَ لی رسولُ اللّهِ صلّی اللّهُ علیه و سلم: «أ تَدری أینَ تَذهبُ هذه الشمسُ؟» قلتُ: اللّهُ و رسولُه أعلمُ. قالَ: «فإنَّها تذهبُ فتَسجُدَ تحتَ العرشِ، ثم تَستأمر فیوشَک أن یقالَ لها ارجعی مِن حیثُ جئتَ

It has been recorded in the Sahihayn from Abu Dharr that he said that the Prophet asked to him, “Do you know where the sun goes?” I replied, “Allah and His Prophet know better.” He replied, “The sun goes and prostrates before the throne, then it consults and the time becomes close for it to be said to the sun to return from where it came.”

Verse 19: “These two contenders contend concerning their Lord. As for those who are faithless, cloaks of fire will be cut out for them, and boiling water will be poured over their heads.”

۞هَٰذَانِ خَصۡمَانِ ٱخۡتَصَمُواْ فِي رَبِّهِمۡۖ فَٱلَّذِينَ كَفَرُواْ قُطِّعَتۡ لَهُمۡ ثِيَابٞ مِّن نَّارٖ يُصَبُّ مِن فَوۡقِ رُءُوسِهِمُ ٱلۡحَمِيمُ ١٩ ثبَتَ فی الصحیحَین عن قیس بنِ عباد عن أبی ذر: أنَّه کانَ یقسِمُ قِسماً أنَّ هذه الآیةَ «هذانِ خَصْمانِ اخْتَصَمُوا فِی رَبِّهِمْ» نَزَلَت فی حمزة و صاحبَیهِ، و عتبة و صاحبَیهِ یوم بَرزُوا فی بدرٍ

It has been recorded in the Sahihayn from Qays ibn Ibad, from Abu Dharr that he swore that the verse, ‘These two contenders contend concerning their Lord’ was revealed about Hamzah and his two companions, as well as Utbah and his two companions on the day that they succeeded in the battle of Badr.”

قالَ ابنُ جریر: حَدَّثَنی محمدُ بنِ المثنی، حدثَنی إبراهیمُ أبو إسحاقِ الطالقانی، حَدَّثَنا ابنُ المبارک عن سعید بنِ یزید عن أبی السمح عن ابن حجیرة، عن أبی هریرة عن النبی صلّی اللّهُ علیه و سلم قالَ: «إنَّ الحمیمَ لَیصب علی رؤوسِهم فینفذ الجمجمةَ حتی یخلصَ إلی جوفِه، فیسلت ما فی جوفِه حتی یبلُغَ قدمَیه، و هو الصَّهرُ، ثم یُعاد کما کانَ» ‌

Ibn Jurayr narrated from Muhammad ibn al-Muthana, from Ibrahim Abu Ishaq al-Taliqani, from Ibn al-Mubarak, from Saeed ibn Yazeed, from Abu Samh, from Abu Hujaira, from Abu Hurayrah from the Prophet that he said, “Boiling water will be poured over their heads and penetrate their skulls until it reaches their stomachs and extracts everything within their stomachs. Then it will reach their legs and become fused with them, and then it will return to how it was.”

Verse 23: “Indeed Allah will admit those who have faith and do righteous deeds into gardens with streams running in them, adorned therein with bracelets of gold and pearl, and their dress therein will be silk.”

إِنَّ ٱللَّهَ يُدۡخِلُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ يُحَلَّوۡنَ فِيهَا مِنۡ أَسَاوِرَ مِن ذَهَبٖ وَلُؤۡلُؤٗاۖ وَلِبَاسُهُمۡ فِيهَا حَرِيرٞ ٢٣ قالَه النبی صلّی اللّهُ علیه و سلم فِی الحدیثِ المتفقِ علیه: «تَبلُغُ الحلیةُ من المؤمنِ حیثُ یبلُغ الوضوءُ»

The Messenger said in a narration that is agreed upon, “A believer attains an ornament when he performs the ritual ablution.”

Verse 25: “Indeed those who are faithless and who bar from the way of Allah and the Sacred Mosque, which We have assigned for all the people, the native and the visitor being equal therein - whoever seeks to commit therein sacrilege with the intent of wrongdoing, We shall make him taste a painful punishment.”

