Do you consider the providing of drinking water to the pilgrims and the maintenance of the Sacred Mosque (Masjid al-Haram) as equal to the deeds of those who believe in Allah and the Last Day and strive in the cause of Allah?
Do you consider giving water to pilgrims and tending the Sacred Mosque to be equal to the deeds of those who believe in God and the Last Day and who strive in God’s path? They are not equal in God’s eyes. God does not guide such benighted people. [9:19]
Do you consider the providing of drinking water to the pilgrims and the maintenance of the Sacred Mosque (Masjid al-Haram) as equal to the deeds of those who believe in Allah and the Last Day and strive in the cause of Allah? They are not equal in the sight of Allah. And Allah does not guide the wrongdoing people.
The apparent meaning of this verse implies that it is addressing those who equated the provision of water to the pilgrims and the maintenance of the Sacred Mosque with jihad and migration. It suggests that all of these actions are acts of righteousness. However, it clarifies that they are not equal in the sight of Allah. Allah does not guide the wrongdoing people. The context of this verse is appropriate to the preceding verses, which indicate that the believers are more deserving of the maintenance of the Sacred Mosque than the polytheists. This indicates that the Sacred Mosque is not meant for non-Muslims to engage in specific acts associated with it. This led to the mistaken belief that performing the rituals of the Sacred Mosque is equal to performing the best acts of Islam.
The best explanation of the reason behind the revelation of this verse is what At-Tabari and Al-Wahidi narrated from Nu’man ibn Bashir. He said, ‘I was present at the pulpit of the Messenger of Allah (ﷺ) among a group of his companions. A man among them said, ‘I do not care if I do not perform any deed after embracing Islam except providing water to the pilgrims.’ Another person said, ‘Rather, the maintenance of the Sacred Mosque.’ Yet another person said, ‘Rather, striving in the cause of Allah (jihad) is better than what you have said.’ Umar ibn al-Khattab rebuked them and said, ‘Do not raise your voices in the presence of the pulpit of the Messenger of Allah (ﷺ), especially on the day of Friday. But when I have finished praying the Friday prayer, I will enter upon the Messenger of Allah (ﷺ) and consult him regarding the matter in which you have disagreed.’ He said, ‘So Allah revealed the following verses: “أجَعَلْتُمْ سِقايَةَ الحاجِّ Do you consider the providing of drinking water to the pilgrims…” until “واللَّهُ لا يَهْدِي القَوْمَ الظّالِمِينَ …And Allah does not guide the wrongdoing people.”‘”
It has also been narrated that this misconception spread among some Muslims. It was reported that Al-Abbas intended to stay in Makkah and abandon migration in order to focus on providing water for the pilgrims and visitors. It was also reported that Uthman ibn Talha had a similar intention, to guard the Kaaba. At-Tabari and Al-Wahidi narrated that there was an argument between Al-Abbas and Ali ibn Abi Talib during the Battle of Badr, and Ali criticized Al-Abbas for disbelief and cutting ties of kinship. Al-Abbas then said, ‘Why don’t you mention our virtues? We are the ones who maintain the Mosque of Allah, we veil the Kaaba, and we provide water for the pilgrims.’ So Allah revealed the verse: “Do you consider the providing of drinking water to the pilgrims…” (until the end of the verse).
The interrogative form used in the verse conveys negation or disapproval.
The term ‘ السِّقايَةُ as-siqāyah’ represents a craft or industry, specifically the act of providing water. It refers to the act of providing water from the Zamzam well, and that is why it was added to the duty of the pilgrims.
Similarly, ‘العِمارَةُ al-ʿimārah’ refers to the craft of construction and rebuilding, which involves repairing, guarding, and similar tasks. However, here it means something different from what is mentioned in the verse, ‘ما كانَ لِلْمُشْرِكِينَ أنْ يَعْمُرُوا مَساجِدَ اللَّهِ It is not for the polytheists to maintain the mosques of Allah’ (Quran 9:17) and ‘Indeed, only those who believe in Allah and the Last Day establish prayers in the mosques of Allah’ (Quran 9:18). It was added to the Sacred Mosque because it is a work specifically related to that mosque.
The definition of the term ‘al-hajj’ is a general definition.
In the pre-Islamic era, providing water to the pilgrims and the construction of the Sacred Mosque were among the highest positions of the Quraysh. There were ten prestigious positions, known as ‘al-māthir,’ and the task of providing water belonged to Banu Hashim bin ‘Abd Manaf bin Qusay, but with the advent of Islam, it was assigned to ‘Abbas ibn ‘Abdul Muttalib. As for the construction of the mosque, which is the Sidaanah and known as ‘al-hijabah,’ it belonged to Banu ‘Abd ad-Dar bin Qusay, but with the advent of Islam, it was assigned to Uthman ibn Talha.
