Hadith No: 1
Ibn Hajar al-Asqalani - Fath al-Bari Sharh Sahih al-Bukhari - Introduction - Section on Chapter 2
Volume: (1) - Page Number: (121)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... And it is said that (al-rijs): (the impure) can also mean (al-rijs) in the sense of sin and in the sense of disbelief, as His statement: {to purify you from all impurity (al-Ahzab 33:33)} {And it increased them in impurity (al-Tawbah 9:125)} may also imply meaning of punishment.

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Reference: Fath al-Baari fi Sharh Saheeh al-Bukhari Book 1

Hadith No: 2
Al-Shawkani - Tafsir Fath al-Qadeer - Interpretation of Surah Al-An'am (6): 125 - Interpretation of His Statement, exalted be He:
{So whoever Allah intends to guide, He expands his breast to [accept] Islam; and whoever He intends to misguide, He makes his breast tight and constricted}
Volume: (1) - Page Number: (447)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... and (al-rajis) in language means foulness, and it is said to be punishment, and it is also said to be the devil whom Allah appoints over them, and it is further said to be that which is without goodness. The first meaning is the most well-known in the Arabic language and is metaphorically used for what befalls them in terms of punishment, and it applies to all the mentioned meanings.

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Reference: Fath al-Qadeer Book 1

Hadith No: 3
Al-Shawkani - Tafsir Fath al-Qadeer - Interpretation of Surah Yunus (10): 93 - Interpretation of His Statement, exalted be He:
{And We had certainly settled the Children of Israel in a good settlement and provided them with good things; and they did not differ until knowledge came to them.}
Volume: (1) - Page Number: (643)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... {And He will place the defilement upon those who do not understand. (Yunus 10:100)} Meaning, punishment, disbelief, or abandonment, which is a cause of punishment.
- .... Ibn Jurair and Ibn Abi Hatim reported from Ibn Abbas regarding His statement: {And He will place the defilement (Yunus 10:100)} He said:wrath.
- .... Abu Shaykh narrated from Qatadah who said: (defilement)refers to Satan, and (defilement)refers to punishment.

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Reference: Fath al-Qadeer Book 1

Hadith No: 4
Al-Shawkani - Tafsir Fath al-Qadeer - Interpretation of Surah Al-Hajj (22): 30 - Explanation of His statement, Mighty and Majestic be He:
{That is [so]. And whoever honors the sacred rites of Allah - indeed, it is from the piety of hearts.}
Volume: (1) - Page Number: (963)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... And He called them (an abomination) because they are the cause of (abomination) which is punishment, and it is said: He made them, Glorified be He, an abomination by decree, and (abomination) is impurity, and impurity is not an intrinsic characteristic of them; rather, it is a legal description that cannot be removed except by faith, just as physical impurity cannot be removed except by water.

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Reference: Fath al-Qadeer Book 1

Hadith No: 5
Al-Shawkani - Tafsir Fath al-Qadeer - Tafsir of Surah Al-Ahzab (33): 28 - Interpretation of His statement, Mighty and Majestic be He:
{O Prophet, say to your wives, "If you desire the worldly life and its adornment, then come, I will provide for you and set you free"}
Volume: (1) - Page Number: (1167)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... {To purify you, O people of the Prophet's household, from sin (Al-Ahzab 33:33)} and what is meant by (sin) is wrongdoing and transgression, which are both associated with disgrace, arising from neglecting what Allah has commanded and doing what He has forbidden. This includes everything that does not please Allah.
- .... {and to purify you with a thorough purification (Al-Ahzab 33:33)} that is, to cleanse you from impurities and filth with complete purification. The use of (sin) as a term for disobedience and the reference to it with purification is a powerful deterrent from it and a severe warning to those who commit it.

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Reference: Fath al-Qadeer Book 1

Hadith No: 6
Ibn Manzur - Lisaan al-Arab - Letter Raa - Rajaz
Volume: (6) - Page Number: (104)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... And al-rajz: filth like (al-ruj's), and (al-rajz): punishment, and (al-rajz): worship of idols, and it is said: it is الشرك (shirk). Whatever its interpretation, it means that whoever worships others besides Allah, the Exalted, is in doubt about his matter and in turmoil regarding his belief.