إِنَّ ٱلَّذِينَ كَفَرُواْ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلۡمَسۡجِدِ ٱلۡحَرَامِ ٱلَّذِي جَعَلۡنَٰهُ لِلنَّاسِ سَوَآءً ٱلۡعَٰكِفُ فِيهِ وَٱلۡبَادِۚ وَمَن يُرِدۡ فِيهِ بِإِلۡحَادِۢ بِظُلۡمٖ نُّذِقۡهُ مِنۡ عَذَابٍ أَلِيمٖ ٢٥ قالَ العوفی عن ابنِ عباس: بِظلمٍ هو أن تَستحلَّ مِنَ الحرمِ ما حَرَّمَ اللّهُ علیک مِن إساءةٍ أو قتلٍ، فتَظلمَ مَن لا یظلمک و تَقتُل ُمَن لا یقتُلُک، فإذا فَعلَ ذلک فَقَد وَجَبَ له العذابُ الألیمُ

Awfi narrates from Ibn Abbas that he said, “The evil action is allowing in the Haram what Allah has forbidden, such as mistreating and killing, whereby you do wrong to those who have done you no wrong, and you kill those who have not fought you. If a person does this, then he deserves to suffer a painful torment.”

Verse 26: “When We settled for Ibrahim the site of the House [saying], Do not ascribe any partners to Me, and purify My House for those who go around it, and those who stand [in it for prayer], and those who bow and prostrate.”

وَإِذۡ بَوَّأۡنَا لِإِبۡرَٰهِيمَ مَكَانَ ٱلۡبَيۡتِ أَن لَّا تُشۡرِكۡ بِي شَيۡ ٔٗا وَطَهِّرۡ بَيۡتِيَ لِلطَّآئِفِينَ وَٱلۡقَآئِمِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ ٢٦ ثَبتَ فی الصحیحَین عن أبی ذر، قلتُ: یا رسولَ اللّهِ أی مسجدٍ وُضِعَ أول؟ قالَ «المسجدُ الحرامُ». قلتُ: ثمَّ أی؟ قالَ: «بیتُ المقدسِ». قلتُ: کم بینَهما؟ قالَ: «أربعون سَنَة»

It has been recorded in the Sahihayn from Abu Dharr that he said to the Prophet, “Oh Prophet of Allah, which masjid was first established on the earth?” He replied, “Masjid al-Haram.” I asked, “Which masjid was established after that?” He replied, “Bait al-Muqaddas.” I then asked, “How many years were there between their establishments?” He replied, “40 years.”

Verse 29: “Then let them do away with their untidiness, and fulfill their vows, and go around the Ancient House.”

ثُمَّ لۡيَقۡضُواْ تَفَثَهُمۡ وَلۡيُوفُواْ نُذُورَهُمۡ وَلۡيَطَّوَّفُواْ بِٱلۡبَيۡتِ ٱلۡعَتِيقِ ٢٩ قالَ ابنُ أبی حاتم: حدُّثَنا أبی، حدَّثَنا ابن أبی عمر العدنی، حدثَنا سفیانُ عن هشام بن حجر عن رجلٍ عن ابنِ عباس‌قالَ: لِما نَزَلَت هذه الآیةُ «وَ لْیطَّوَّفُوا بِالْبَیتِ الْعَتِیقِ» طافَ رسولُ اللّهِ صلّی اللّهِ علیه و سلم مِن ورائِه، و قالَ قتادةُ عن الحسنِ البصری فی قولِه: وَ لْیطَّوَّفُوا بِالْبَیتِ الْعَتِیقِ، قال: لأنَّه أولُ بیتٍ وُضِعَ للناسِ، و کذا قال عبدُ الرحمنِ بنِ زید بنِ أسلم، و عن عکرمة أنَّه قالَ: إنما سُمِّی البیتُ العتیقُ لأنَّه أعتِقُ یومَ الغرقِ زمانَ نوحٍ

Ibn Haatim said that his father narrated from Ibn Abu Umar al-Udna, from Sufyaan who narrated from Hisham ibn Hajar, from a man, from Ibn Abbas that he said, “When the verse, ‘Then let them do away with their untidiness, and fulfill their vows, and go around the Ancient House’ was revealed, the Prophet circumambulated from the backside of the Kabah.” Qutada has narrated from al-Hasan al-Basri about the previously mentioned verse that, “The Kabah was the first house to be established for the people.” Abd al-Rahman ibn Zayd ibn Aslam said the same thing. It has also been narrated from Akramah that he said, “It was named ‘the Ancient House’ because it was set free on the day of drowning during the time of Prophet Nuh.”

Verse 30: “That. And whoever venerates the sacraments of Allah that is better for him with his Lord. You are permitted [animals of] grazing livestock except for what will be recited to you. So avoid the abomination of idols, and avoid false speech.”