They also held eight other positions, which Islam abolished. I have seen these positions listed in the handwriting of my esteemed ancestor, the scholar and minister, and they are as follows: ‘diyāt’ (blood money) and ‘hamālāt’ (carriers of burdens), ‘sifārah’ (diplomacy), ‘rayyah’ (banner), ‘rifādah’ (preparing supplies), ‘mashūrah’ (consultation), ‘aʿinnah’ (protecting the treasures of the gods), ‘qubbah’ (dome), ‘hukūmah’ (government), and ‘ayyisār’ (left side).”
Regarding ‘ad-diyāt’ and ‘al-hamālāt’: ‘Ad-diyāt’ is the plural of ‘diyah,’ which refers to the blood money paid as compensation for unintentional or intentional killing, if it is deemed valid. ‘Al-hamālāt’ is the plural of ‘hamālah,’ which is the fine imposed on a tribe for offenses committed by its members against another tribe. It belonged to Banu Taym bin Murrah bin Ka’b. Murrah was the great-grandfather of Qusay, and with the advent of Islam, it was in the possession of Abu Bakr as-Siddiq.
As for ‘as-sifārah,’ it refers to the act of reconciling between tribes, and the one carrying out this task is called an envoy or ambassador. It belonged to Banu ‘Adi bin Ka’b, who were cousins of Qusay, and with the advent of Islam, it was in the possession of ‘Umar ibn al-Khattab.
Regarding ‘ar-rayyah,’ also known as ‘al-‘uqāb’ (the falcon) because it flies above the army like a falcon, it represents the banner of the Quraysh army. It belonged to Banu Umayyah, and with the advent of Islam, it was in the possession of Abu Sufyan ibn Harb.
As for ‘ar-rifādah,’ it refers to the funds provided by the Quraysh to honor the pilgrims. They would provide food to the pilgrims throughout the season, purchasing items such as dates, food, and raisins (used for making wine). It belonged to Banu Nawfal bin ‘Abd Manaf, and with the advent of Islam, it was in the possession of Al-Harith ibn ‘Amr bin Nawfal. Regarding ‘al-mashūrah,’ it refers to the authority over the House of Consultation (Dar Al-Nadwa). It belonged to Banu Asad bin ‘Abd al-‘Uzza bin Qusay. With the advent of Islam, it was in the possession of Zaid ibn Zama’ah.
As for ‘al-a’inah’ and ‘al-qubbah,’ they are tents set up where the army gathers during preparations. They were called ‘al-a’inah.’ They belonged to Banu Makhzum, who were the cousins of Qusay. With the advent of Islam, they were in the possession of Khalid ibn al-Walid.
Regarding ‘al-hukumah’ and the wealth of the gods (I have not come across its exact nature), I assume it is called ‘al-hukumah’ because the accumulated wealth is obtained from hunting within the sacred precinct or during the state of ihram. It is called the wealth of the gods because it includes items obtained from hunting, bodies of water, and what is offered as gifts to the gods in terms of weapons and provisions. It belonged to Banu Sahm, who were the cousins of Qusay. With the advent of Islam, it was in the possession of Al-Harith ibn Qays ibn Sahm.
As for ‘al-aysār,’ which are the arrows used for division, they belonged to Banu Jumah, who were the cousins of Qusay. With the advent of Islam, it was in the possession of Safwan ibn Umayyah ibn Khalf.
Islam invalidated all of these positions except for ‘as-sidaanah’ and ‘as-siqayah,’ as stated by the Prophet (peace be upon him) in his Farewell Sermon: “Verily, all the practices of Jahiliyyah are beneath my feet except for the water for the pilgrims and the keeping of the Kaaba.
The positions held by Qusay ibn Kilab among the Arabs were five: al-Hijabah, as-Siqayah, ar-Rifadah, an-Nadwah, and al-Liwaa. When Qusay grew older, he appointed his son, Abd ad-Dar, to these positions. However, after Qusay’s death, conflicts arose among his sons, leading to war and subsequent reconciliation. They agreed to give the positions of al-Hijabah, al-Liwaa, and an-Nadwah to the descendants of Abd ad-Dar, and as-Siqayah and ar-Rifadah to the descendants of Abd Manaf. New positions were created for some of the Quraysh who were not from the lineage of Qusay, and the positions reached a total of ten, as mentioned before.
The mention of belief in Allah and the Last Day is not because it is the basis for the redistribution of these positions to them. They did not advocate equality between as-Siqayah or al-Imarah without belief. Rather, the mention of belief is an integration, indicating that jihad is a result of belief and inseparable from it. It is not permissible for a believer to exempt themselves from it due to being occupied with the provision of water for the pilgrims or the maintenance of the Sacred Mosque. The mention of belief in Allah and the Last Day does not imply that those who prioritize the provision of water for the pilgrims and the maintenance of the Sacred Mosque are equal in virtue to those who prioritize belief. They are not true believers, for if they were not believers, they would not have considered their religious positions equivalent to belief. Instead, they would have considered them greater. They merely deceived themselves into thinking that these actions equaled jihad, and being engaged in them served as an excuse to neglect actual jihad or as a religious privilege equivalent to that of the warriors.
