Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/388)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

her garment, then ran with all her strength] until she had crossed the valley. She then came to Marwah, stood upon it and looked, but saw no one. She did this seven times.”

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Allah Most High mentioned standing at ‘Arafah and Muzdalifah, saying:

“When you depart from ‘Arafāt, remember Allah at the Sacred Monument, and remember Him as He has guided you, though before that you were among those astray.” [Al-Baqara: 198]

Allah Most High says: When you depart from ‘Arafāt, heading [towards Minā, remember Allah at the Sacred Monument, and remember Him as He has guided you, though before that you were among those astray. His words] thereafter are:

“Then depart from where the people depart.” [Al-Baqara: 199]

It has been said that this means: “Then I command you to depart from ‘Arafāt, from where the people depart.” Thus, it is a declarative statement. In such statements, “then” may introduce something that precedes what was mentioned first, just as departing from ‘Arafāt precedes coming to the Sacred Monument. There are many similar instances in the Quran. It is also possible that “then” here means “and.”

“The people” in this verse refers to Abraham, the intimate friend of the Most Merciful—may Allah’s blessings and peace be upon him. This is permissible in speech: of someone who is followed as an example and speaks on behalf of his people, one may say, “The people said,” while meaning that person. An example is His saying, Mighty and Majestic:

“Those to whom people said, ‘Indeed, the people have gathered against you.’” [Āl ‘Imrān: 173]

Yet it was only Nu‘aym ibn Mas‘ūd al-Ashja‘ī who said this to them. Abū Sufyān had sent him to frighten the Muslims with their assembled forces.

It has also been said that this verse addresses Quraysh and those descended from Quraysh, who were called the Khums in the pre-Islamic period. In Islam, they were commanded to depart from ‘Arafāt, the place from which everyone else departed. According to this interpretation, “the people” means those other than Quraysh who stood at ‘Arafah. According to the first interpretation, which is more evident, it means Allah’s intimate friend, may Allah bless him and grant him peace.

Allah Most High said:

“When you have completed your rites.” [Al-Baqara: 200]

That is, when you have finished your hajj and slaughtered

درعها، ثم سعت سعي الإنسان المجهود] حتى جاوزت الوادي ثم أتت المروة فقامت عليها ونظرت فلم تر أحدا ففعلت ذلك سبع مرات». فصل وذكر الله تعالى الوقوف بعرفة والمزدلفة فقال: ﴿فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ﴾ [البقرة: ١٩٨] يقول الله تعالى فإذا أفضتم من عرفات منصرفين [إلى منى فاذكروا الله عند المشعر الحرام، واذكروه كما هداكم وإن كنتم من قبله لمن الضالين. وقوله]، بعد ذلك: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ [البقرة: ١٩٩] قيل: المعنى في ذلك ثم آمركم بالإفاضة من عرفات من حيث أفاض الناس فهو خبر. وثم في الخبر يجوز أن يكون الثاني فيها قبل الأول، كما أن الإفاضة قبل المجيء إلى المشعر الحرام، وله نظائر كثيرة من القرآن. ويجوز أن تكون ثم هاهنا بمعنى الواو، وعنى بالناس في هذه الآية إبراهيم خليل الرحمن - صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ -، وهذا جائز في الكلام أن يقال للذي يقتدى به ويكون لسان قومه قال الناس وهم يعنونه. ومنه قوله ﷿: ﴿الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ﴾ [آل عمران: ١٧٣] وإنما قاله لهم نعيم بن مسعود الأشجعي، وكان بعث به أبو سفيان ليخوف المسلمين بجمعهم. وقيل: إن الذي عني بهذه الآية قريش ومن ولدته قريش الذين كانوا يسمون في الجاهلية الخمس، أمروا في الإسلام أن يفيضوا من عرفات، وهي البقعة التي أفاض منها سائر الناس. فالمعنى بالناس على هذا التأويل من سوى قريش ممن وقف بعرفة. والمعنى به على التأويل الأول، وهو أظهر، خليل الله ﷺ. وقال تعالى: ﴿فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ﴾ [البقرة: ٢٠٠] أي إذا فرغتم من حجكم وذبحتم