ذَٰلِكَۖ وَمَن يُعَظِّمۡ حُرُمَٰتِ ٱللَّهِ فَهُوَ خَيۡرٞ لَّهُۥ عِندَ رَبِّهِۦۗ وَأُحِلَّتۡ لَكُمُ ٱلۡأَنۡعَٰمُ إِلَّا مَا يُتۡلَىٰ عَلَيۡكُمۡۖ فَٱجۡتَنِبُواْ ٱلرِّجۡسَ مِنَ ٱلۡأَوۡثَٰنِ وَٱجۡتَنِبُواْ قَوۡلَ ٱلزُّورِ ٣٠ فِی الصحیحَین عن أبی بکرة أنَّ رسولَ اللّهِ صلّی اللّهُ علیه و سلم قالَ: «ألا أُنَبِّئُکم بأکبرِ الکبائر؟» قلنا: بَلی یا رسولَ اللّهِ قالَ: «الإشراک باللّهِ و عقوقُ الوالدَین- و کانَ مُتکئاً فجَلَسَ فقالَ- ألا و قولُ الزورِ

It has been recorded in the Sahihayn from Abu Bakrah that the Prophet of Allah said, “Shall I not tell you about the greatest of sins?” We replied, “Yes O Prophet of Allah.” He said, “Associating others with Allah and disobeying ones parents.” He was reclining at which point he came into a sitting position and said, “Also, beware of false statements.”

Verse 32: “That. And whoever venerates the sacraments of Allah —indeed that arises from the God-wariness of the hearts.”

ذَٰلِكَۖ وَمَن يُعَظِّمۡ شَعَٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقۡوَى ٱلۡقُلُوبِ ٣٢ حَدَّثَنا حفصُ بنِ غیاث عن ابنِ أبی لیلی عن ابنِ أبی نجیح، عن مجاهد عن ابنِ عباس «ذلِک وَ مَنْ یعَظِّمْ شَعائِرَ اللَّهِ» قالَ: الاستسمانُ و الاستحسانُ و الاستعظامُ

Hafs ibn Ghiyath narrated from Ibn Abu Layli, from Ibn Abu Najih, from Mujaahid, from Ibn Abbas about the verse, ‘That. And whoever venerates the sacraments of Allah indeed that arises from the God- wariness of the hearts’ that: “To venerate the sacraments means to choose fat and healthy animals for sacrifice.”

Verse 36: “We have appointed for you the [sacrificial] camels as one of Allah’s sacraments. There is good for you in them. So mention the Name of Allah over them as they stand. And when they have fallen on their flanks, eat from them, and feed the self-contained needy and the mendicant. Thus have We disposed them for your benefit so that you may give thanks.”

وَٱلۡبُدۡنَ جَعَلۡنَٰهَا لَكُم مِّن شَعَٰٓئِرِ ٱللَّهِ لَكُمۡ فِيهَا خَيۡرٞۖ فَٱذۡكُرُواْ ٱسۡمَ ٱللَّهِ عَلَيۡهَا صَوَآفَّۖ فَإِذَا وَجَبَتۡ جُنُوبُهَا فَكُلُواْ مِنۡهَا وَأَطۡعِمُواْ ٱلۡقَانِعَ وَٱلۡمُعۡتَرَّۚ كَذَٰلِكَ سَخَّرۡنَٰهَا لَكُمۡ لَعَلَّكُمۡ تَشۡكُرُونَ ٣٦ عن سلیمانِ بنِ یزیدِ الکعبی عن هشام بنِ عروة عن أبیه عن عائشة أنَّ رسولَ اللّهِ صلّی اللّه علیه و سلم قالَ: «ما عَمَل ابنِ آدم یومَ النحرِ عملاً أحبَّ إلی اللّهِ مِن إهراقِ دمٍ، و إنَّها لَتأتی یومَ القیامةِ بقرونِها و أظلافِها و أشعارِها و إنَّ الدمَ لَیقع مِنَ اللّهِ بمکانٍ قبلَ أن یقعَ علی الأرضِ، فطیبوا بها نفساً

It has been narrated from Sulayman ibn Yazeed al-Kabi, from Hisham ibn Urwah, from his father, from Aisha that the Prophet of Allah said, “A son of Adam cannot do an action more beloved to Allah during the day than spilling the blood of an animal. For surely, the animals will come on the Day of Judgement with their horns and hooves as sacraments, and their blood will spill in a place other than the earth, and the people will become purified through their blood.”

و فِی الحدیثِ الصحیحِ أنَّ رسولَ اللّهِ صلّی اللّهُ علیه و سلم قالَ للناس: «إنِّی کنتُ نهیتُکم عن ادخارِ لحومِ الأضاحی فوقَ ثلاثٍ، فکلُوا و ادخرُوا ما بدا لَکم». و فی روایةٍ «فکلوا و ادَّخروا و تصدَّقُوا»

It has been mentioned in an authentic narration that the Prophet of Allah said to the people, “I used to prohibit you from storing sacrificial meat for more than three days, however you may eat it and then store it for however long you deem suitable.” It is mentioned in another narration that he said, “However you may eat it, store it and confirm what I said.”

Verse 39: “Those who are fought against are permitted [to fight] because they have been wronged, and Allah is indeed able to help them.”