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Reference: Lisaan al Arab Book 6

Hadith No: 7
Ibn Mandhur - Lisān al-‘Arab - Letter Rā' - Rijs
Volume: (6) - Page Number: (106)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... Rijs: (Al-Rijs): impurity, and it is said: a filthy thing. The rijs of something may become rijāsa, and it is indeed a rijs that is marjūs, and every impurity is rijs.
- .... Ibn Durayd said: And I think they have attained (rijs) najas which are rijāsa and najasa.
- .... And in the hadith: I seek refuge with You from (al-rijs) najas (al-rijs): impurity, and it may be expressed in relation to the forbidden, an evil act, punishment, curse, and disbelief.
- .... From this is the hadith: He forbade using dung for istinja and said: It is rijs: meaning disgusting, and (al-rijs): punishment like rājiz.
- .... Tuhfah: As for (al-rajz), it is punishment and an action that leads to punishment, (al-rijs) in the Quran: punishment like rājiz.
- .... It came in the dua of the Witr prayer: And send upon them Your rijs and Your punishment. Abu Mansur said: (Al-rijs) here means (al-rajz), which is punishment, the zāy was turned into a sīn as is said al-asad and al-uzd.
- .... Al-Farrā' said regarding His statement, the Mighty and Majestic: {And He will place rijs upon those who do not understand} (Yunus 10:100) that it is punishment and wrath, and it is comparable to His statement about rājz. He said: And perhaps these are two languages.
- .... Ibn al-Kalbi said regarding His statement, the Exalted: {Indeed, it is a rijs} (Al-An'am 6:145) (al-rijs) is a place of mourning. Mujahid said: {Likewise, Allah will make rijs} (Al-An'am 6:125) he said: What has no good in it.
- .... Abu Ja'far said: {Allah only wishes to remove rijs from you, O People of the Prophet's House, and to purify you with a thorough purification} (Al-Ahzab 33:33) the man said: doubt.
- .... Ibn al-A'rabi: A group of rijsun najisun meaning disbelievers passed by us.
- .... Al-Zajjaj said: (Al-rijs) in language is a name for anything considered filthy in action, so Allah, the Exalted, greatly condemned these things and named them rijs.
- .... And it is said: The man's rijs is rijs and rijs may perform rijs if he does a shameful act.
- .... So, (al-rijs) is an act that is disgraceful to mention and is elevated in its disgrace.
- .... Ibn al-Kalbi said: {Rijs from the work of Shaytan} (Al-Ma'idah 5:90) meaning a sinful act.

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Reference: Lisaan al Arab Book 6

Hadith No: 8
Al-Qurtubi - Tafsir al-Qurtubi - al-Jami' li-Ahkam al-Quran - Surah al-Baqarah (Chapter 2): 59
His statement, Mighty and Majestic be He: {So those who wronged changed it to a statement other than that which had been said to them.}
Volume: (1) - Page Number: (390)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... and (al-Rajz): the punishment (with a ز - zaay) and (with a س - siin): filth and uncleanness, as in the statement of the Almighty: {So it increased them in filth to their filth (Surah at-Tawbah 9:125)} meaning, a stench added to their stench. Al-Kisai said: And Al-Farra' said: (al-Rajz) is: (al-Rajis).

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Reference: Tafseer al-Qurtubbi Book 1

Hadith No: 9
Al-Qurtubi - Tafsir al-Qurtubi - al-Jami' li-Ahkami al-Quran - Surah al-An'am (6): 125
His statement, exalted be He: {So whoever Allah wills to guide, He will open his heart to Islam.}
Volume: (7) - Page Number: (75)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... And the original meaning of (al-Rajis) in the language is decay, Ibn Zayd said: it is punishment, and Ibn Abbas said: (al-Rajis) is Satan, meaning He will empower him over them. Mujahid said: (al-Rajis) is that which has no good in it. Likewise, (al-Rajis) for the people of language is decay.

