Al-Hajj: (67-69) For every nation We have appointed...

Know that when the Almighty presented the mention of His bounties and clarified that He is Kind and Merciful to His servants, even if some of them are ungrateful, He followed it by mentioning the bounties related to what He has obligated them with, saying: {For every nation We have appointed a rite which they used to perform.} (Al-Hajj: 67)

There are several issues concerning this verse:

The conjunction (the waw) is omitted in the phrase {For every nation} because this statement has no direct connection to what preceded it, so the conjunction is naturally dropped.

There are several opinions regarding the meaning of mansak (rite/ordinance):

1. Eid (Festival): Ibn Abbas said it means the festival on which they slaughter sacrifices.
2. Sacrifice (Qurban): Al-Mansak is specific to the slaughtering of animals, according to Mujahid.
3. A Place or Time of Familiarity (Ma'laf): It means a place they are accustomed to, or a specific time for performing acts of obedience.
4. The Sharia and Methodology: This is the view of Ibn Abbas in the narration of 'Ata, and it is the choice of Al-Qaffal. This interpretation is closer to the Almighty's saying: {For every one of you We have made a law and a way} (Al-Ma'idah: 48). Furthermore, al-mansak is derived from al-nusuk, which means worship ('ibadah). If the noun applies to all acts of worship, there is no reason to restrict it.

If one argues: Why don't we restrict it to slaughtering, since al-mansak in common usage only implies slaughtering? Or why not restrict it to the place or time of worship?

The response is:

• Regarding the first point, we do not agree that al-mansak is specifically restricted to slaughtering in common usage. The proof is that all other acts performed during Hajj are described as manasik (rites), and this is why the Prophet (peace be upon him) said: "Take your rites from me."
• Regarding the second point, the phrase {which they used to perform} (hum nasikuh) is more fitting for the act of worship itself than for the time or place.

A group claimed that what is meant by {which they used to perform} refers to those who adhered to a previous law during the time of the Prophet (PBUH), such as the Jews and Christians. However, it is not impossible that it refers to every nation that worshipped, whether the remnants of their practices remain or not, because the phrase {which they used to perform} acts as a description of the nations, even if they are not currently worshipping according to that rite.

As for the Almighty's saying: {So do not let those who do not believe in it cause you to dispute concerning the matter} (Al-Hajj: 67).

It is read as {fala yunāza'unnaka} (do not let them dispute with you), meaning: Be firm in your religion with a steadfastness such that they do not hope to deceive you into abandoning it.

As for the reading {fala yunāzi'unnaka} (do not let them dispute you), there are two opinions:

1. This is the view of Al-Zajjaj: It is a prohibition against you disputing them, similar to saying, "Do not let so-and-so strike you," meaning, "Do not strike him."
2. The meaning is that they must follow you and refrain from opposing you. The matter is now established upon your law, and it supersedes everything else. It is as if the Almighty forbade any remaining remnant of a nation from continuing their previous customs, obligating them instead to turn to following the Messenger (PBUH).

Therefore, He said: {And invite to your Lord} (Al-Hajj: 67). This means: Do not single out one nation for the invitation while excluding others, for they are all your nation. So invite them to your Sharia, {for indeed, you are upon a right guidance} (Al-Hajj: 67).

Guidance (al-hudā) can mean the religion itself, or it can mean the proofs/evidence of the religion, which is the more appropriate meaning here. It is as if He said: Invite them to this religion, for you are upon a clear path in terms of evidence.

For this reason, He said: {And if they argue with you} (Al-Hajj: 68). This means: If they turn away from contemplating these proofs and resort instead to argumentation and clinging to custom, then what is incumbent upon you has been made clear and manifest.

{Say, "Allah knows best what you are doing"} (Al-Hajj: 68). Because after clarifying the proofs, nothing remains except this type of statement, which functions as a warning and a threat concerning the judgment of the Day of Resurrection, which hovers between Paradise and reward for those who accept, and Hellfire and punishment for those who reject and deny.

He said: {Allah will judge between you on the Day of Resurrection concerning that in which you used to differ} (Al-Hajj: 69). Then you will know the truth from falsehood. And Allah knows best.

(Note: The verse numbers in the source text seem to jump from 69 to 7, which corresponds to verses 62-64 in standard numbering, continuing the context.)