أُذِنَ لِلَّذِينَ يُقَٰتَلُونَ بِأَنَّهُمۡ ظُلِمُواْۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصۡرِهِمۡ لَقَدِيرٌ ٣٩ قالَ ابنُ عباس فی قولِه: «وَ إِنَّ اللَّهَ عَلی نَصْرِهِمْ لَقَدِیرٌ» و قَد فَعَلَ، و إنَّما شَرَعَ تعالی الجهادَ فی الوقتِ الألیقِ به، لأنَّهم لما کانوا بمکةَ کانَ المشرکونَ أکثرَ عدداً فلَو أمَرَ المسلمینَ و هم أقلُ مِنَ العَشرِ بقتالِ الباقینَ لَشقَّ علیهم

Ibn Abbas said about the verse, ‘…and Allah is indeed able to help them’ that, “And this is what He did. Allah prescribed jihad at an appropriate time, because when they were in Mecca, the polytheists greatly outnumbered them. Were they to engage in fighting at that time, when the Muslims numbered less than ten, the results would have been disastrous.”

قالَ العوفی عَن ابنِ عباس: نَزَلَت فی محمد و أصحابِه حینَ أخرَجُوا مِن مکةَ

Awfi narrates from Ibn Abbas that this verse was revealed when Prophet Muhammad and his companions left from Mecca.”

Verse 48: “To how many a town did I give respite while it was wrongdoing! Then I seized it, and toward Me is the destination.”

وَكَأَيِّن مِّن قَرۡيَةٍ أَمۡلَيۡتُ لَهَا وَهِيَ ظَالِمَةٞ ثُمَّ أَخَذۡتُهَا وَإِلَيَّ ٱلۡمَصِيرُ ٤٨ قالَ ابنُ أبی حاتم: حدَّثَنا الحسنُ بن عرفة، حدثَنی عبدةُ بن سلیمان عَن محمدِ بنِ عمرو عَن أبی سلمة عَن أبی هریرة أنَّ رسولَ اللّهِ صلّی اللّهُ علیه و سلم قالَ: «یدخُلُ فقراءُ المسلمینَ الجنةَ قبلَ الأغنیاءِ بنصفِ یومٍ خمسَمائةَ عامٍ»‌

Ibn Abu Haatim narrates from Al-Hasan ibn Urfah, from Ubdah ibn Sulayman, from Muhammad ibn Amr, from Abu Salamah, from Abu Hurayrah that the Prophet of Allah said, “The poor from among the Muslims will enter heaven before the rich by 500 years and half a day.”

Verse 55: “Those who are faithless persist in their doubt about it, until the Hour overtakes them suddenly, or they are overtaken by the punishment of an inauspicious day.”

وَلَا يَزَالُ ٱلَّذِينَ كَفَرُواْ فِي مِرۡيَةٖ مِّنۡهُ حَتَّىٰ تَأۡتِيَهُمُ ٱلسَّاعَةُ بَغۡتَةً أَوۡ يَأۡتِيَهُمۡ عَذَابُ يَوۡمٍ عَقِيمٍ ٥٥ یقولُ تعالی مخبراً عن الکفارِ أنَّهم لا یزالونَ فی مریةٍ، أی فی شک من هذا القرآنِ، قالَه ابنُ جریج و اختارَه ابنُ جریر

Allah says, when describing the state of the disbelievers that they will never stop disputing, that is, they will never stop doubting the Quran. This is what Ibn Juraij said and what Ibn Jurayr has said to be correct.”

Verse 60: “That; and whoever retaliates with the like of what he has been made to suffer, and then is [again] aggressed against, Allah will surely help him. Indeed Allah is All-Excusing, All-Forgiving.”

ذَٰلِكَۖ وَمَنۡ عَاقَبَ بِمِثۡلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِيَ عَلَيۡهِ لَيَنصُرَنَّهُ ٱللَّهُۚ إِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٞ ٦٠ و قولُه: «ذلِک وَ مَنْ عاقَبَ بِمِثْلِ ما عُوقِبَ بِهِ» الآیةُ، ذَکرَ مقاتلُ بن حیان و ابن جریر أنَّها نَزَلَت فی سریةٍ مِن الصحابةِ لَقَوا جمعاً مِنَ المشرکینَ فی شهرٍ محرمٍ، فناشدَهُم المسلمونُ لئلا یقاتِلوهم فی الشهرِ الحرامِ، فأبَی المشرکونَ إلا قتالَهم، و بَغَوا علیهم، فقاتَلَهم المسلمونَ فنَصَرَهُم اللّهُ علیهم «إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ»

Maqatil ibn Hayan and Ibn Jurayr have mentioned that this verse, ‘That; and whoever retaliates with the like of what he has been made to suffer,’ was revealed about a group of companions who encountered a some polytheists in the month of Muharram and implored them not to engage in combat during the holy months. However, the polytheists refused and desired to fight against them. Thus, the Muslims engaged in combat and Allah assisted them, for ‘…Indeed Allah is All-Excusing, All-Forgiving.’”