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Reference: Tafseer al-Qurtubbi Book 7

Hadith No: 10
Al-Qurtubi - Tafsir al-Qurtubi - Al-Jami' li Ahkam al-Quran - Surah Yunus (10): 100
His statement, Exalted is He: {And it was not for any soul to believe except by the permission of Allah}
Volume: (8) - Page Number: (292)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... and (ar-rajis): the punishment, with both a pronounced and unpronounced 'r' being acceptable languages ....

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Reference: Tafseer al-Qurtubbi Book 8

Hadith No: 11
Al-Qurtubi - Tafsir al-Qurtubi - al-Jami' li-Ahkam al-Quran - Surah Al-Hajj (22): 30
His statement, Mighty and Majestic be He: {That is [so], and whoever honors the sacred rites of Allah - for him it is best before his Lord.}
Volume: (12) - Page Number: (54)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... His statement, Mighty and Majestic be He: {So avoid the uncleanliness of idols} (Al-Hajj 22:30) (uncleness): a filthy thing.

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Reference: Tafseer al-Qurtubbi Book 12

Hadith No: 12
Ibn Kathir - Tafsir Ibn Kathir - Tafsir al-Quran al-Azim - Interpretation of Surah Al-An'am (Chapter 6): 125
Interpretation of His statement, exalted be He: {So whoever Allah wills to guide, He expands his breast to Islam}
Volume: (3) - Page Number: (337)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... Ibn Abbas said: (regret) is the devil, and Mujahid said: (regret) is everything that has no good in it, and Abd al-Rahman ibn Zayd ibn Aslam said: (regret) is punishment.

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Reference: Tafseer al-Quran al-Azeem Book 3

Hadith No: 13
Ibn Kathir - Tafsir Ibn Kathir - Tafsir al-Quran al-Azim - Commentary on Surah Yunus (10): 99
Interpretation of His Statement, exalted be He: {And if your Lord had willed, those on earth would have believed, all of them entirely.}
Volume: (3) - Page Number: (449)
- .... And for this reason, he said: {And it is not for any soul to believe except by the permission of Allah. And He will place a (Jonah 10:100) defilement upon the confused and misguided.}

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Reference: Tafseer al-Quran al-Azeem Book 3

Hadith No: 14
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan 'an Ta'wil Ayae al-Quran - Surah Al-Baqarah: 10
Volume: (1) - Page Number: (291)
- Yunus narrated to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said regarding Allah's statement: {In their hearts is a disease, and Allah will increase their disease} (Al-Baqarah 2:10): He said, "Allah increased them in abhorrence," and he recited Allah, the Almighty's words: {So those who have believed, it will increase them in faith, and they will rejoice. But those who have disbelieved, their faith will increase them in nothing but deception} (Surah At-Tawbah 9:124-125). He said, "Worse to their evil and deception to their misguidance."

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Reference: Tafseer al-Tabari Book 1

Hadith No: 15
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan 'an Ta'wil Ayae al-Quran - Surah al-An'am (Chapter 6): 125
Volume: (9) - Page Number: (551)
- Mention of those who said this narrated to me: Muhammad ibn Amr said: Abu Asim narrated to us from Isa, from Ibn Abi Najih, from Mujahid, who said: “(Rijs) refers to that which has no goodness in it.”

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Reference: Tafseer al-Tabari Book 9

Hadith No: 16
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan 'an Ta'wil Ayae al-Quran - Surah al-An'am (6): 125
Volume: (9) - Page Number: (551)
- Al-Muthanna narrated to me, saying: Abu Hudhayfah narrated to us, saying: Shubl narrated to us, from Ibn Abi Najih, from Mujahid: {And He places impurity upon those who do not understand} (Yunus 10:100) He said, "what has no good in it." Others said, "(impurity)" is the punishment.

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Reference: Tafseer al-Tabari Book 9

Hadith No: 17
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan 'an Ta'wil Ayae al-Quran - Surah al-An'am (6): 125
Volume: (9) - Page Number: (552)
- Mention of those who said this: Yunus narrated to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said: {Thus Allah seals the hearts of those who do not believe (al-An'am 6:125)} He said, (the seal): the punishment of Allah, and others said, (the seal): the devil.

