He therefore placed tawaf (circumambulation) first, for it is exclusive to this House, and mentioned iʿtikaf (devotional seclusion) afterward, because that practice pertains to mosques in general.

“Proclaim the pilgrimage to mankind” (Al-Hajj 22:27)—that is, make it known, summon them to it, and convey to those near and far its obligation and its excellence. When you invite them at Allah’s command, they will come to you as pilgrims performing hajj and ʿumrah, “on foot” (rijālan), walking on their own feet out of longing, and “on every lean beast” (wa ʿalā kulli ḍāmir), a she-camel worn thin by crossing deserts and trackless wastes (1), pressing on without pause until it reaches the noblest of places, “from every distant ravine” (min kulli fajjin ʿamīq), meaning from every far-flung region and land.

The intimate friend Abraham—peace be upon him—did precisely that, and after him his descendant Muhammad—may Allah bless him and grant him peace—likewise called people to the pilgrimage of this House, repeating and reiterating the summons. Allah’s promise was fulfilled: they came on foot and mounted from the eastern and western ends of the earth.

Next, to encourage the visit further, Allah mentioned its benefits: “so that they may witness benefits for themselves” (Al-Hajj 22:28)—so that, by reaching Allah’s House to perform the rites, they might gain varied religious benefits as well as worldly ones such as trade and profit. This is something everyone can plainly observe.

Every type of religious knowledge and act of worship performed in those blessed precincts, together with the multiplied reward Allah assigns to them, falls under those benefits; and all worldly advantages, beyond counting or enumeration, are likewise included.

Thus Allah proved true to His promise and carried out what He had declared—an enduring sign and proof of His oneness and of the truthfulness of His messengers.