Verse 70: “Do you not know that Allah knows whatever there is in the sky and the earth? That is indeed in a Book. That is indeed easy for Allah.”

أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِي ٱلسَّمَآءِ وَٱلۡأَرۡضِۚ إِنَّ ذَٰلِكَ فِي كِتَٰبٍۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٞ ٧٠ و فِی السننِ مِن حدیثِ جماعةٍ مِنَ الصحابةِ أنَّ رسولَ اللّهِ صلّی اللهُ علیه و سلم قالَ: «أولُ ما خَلَقَ اللّهُ القلمَ، قالَ لَه: اُکتُب، قالَ و ما أَکتُبُ؟ قالَ: اُکتُب ما هُو َکائنٌ، فَجری القلمُ بما هو کائنٌ إلی یومِ القیامةِ»‌

It has been narrated in Sunan Ibn Abu Dawood in a narration from a group of companions from the Prophet that he said, “The first thing that Allah created was the pen and He said to it, ‘Write!’ to which the pen replied, ‘What should I write?’ Allah replied: ‘Write that which exists.’ Thus, the pen began to record everything that exists until the Day of Judgement.”

According to the Shia Traditions

Verse 1: “O mankind! Be wary of your Lord! Indeed the quake of the Hour is a terrible thing.”

يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُواْ رَبَّكُمۡۚ إِنَّ زَلۡزَلَةَ ٱلسَّاعَةِ شَيۡءٌ عَظِيمٞ ١ قالَ عمرانُ بن الحصینِ و أبو سعیدِ الخدری نَزَلَت الآیتانِ مِن أولِ السورةِ لیلاً فی غزاةِ بنی المصطلقِ و هُم حی مِن خزاعةٍ

Imran ibn al-Haseen and Abu Saeed al-Khudri said that the first two verses of Surah al-Hajj were revealed at night during the battle with Bani Mustaliq.

Verse 5: “O people! If you are in doubt about the resurrection, [consider that] We indeed created you from dust, then from a drop of [seminal] fluid, then from a clinging mass, then from a fleshy tissue, partly formed and partly unformed, so that We may manifest [Our power] to you. We establish in the wombs whatever We wish for a specified term, then We bring you forth as infants, then [We rear you] so that you may come of age. [Then] there are some of you who are taken away, and there are some of you who are relegated to the nethermost age, so that he knows nothing after [having possessed] some knowledge. And you see the earth torpid, yet when We send down water upon it, it stirs and swells, and grows every delightful kind [of plant].”

يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمۡ فِي رَيۡبٖ مِّنَ ٱلۡبَعۡثِ فَإِنَّا خَلَقۡنَٰكُم مِّن تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ مِنۡ عَلَقَةٖ ثُمَّ مِن مُّضۡغَةٖ مُّخَلَّقَةٖ وَغَيۡرِ مُخَلَّقَةٖ لِّنُبَيِّنَ لَكُمۡۚ وَنُقِرُّ فِي ٱلۡأَرۡحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٖ مُّسَمّٗى ثُمَّ نُخۡرِجُكُمۡ طِفۡلٗا ثُمَّ لِتَبۡلُغُوٓاْ أَشُدَّكُمۡۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرۡذَلِ ٱلۡعُمُرِ لِكَيۡلَا يَعۡلَمَ مِنۢ بَعۡدِ عِلۡمٖ شَيۡ ٔٗاۚ وَتَرَى ٱلۡأَرۡضَ هَامِدَةٗ فَإِذَآ أَنزَلۡنَا عَلَيۡهَا ٱلۡمَآءَ ٱهۡتَزَّتۡ وَرَبَتۡ وَأَنۢبَتَتۡ مِن كُلِّ زَوۡجِۢ بَهِيجٖ ٥ عن علی بنِ المغیرةِ عن أبی عبدِ الله عن أبیه قال: إذا بلَغَ العبدُ مائةَ سنةٍ فذلک أرذلُ العمرِ It has been narrated from Ali ibn al-Mughayrah, from Abu Abdallah, from his father who said, “When a worshipper reaches the age of 100 years, that is the most despicable age.”

Verse 11: “And among the people are those who worship Allah on the [very] fringe: if good fortune befalls him, he is content with it; but if an ordeal visits him he makes a turnabout, to become a loser in the world and the Hereafter. That is the manifest loss.”