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Reference: Tafseer al-Tabari Book 9

Hadith No: 18
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan 'an Ta'wil Ayae al-Quran - Surah al-An'am (6): 125
Volume: (9) - Page Number: (552)
- Mention of those who said this is narrated to me: Al-Muthanna said: Abdullah ibn Salih narrated to us, saying: Mu'awiya ibn Salih narrated to me, from Ali ibn Abi Talha, from Ibn Abbas, regarding his statement: (the abomination), he said: the devil. And some of the people of knowledge of the Arabic languages from the Kufans would say that "abomination" and "filth" are two dialects, and it is reported that the Arabs say: "What was an abomination" and "He has certainly become an abomination" (رجسا) and "filth" (نجسا) can both be used. And some grammarians from the Basrans would say: (the abomination) and (torment) are the same, and they are both punishment. The correct understanding of this, in my opinion, is what Ibn Abbas said, and those who say that (the abomination) and (filth) are one, based on the report that was narrated.

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Reference: Tafseer al-Tabari Book 9

Hadith No: 19
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan 'an Ta'wil Ayae al-Quran - Surah al-An'am: 125
Volume: (9) - Page Number: (552)
- About the Messenger of Allah (peace be upon him and his holy progeny), it was narrated that he used to say: When he entered the restroom: "O Allah, I seek refuge in You from the vile, the filthy, the evil, the malevolent, the accursed devil, May Allah curse him." Abd al-Rahman ibn al-Bakhtari al-Taghlibi narrated to me that he said: Abd al-Rahman ibn Muhammad al-Muharibi narrated to us from Isma'il ibn Muslim, from al-Hasan and Qatadah, from Anas, from the Prophet (peace be upon him and his holy progeny). This narration clarifies that (vile) refers to the filthy, impure state that holds no goodness and that it is a characteristic of the devil.

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Reference: Tafseer al-Tabari Book 9

Hadith No: 20
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan 'an Ta'wil Ayae al-Quran - Surah al-An'am (Chapter 6): 145
Volume: (9) - Page Number: (635)
[The text is lengthy, so only the relevant excerpt is provided here]
- Al-Muthanna narrated to me, saying: Suwayd narrated to us, saying: Ibn Mubarak narrated to us, from Yahya ibn Sa'id, who said: Al-Qasim ibn Muhammad narrated to me from Aisha, who said, mentioning this verse: "or blood poured forth" (6:145), I said, "And the pot could be seen in its water with a yellowish tint," "and we have already explained the meaning of (rijs) in the previous part of our book, and that it is something impure and foul, or anything through which one disobeys Allah, with its signs." Therefore, it was unnecessary to repeat it in this context, and the same applies to the meaning of فساد (fasc) ....

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Reference: Tafseer al-Tabari Book 9

Hadith No: 21
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan 'an Ta'wil Ayae al-Quran - Surah At-Tawbah (9): 125
Volume: (12) - Page Number: (90)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... Allah, may He be exalted, says: {And as for those in whose hearts is a disease (At-Tawbah 9:125)} [meaning] hypocrisy and doubt in the religion of Allah. For the surah that was revealed: {it only increased them in filth, to their filth (At-Tawbah 9:125)} was because they doubted that it was from Allah, so they did not believe in it or accept it as true. This was an increase in doubt, a new development in Allah's revelation, that required them to believe in it. Instead, they became further troubled by it, and this was an additional stench from their actions, analogous to what had previously occurred with them—similar to the foulness and hypocrisy. And that is the meaning of His statement: {and they died (At-Tawbah 9:125)}—meaning these hypocrites—that they perished while being ungrateful, that is, they were ungrateful to Allah and His signs.

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Reference: Tafseer al-Tabari Book 12

Hadith No: 22
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan 'an Ta'wil Ayae al-Quran - Surah Yunus (10): 100
Volume: (12) - Page Number: (300)
- Al-Muthanna narrated to me, saying: Suwayd narrated to us, saying: Ibn Mubarak informed us, from Sufyan, regarding His statement: {And it was not for any soul to believe except by the permission of Allah} (Yunus 10:100), who said: By the decree of Allah. And as for His statement: {And He will place filth upon those who do not understand} (Yunus 10:100), he says, may He be exalted and mentioned: Indeed, Allah guides whom He wills of His creation to believe in you, O Muhammad, and grants him permission to believe in you, so he believes in you, follows you, and acknowledges what you have brought from your Lord. {And He will place filth} which is punishment and the anger of Allah, {upon those who do not understand} meaning those who do not comprehend Allah's arguments, admonitions, and signs, with which He, exalted be His majesty, has shown the prophethood of Muhammad (peace be upon him and his holy progeny) and the truth of what he called them to: the oneness of Allah and the rejection of partners and idols.

