means that no sin attaches to one who hastens and departs on the second day on account of his haste; nor to one who delays until he departs on the third day: “there is no sin upon him” for his delay.

It was also said that its meaning is: whoever hastens has availed himself of a concession, so there is no sin upon him for taking that concession; and whoever delays incurs no sin for not taking the concession. It was also said that it means that he returns forgiven, with no sin upon him, whether he hastens or delays, as we have related: “Whoever performs Hajj and does not engage in sexual relations or commit sin returns as on the day his mother bore him.” (1) This was the view of Ali and Ibn Masud.

His saying, exalted is He, “for whoever fears Allah,” means: for whoever is careful not to do anything in his pilgrimage that Allah has forbidden, as He said: “Whoever performs Hajj and does not engage in sexual relations or commit sin.” Ibn Masud said: “Forgiveness of sins has only been granted to one who fears Allah, exalted is He, during his Hajj.” According to al-Kalbi’s report from Ibn Abbas, its meaning is: “for whoever avoids hunting game”; it is not lawful for him to kill game until the Days of Tashriq have passed. (2) Abu al-Aliyah said: “His sin is gone, if he fears Allah throughout the remainder of his life.” [“Fear Allah and know that to Him you will be gathered”: you will be gathered in the Hereafter, and He will recompense you for your deeds.] (3)

“And among the people is he whose speech pleases you in the worldly life, and he calls Allah to witness what is in his heart, while he is the fiercest of adversaries. (204) When he turns away, he strives throughout the land to spread corruption in it and destroy crops and offspring; and Allah does not love corruption. (205) When he is told, ‘Fear Allah,’ pride in sin carries him away. Hell is sufficient for him—what an evil resting place! (206) And among the people is he who gives himself up, seeking the pleasure of Allah; and Allah is Most Kind to His servants. (207)”

His saying, exalted is He, “And among the people is he whose speech pleases you in the worldly life”: al-Kalbi, Muqatil, and Ata said that it was revealed concerning al-Akhnas ibn Shariq al-Thaqafi, an ally of Banu Zuhrah. His name was Ubayy, and he was called al-Akhnas because, on the Day of Badr, he withdrew with three hundred men of Banu Zuhrah from fighting the Messenger of Allah, peace and blessings be upon him. He was a man pleasant in speech and appearance. He would come to the Messenger of Allah, peace and blessings be upon him, sit with him, and profess Islam, saying, “Indeed, I love you,” and swearing by Allah to that effect. Yet he was a hypocrite, so the Messenger of Allah, peace and blessings be upon him, would draw him close in his gathering. Then His saying, exalted is He, was revealed: “And among the people is he whose speech pleases you in the worldly life.” (4)

That is, you find his speech pleasing, and it assumes great importance in your heart. The expression “such-and-such pleases me” is used for approval, whereas “I marvel at such-and-such” is used for dislike and disapproval. “And he calls Allah to witness what is in his heart” means the hypocrite’s saying: “By Allah, I believe in you and love you.” “While he is the fiercest of adversaries” means: intensely quarrelsome. One says, “You quarrel fiercely,” and, when meaning that he has overcome his opponent, one says, “He defeated him in dispute.” Thus, a man is described as fierce in disputation, a woman as fierce in disputation, and a people as fierce disputants. Allah, exalted is He, said: “That you may warn thereby a fiercely disputatious people” (Mary 19:97). Al-Zajjaj said: “It is derived from the two sides of the neck; its interpretation is that, whichever direction he takes—right or left—in the avenues of dispute, he prevails.”