وَمِنَ ٱلنَّاسِ مَن يَعۡبُدُ ٱللَّهَ عَلَىٰ حَرۡفٖۖ فَإِنۡ أَصَابَهُۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦۖ وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ خَسِرَ ٱلدُّنۡيَا وَٱلۡأٓخِرَةَۚ ذَٰلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ ١١ فِی الکافی، بإسنادِه عن زرارةِ عن أبی جعفر قال: سألتُه عن قولِ اللهِ عزَّ و جلَّ: «وَ مِنَ النَّاسِ مَنْ یعْبُدُ اللَّهَ عَلی حَرْفٍ»- قالَ: نعم قومٌ وحَّدوا اللهَ و خلَعُوا عبادةَ مَن یعبُد من دونِ اللهِ- فخَرَجُوا مِن الشرک و لم یعرفُوا أنَّ محمداً ص رسولُ اللهِ- فهُم یعبُدون اللهَ علی شک فی محمد وَ ما جاءَ به- فأتَوا رسولَ اللهِ ص و قالُوا: نَنظُرُ فإن کثُرَت أموالَنا و عوفینا فی أنفسِنا و أولادِنا عَلِمنا- أنه صادقٌ و أنه رسولُ الله: و إن کانَ غیرَ ذلک نَظَرنا قالَ اللهُ عز و جل: «فَإِنْ أَصابَهُ خَیرٌ اطْمَأَنَّ بِهِ»- یعنی عافیةٌ فی الدنیا- «وَ إِنْ أَصابَتْهُ فِتْنَةٌ» یعنی بلاءٌ فی نفسِه- «انْقَلَبَ عَلی وَجْهِهِ» انقلبَ علی شکه إلی الشرک- «خَسِرَ الدُّنْیا وَ الْآخِرَةَ ذلِک هُوَ الْخُسْرانُ الْمُبِینُ- یدْعُوا مِنْ دُونِ اللَّهِ ما لا یضُرُّهُ وَ ما لا ینْفَعُهُ»- قالَ: ینقلبُ مشرکاً یدعُو غیرَ اللهِ و یعبُدُ غیرَه

It has been narrated in Al-Kaafi from Zurarah that, “Once I asked Abu Jafar, about the words of Allah, the Most Majestic, the Most Holy, ‘And among the people are those who worship Allah on the [very] fringe.’ The Imam replied: ‘They were a people who accepted Allah only, and they gave up the worship of things that were worshiped besides Allah - thus they came out of paganism, but they did not know that Muhammad was the Messenger of Allah. Therefore they worshiped Allah but had doubts about Prophet Muhammad and what he had brought from Allah. They would come to the Messenger and say (to one another), ‘We will see if our properties increase, and if we and our children enjoy good health then we will believe that he is the Messenger of Allah; otherwise, we will think about it.’ Allah, the Most Majestic, the Most Holy, revealed, ‘And among the people are those who worship Allah on the [very] fringe: if good fortune befalls him, he is content with it; but if an ordeal visits him he makes a turnabout, to become a loser in the world and the Hereafter. That is the manifest loss. He invokes besides Allah that which can bring him neither benefit nor harm. That is extreme error.’ The Imam said, ‘He turns to paganism and calls for help from things other than Allah and worships things besides Allah. There are those of them who learn true knowledge and belief enters their hearts. They become believers; they acknowledge the truth and move from their doubtful positions to belief. There are those of them who remain in doubt, and others of them return to paganism.’”

Verse 19: “These two contenders contend concerning their Lord. As for those who are faithless, cloaks of fire will be cut out for them, and boiling water will be poured over their heads.”

۞هَٰذَانِ خَصۡمَانِ ٱخۡتَصَمُواْ فِي رَبِّهِمۡۖ فَٱلَّذِينَ كَفَرُواْ قُطِّعَتۡ لَهُمۡ ثِيَابٞ مِّن نَّارٖ يُصَبُّ مِن فَوۡقِ رُءُوسِهِمُ ٱلۡحَمِيمُ ١٩ فی الدلائلِ عن أبی ذر: أنَّه کانَ یقسِمُ قّسماً أنَّ هذه الآیةَ- «هذانِ خَصْمانِ اخْتَصَمُوا فِی رَبِّهِمْ- إلی قوله- إِنَّ اللَّهَ یفْعَلُ ما یرِیدُ»- نَزَلَت فی الثلاثةِ و الثلاثةُ الذین تبارزوا یومَ بدرٍ- و هم حمزةُ بنُ المطلب و عبیدةُ بن الحارث و علی بنُ أبی طالب- و عتبةُ و شیبةُ ابنا ربیعة و الولید بن عتبة. قال علی أنا أولُ مَن یجثو للخصومةِ- علی رکبتَیه بینَ یدی الله یومَ القیامة"