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Reference: Tafseer al-Tabari Book 12

Hadith No: 23
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan عن تأويل آي القرآن - Surah Al-Ahzab (33): 33
Volume: (19) - Page Number: (100)
The text is lengthy, so only the relevant excerpt is provided here
- And His statement: {And establish prayer and give zakah} (Al-Ahzab 33:33) means: And establish the obligatory prayers and give the obligatory zakah on your wealth {and obey Allah and His Messenger} (Al-Ahzab 33:33) in what He commands and prohibits you: {Allah only intends to remove the impurity from you, O People of the Prophet's House, and to purify you with a thorough purification} (Al-Ahzab 33:33) means, Allah only intends to remove from you all evil and immorality, O People of Muhammad's House, and to purify you from the filth that is present among the people who disobey Allah, with a complete purification. And concerning this, the people of interpretation have said similarly.

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Reference: Tafseer al-Tabari Book 19

Hadith No: 24
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan 'an Ta'wil Ayae al-Quran - Surah Al-Ahzab (33): 33
Volume: (19) - Page Number: (101)
- Mention of those who said this: Bishr said: Yazid narrated to us, from Sa'id, from Qatadah, regarding his statement: {Indeed, Allah only intends to remove from you the impurity, O People of the Prophet's House, and to purify you with a thorough purification} (Al-Ahzab 33:33) "They are the People of the House whom Allah has purified from evil and chosen with mercy from Him."

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Reference: Tafseer al-Tabari Book 19

Hadith No: 25
Al-Tabari - Tafsir al-Tabari - Jami' al-Bayan 'an Ta'wil Ayae al-Quran - Surah Al-Ahzab (33): 33
Volume: (19) - Page Number: (101)
- Yunus said: Ibn Wahb narrated to us, who said: Ibn Zayd commented on His statement: {Indeed, Allah only desires to remove the impurity from you, O أهل البيت (People of the Prophet's House), and to purify you with a thorough purification} (Al-Ahzab 33:33), saying: (The impurity) here refers to the devil and other forms of (impurity): (like) shirk (polytheism). The people of interpretation differed regarding who was meant by His mention of the "People of the Prophet's House." Some said he referred to the Messenger of Allah (peace be upon him and his holy progeny), Ali, Fatimah, Hasan, and Husayn, may Allah be pleased with them all.

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Reference: Tafseer al-Tabari Book 19

Hadith No: 26
Al-Suyuti - al-Durr al-Manthur fi al-Tafsir bil-Ma'thur - Surah al-An'am (6): 125
Volume: (3) - Page Number: (356)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... And Abd ibn Humayd, Ibn Abi Shaybah, Ibn Mundhir, Ibn Abi Hatim, and Abu Shaykh narrated from Mujahid regarding His statement: {Thus Allah causes to remain in error whoever He wills} (Surah al-An'am 6:125) that he said: "(al-Rijس) means anything that has no good in it."

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Reference: Al-Durr al-Manthoor fi Tafseer al-Mathoor Book 3

Hadith No: 27
Al-Suyuti - al-Durr al-Manthur fi al-Tafsir bil-Ma'thur - Surah al-A'raf (7): 64
Volume: (3) - Page Number: (486)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... And al-Tustari narrated from Ibn Abbas that Nafig ibn al-Azraq said to him: "Tell me about His statement, 'a disgrace and a wrath.'" He said, "(disgrace) is the curse, and wrath is the punishment." He asked, "Do the Arabs recognize this?" He replied, "Yes. Did you not hear the poet saying:
‘If there was a tradition in Najd that encompassed, *
and its disgrace and punishment were upon them’"?