The mention of as-Siqayah (providing water for the pilgrims) and al-Imarah (maintenance of the Sacred Mosque) is indicative of the aspect of resemblance. The mention of those who believe and strive in the same context is also in relation to the aspect of resemblance. It indicates that these two actions and those who perform them are not equal to the other two actions and those who perform them. Thus, there is a conflict on both sides of the comparison, meaning that these two actions are not equal to the other two actions, and those who engage in these actions are not equal to those who engage in the other two.
The intended meaning is that you have made providing water for the pilgrims and maintaining the Sacred Mosque equivalent to believing in Allah, the Last Day, and striving in the cause of Allah. You have made providing water for the pilgrims and the maintenance of the mosque equivalent to the believers and the fighters in the cause of Allah. When equality was mentioned in the verse “They are not equal before Allah,” it was attributed to the pronoun referring to the performers of the actions, not the actions themselves. This is because equality is not commonly associated with actions, but rather with the individuals themselves.
The phrase “They are not equal” is used as an introductory phrase to clarify the question being asked regarding the meaning of negation implied in the interrogative statement “Have you made the verse?
The phrase “واللَّهُ لا يَهْدِي القَوْمَ الظّالِمِينَ” (And Allah does not guide the wrongdoing people) is a clarification following the phrase “أجَعَلْتُمْ سِقايَةَ الحاجِّ” (Have you made the providing of water for the pilgrims) and its position here is subtle if the Surah was revealed after the Battle of Tabuk. This verse was revealed along with the Surah and was not revealed before it, based on the narration of Nu’man ibn Bashir regarding the reason for its revelation. At that time, there was no one who considered the providing of water for the pilgrims and the construction of the Kaaba equivalent to faith and jihad until it was responded to with evidence indicating their lack of guidance.
Previously, there was a narration attributed to Umar ibn al-Khattab regarding the reason for its revelation, which further supports its subtle position.
In my opinion, the purpose of this verse is to emphasize the importance of faith, indicating that it is a guide to goodness and leads to it. Those who believed were guided by their faith to the virtue of jihad, while those who disbelieved did not benefit from their involvement in providing water for the pilgrims and maintaining the sanctity of the Kaaba. Thus, Allah did not guide them towards goodness. This serves as evidence that faith is the foundation and its branches are the best of deeds, while other noble actions are of secondary importance because they are not part of the branches of faith. However, both qualities are beneficial only when accompanied by faith, especially jihad.
The verse also implies that if it were not for jihad, the people involved in providing water for the pilgrims and maintaining the sanctity of the Kaaba would not have been believers. This is evident from the fact that Abbas ibn Abd al-Muttalib, who was the provider of water for the pilgrims, and Uthman ibn Talha, who was responsible for the Kaaba, believed after the conquest of Mecca and the army of conquest. Therefore, the verse indicates that if it were not for jihad, they would not have embraced faith.
As for what Tabari and Wahidi narrated from Ibn Abbas that this verse was revealed on the day of Badr due to the dispute between Ali ibn Abi Talib and Abbas, the placement of the phrase “واللَّهُ لا يَهْدِي القَوْمَ الظّالِمِينَ” (And Allah does not guide the wrongdoing people) is clear. It means that it does not guide the polytheists who provide water for the pilgrims and maintain the sanctity of the Kaaba because that is ineffective when associated with polytheism. Therefore, it becomes apparent that their assumption of equality between those actions and jihad, and their argument about it, is a flawed perspective. It is incorrect to equate what is followed with what is sought, or what is derived from the origin with what is derived from the branch. If providing water for the pilgrims and maintaining the sanctity of the Kaaba were equal to jihad, their participants would have been guided to the victory of faith, just as the mujahideen were guided to it. However, observation indicates the opposite, as the mujahideen were guided while the participants in providing water and maintaining the Kaaba were not. Thus, guidance is used metaphorically to refer to guidance towards what is sought, and in this context, it specifically means what one seeks when performing an act that draws them closer.
The term ‘guidance’ has been widely used metaphorically to mean directing towards the desired goal. According to this metaphorical usage, it refers to a specific desired goal, which is sought by someone who performs an action to draw closer to Allah, as implied by mentioning the provision of water for pilgrims and the construction of the mosque in this context.
By negating the term ‘guidance,’ the purpose of the action is also negated.
The meaning is that Allah does not accept the actions of the polytheists.
It is attributed to Ibn Wardan that he narrated from Abu Ja’far that he recited: ‘The providers of water for pilgrims,’ with a dammah on the seen, indicating the plural of the one who provides water. And he recited ‘and the performing of ‘Umrah’ with an open ‘ayn’ and without an ‘alif,’ and with a fathah on the ra’, indicating the plural of ‘amir.’ There is a difference of opinion regarding this narration from Ibn Wardan.
Tafseer Ibn Al-Ashoor