The highlighted part above is in ayah 14, but not in this ayah quoted here and it is not in the english, the english has entire ayah quoted which is not in the arabic. Please check and fix, and quotations need to be fixed then accordingly It has been mentioned in Al-Dalail from Abu Dharr that he used to swear that the following verse, “’These two contenders contend concerning their Lord. As for those who are faithless, cloaks of fire will be cut out for them, and boiling water will be poured over their heads’ , was revealed about three people and three other people who were competing with one another. They were: Hamzah ibn al-Muttalib, Ubaida ibn al-Harith, Ali ibn Abi Talib, Utbah and Shaiba - the sons of Rabiah, and Walid ibn Utbah. Ali said, ‘I will be the first to kneel for contention’ and he will kneel on his knees in the presence of Allah on the Day of Judgement.”

Verse 25: “Indeed those who are faithless and who bar from the way of Allah and the Sacred Masjid, which We have assigned for all of the people, the native and the visitor being equal therein - whoever seeks to commit therein sacrilege with the intent of wrongdoing, We shall make him taste a painful punishment.”

إِنَّ ٱلَّذِينَ كَفَرُواْ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلۡمَسۡجِدِ ٱلۡحَرَامِ ٱلَّذِي جَعَلۡنَٰهُ لِلنَّاسِ سَوَآءً ٱلۡعَٰكِفُ فِيهِ وَٱلۡبَادِۚ وَمَن يُرِدۡ فِيهِ بِإِلۡحَادِۢ بِظُلۡمٖ نُّذِقۡهُ مِنۡ عَذَابٍ أَلِيمٖ ٢٥ فِی الکافی، عن ابنِ أبی عمیر عن معاویة قالَ: سألتُ أبا عبدِ اللهِ عن قولِ اللهِ عزَّ و جلَّ: «وَ مَنْ یرِدْ فِیهِ بِإِلْحادٍ بِظُلْمٍ»- قالَ: کلُ ظلمٍ إلحادٌ، و ضَربُ الخادمِ فی غیرِ ذنبٍ مِن ذلک الإلحادِ

It has been narrated in Al-Kaafi from Ibn Abu Umayr, from Muawiyah who said, “I asked Abu Abdillah about the words of Allah, ‘Whoever seeks to commit therein sacrilege’ and he said, ‘All injustice is sacrilege, to hit a servant who had committed no fault is also a form of sacrilege.’”

و فیه، بإسنادِه عن أبی الصباحِ الکنانی قالَ: سألتُ أبا عبدِ اللهِ عن قولِه عزَّ و جلَّ: «وَ مَنْ یرِدْ فِیهِ بِإِلْحادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذابٍ أَلِیمٍ»- فقالَ: کلُ ظلمٍ یظلمُ الرجلَ نفسَه بمکةَ من سرقةٍ- أو ظلم أحد أو شی‌ء من الظلمِ فإنی أراه إلحاداً، و لذلک کان یتقی أن یسکنَ الحرمَ

It has also been narrated in Al-Kaafi from Abu Sibah al-Kanani who said, “I asked Abu Abdillah about the words of Allah, ‘Whoever seeks to commit therein sacrilege with the intent of wrongdoing, We shall make him taste a painful punishment’ and he said, ‘Every injustice that a man commits in Mecca, whether it be theft, injustice to another person, or anything related to injustice, I view his act asa violation, and that is why he should be careful of living in Haram.’”

Verse 27: “And proclaim the hajj to the people: they shall come to you on foot and on lean camels coming from distant places.”

وَأَذِّن فِي ٱلنَّاسِ بِٱلۡحَجِّ يَأۡتُوكَ رِجَالٗا وَعَلَىٰ كُلِّ ضَامِرٖ يَأۡتِينَ مِن كُلِّ فَجٍّ عَمِيقٖ ٢٧ فی روایةِ عطا عن ابنِ عباس قالَ لما أمَرَ اللهُ سبحانَه إبراهیمَ أن ینادی فی الناسِ بالحجِ صَعَدَ أبا قبیس و وَضَعَ إصبعَه فی أذُنَیهِ و قالَ یا أیها الناسُ أجیبُوا ربَّکم فأجابُوه بالتلبیةِ فی أصلابِ الرجالِ و أولُ مَن أجابَه أهلُ الیمنِ

It has been narrated by Ata from Ibn Abbas who said, “When Allah commanded Ibrahim to call the people to hajj, he climbed upon Abu Qubays and put his finger in his ear and said, ‘Oh people, respond to your Lord,’ and they responded to him with obedience by bowing; and the first who responded to him were the people of Yemen.”

Verse 29: “Then let them do away with their untidiness, and fulfill their vows, and go around the Ancient House.”

