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سُورَةُ الحَجِّ · 22:26
MedinanRevelation order ١٠٣Juzʾ ١٧Page ٣٣٥

وَإِذْ بَوَّأْنَا لِإِبْرَٰهِيمَ مَكَانَ ٱلْبَيْتِ أَن لَّا تُشْرِكْ بِى شَيْـًۭٔا وَطَهِّرْ بَيْتِىَ لِلطَّآئِفِينَ وَٱلْقَآئِمِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ

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Saheeh International · EN

And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.

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Introduction

This is āyah 26 of Sūrat Al-Hajj (The Pilgrimage), the 103rd sūrah in the traditional order of revelation. It was revealed in the Medinan period and sits within Juzʾ 17. Medinan verses often address community life, law, and the building of society.

This introduction is a starting point — the community and Bilal will enrich it over time.

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Revelation & occasion

Asbāb al-Nuzūl
Period
Medinan
Order revealed
103 of 114
Surah
Al-Hajj (22)
Occasion of revelation · Al-Wahidi

When We built for Abraham the place of the House: “Associate nothing with Me, and make My house pure for those who circumambulate, stand, and bow in prostration.” Ibn ʿAṬāÌ said, “We gave him the success to build the House, We gave him the ability to do so, We helped him with it, and We said to him, 'Associate nothing with Me,' that is, 'Do not have any regard for the House and do not look at the fact that you built it.'” He is saying, “We gave Abraham ability and We gave him means, tools, strength, skill, power, and help so that he could build the house of the Kaabah as We wanted and commanded. Then We said to him, 'Do not look at what you have done and what you have made. Look at Our success- giving and Our help. Do not look at your striving but see Our desire and solicitude.” O chevalier! The servant was given two eyes so that with one eye he would see the attributes of his own soul's blights and with the other eye the gentle attributes of the Real's generosity. With one eye he sees His bounty, with the other eye his own acts. When he sees His bounty, he boasts of it, and when he sees his own acts he shows poverty. When he sees the generosity of the Begin- ningless, he becomes joyful, and when he sees the footsteps of dust's nonexistence, he becomes needful. That distracted man of ʿIrāq [Shiblī], burnt by the fire of separation, used to say, “Would that I were fuel for the furnace and had not heard this tale!” Sometimes he would say, “Where are the proximate angels and residents of the Holy Pali- sades?! Let them spread their carpets before the throne of my good fortune and the chair of my exaltedness!” Sometimes my hands are full of silver, sometimes I'm poor. Sometimes my heart's elated, sometimes wounded. Sometimes I'm behind the people, sometimes ahead- I indeed am the chameleon of the days. And make My house pure. In the tongue of learning, this is the Kaabah, but according to the expla- nation by allusion, the meaning is, “Empty your heart of all things save the remembrance of God.” He is saying, “Occupy your heart totally with My remembrance and do not give any stranger or other access to it, for the heart is the container of the wine of My affection and love.

Commentary

Tafsir

4 works

Hafiz Ibn Kathir

And (remember) when We showed Ibrahim the site of the House (saying): "Associate not anything with Me, and sanctify My House for those who circumambulate it, and those who stand up (for prayer), and those who bow and make prostration (in prayer); (26)And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every Fajj 'Amiq (27) Building of the Ka'bah and the Proclamation of the Hajj This is a rebuke to those among Quraysh who worshipped others than Allah and joined partners with Him in the place which from the outset had been established on the basis of Tawhid and the worship of Allah Alone, with no partner or associate. Allah tells us that He showed Ibrahim the site of the 'Atiq House, i.e., He guided him to it, entrusted it to him and granted him permission to build it. Many scholars take this as evidence to support the…
Provenance

Chains of transmission

Oral — isnād

  1. ~610–632 CERevelation & memorisation

    Received by the Prophet ﷺ and preserved by the ḥuffāẓ (memorisers) among the Companions.

  2. 1st century AHMutawātir transmissionawaiting curation

    Carried by mass-transmission through the generations of qurrāʾ.

  3. TodayLiving chainsawaiting curation

    Continuous ijāzah chains link reciters today back to the Prophet ﷺ.

Verified isnād chains for this āyah will be added by curators.

Written — the manuscript record

  1. ~650 CEʿUthmānic codicesawaiting curation

    The standardised muṣḥaf sent to the great cities (e.g. the Topkapı and Samarqand codices).

  2. 8th–10th c.Early Ḥijāzī & Kūfic foliosawaiting curation

    Surviving leaves in Birmingham, Sanaa, Paris (BnF) and beyond.

  3. Modern printModern printawaiting curation

    The 1924 Cairo edition → today: the standard printed muṣḥaf used worldwide.

A curated chain of manuscript images for this exact āyah — roughly one per century — is coming. Help us source and verify them.

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Provenance

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