ثُمَّ لۡيَقۡضُواْ تَفَثَهُمۡ وَلۡيُوفُواْ نُذُورَهُمۡ وَلۡيَطَّوَّفُواْ بِٱلۡبَيۡتِ ٱلۡعَتِيقِ ٢٩ و فی الکافی، بإسنادِه عن أبان عمن أخبره عن أبی جعفر قالَ: قلتُ: لم سُمِّی اللهُ البیتَ العتیقَ؟ قالَ: هو بیتٌ حرٌ عتیقٌ من الناسِ لم یملِکه أحدٌ

It has been narrated in Al-Kaafi in a chain from Aban from someone else who asked Abu Jafar, “Why did Allah name it the Ancient House?” He replied: “It is a house that is free from the people, because no one owns it.”

Verse 52: “And We did not send before you any apostle or prophet but that when he recited [the scripture], Satan interjected [something] in his recitation. Thereat Allah nullified whatever Satan has interjected, [and] then Allah confirmed His signs, and Allah is All-Knowing, All-Wise.”

وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٖ وَلَا نَبِيٍّ إِلَّآ إِذَا تَمَنَّىٰٓ أَلۡقَى ٱلشَّيۡطَٰنُ فِيٓ أُمۡنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلۡقِي ٱلشَّيۡطَٰنُ ثُمَّ يُحۡكِمُ ٱللَّهُ ءَايَٰتِهِۦۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ ٥٢ فِی الکافی، بإسنادِه عن زرارةِ عن أبی جعفر: فی حدیثِ النبی الذی یرَی فی منامِه- و یسمَعُ الصوتَ و لا یعاینُ الملک، و الرسولُ الذی یسمعُ الصوتَ و یری فی المنامِ- وَ یعاینُ الملک

It has been narrated in Al-Kaafi in a chain from Zurarah, from Abu Jafar, in a narration which states that: “A prophet (nabi) is one who witnesses revelation in his sleep, he hears revelation, and is not assisted by an angel; and that an apostle (rasool) is one who hears revelation, witnesses it in his sleep, and is assisted by an angel.”

Verse 73: “O mankind! Listen to a parable that is being drawn: Indeed those whom you invoke besides Allah will never create [even] a fly even if they all rallied to do so! And if a fly should take away something from them, they cannot recover that from it. Feeble is the seeker and the sought!”

يَٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٞ فَٱسۡتَمِعُواْ لَهُۥٓۚ إِنَّ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِ لَن يَخۡلُقُواْ ذُبَابٗا وَلَوِ ٱجۡتَمَعُواْ لَهُۥۖ وَإِن يَسۡلُبۡهُمُ ٱلذُّبَابُ شَيۡ ٔٗا لَّا يَسۡتَنقِذُوهُ مِنۡهُۚ ضَعُفَ ٱلطَّالِبُ وَٱلۡمَطۡلُوبُ ٧٣ فِی الکافی، بإسنادِه عن عبدِ الرحمنِ بیاعِ الأنماطِ عن أبی عبدِ اللهِ قالَ: کانَت قریشُ تَلطخُ الأصنامُ التی کانَت حولَ الکعبةِ بالمسک و العنبرِ، و کانَ یغوثٌ قبالَ البابِ و یعوقٌ عَن یمینِ الکعبةِ، و کانَ نَسرٌ عَن یسارِها، و کانوا إذا دَخَلُوا خَرُّوا سُجَّداً لِیغوثٍ- و لا ینحَنونَ ثم یستَدیرون بِحیالِهم إلی یعوقٍ- ثم یستَدیرونَ عن یسارِها بحیالِهم إلی نسرٍ- ثم یلبونَ فیقولونَ: لبیک اللهمَّ لبیک، لبیک لا شریک لک إلا شریک هو لک تَملِکه و ما مَلک. قال: فبعثَ اللهُ ذباباً أخضرَ له أربعةَ أجنحةٍ- فلَم یبقِ من ذلک المسک و العنبرِ شیئاً إلا أکلَه، و أنزَلَ اللهُ عزَّ و جلَّ: (یا أَیهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ)

In Al-Kaafi in a chain from Abd al-Rahman al-Bayya al-Anmat, from Abu Abdillah who said, “The Quraish would stain the idols that were around the Kabah with musk and ambergris. They would scream before the door of the Kabah. They would cause delays from the right side of the Kabah and move freely on the left side. When they would enter they would fall down in prostration so that they could scream, they would not merely bend down, then they would circle around to the impeded side and go around to the free moving side. Later they would remain in their position and say, ‘I have answered your call, O Allah, I have answered your call, I have answered your call, there is no partner for You, except that You control him and he does not control You.’ Then Allah send a yellow fly that had four wings, and there would remain no musk or ambergris except that the fly would eat it at which point Allah revealed the verse, ‘O mankind! Listen to a parable that is being drawn.’”