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Reference: Al-Durr al-Manthoor fi Tafseer al-Mathoor Book 3

Hadith No: 28
Al-Suyuti - al-Durr al-Manthur fi al-Tafsir bil-Ma'thur - Yunus (Jonah): 107
Volume: (4) - Page Number: (394)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... Ibn Jarir and Ibn Abi Hatim narrated from Ibn Abbas (may Allah be pleased with him) regarding his statement: {and He will make the impure (Yunus 10:100)} who said: this refers to wrath.
- .... Abu Shaykh narrated from Qatadah regarding the statement: {and He will make the impure (Yunus 10:100)} who said: (the impure) is the devil, and (the impure) is also punishment.

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Reference: Al-Durr al-Manthoor fi Tafseer al-Mathoor Book 4

Hadith No: 29
Ibn Abi Hatim - Tafsir al-Quran al-Azim - Surah At-Tawbah (9): 125
His statement, Almighty Allah said: (So it increased them in wickedness upon their wickedness, and they died while they were disbelievers.)
Volume: (6) - Page Number: (1915)
10147 - Abdullah bin Sulayman narrated to us, al-Husayn bin Ali narrated to us, Amir bin al-Furat narrated to us, from Asbat, from al-Suddi, regarding his statement: {So it increased them in wickedness upon their wickedness (At-Tawbah 9:125)} he says: "It was a complaint to their doubt."

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Reference: Tafseer al-Quran al-Azeem Book 6

Hadith No: 30
Ibn al-Athir - Usd al-Ghabah fi Ma'rifat al-Sahabah
Chapter on the letter "Ha" - Chapter on the letters "Ha" and "Sa" - 1173: Al-Husayn ibn Ali (peace be upon him)
Volume: (1) - Page Number: (498)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... And al-Awza'i narrated from Shaddad ibn Abdullah, who said: I heard Wa'tila ibn al-Asq threw stones at him. He had a man's head brought to him, which was the head of al-Husayn, and a man from the people of Sham cursed him and cursed his father. Wa'tila stood up and said: "By Allah, I will continue to love Ali, Hasan, Husayn, and Fatimah after hearing what the Messenger of Allah (peace be upon him and his holy progeny) said about them." He continued, "You could see me one day when I came to the Prophet (peace be upon him and his holy progeny) in the house of Umm Salamah. Al-Hasan came and he seated him on his right thigh and kissed him. Then al-Husayn came and he seated him on his left thigh and kissed him. Then Fatimah came and he seated her between his hands. Then he called for Ali and said: {Allah only wishes to remove the impurity from you, O People of the Prophet's House, and to make you pure and spotless} (Surah Al-Ahzab 33:33)." I said to Wa'tila, "What is (the impurity)?" He said, "Doubt in Allah, the Exalted and Almighty."....

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Reference: Osad al-Ghabah fi Ma'refah al-Shahabah Book 1

Hadith No: 31
Al-Nawawi - al-Majmu' Sharh al-Muhadhdhab
Completion by Muhammad Najib al-Mu'ti'i - Book of Hudud - Chapter on the Punishment for Alcohol
Volume: (20) - Page Number: (117/118)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... And (al-Rijss) refers to the filthy and foul, and from it is His statement, Almighty and Majestic be He: {Allah only intends to remove al-Rijss from you, O people of the Prophet's household, and to purify you with a thorough purification} (Surah Al-Ahzab 33:33). This means the wicked, detestable deed, and it is said to refer to doubt. And (al-Rijss) can also mean punishment, and the idols are called al-Rijss because they are a cause of (al-Rijss), which is punishment.

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Reference: Al-Majmu' Sharh al-Mohaddhab Book 20

Hadith No: 32
Al-Suyuti - Hashiyat al-Suyuti on Sunan al-Nasa'i - Book of Purification
Volume: (1) - Page Number: (56)
[The text is lengthy, so only the relevant excerpt is provided here]
69 - "They both prohibit you from the meat of donkeys, for it is impure." He said in al-Nihayah, “(impure) refers to filth, and it may also be used to denote what is unlawful, an immoral act, punishment, curse, or disbelief.”

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Reference: Haashiyah Suyooti 'alaa Sunan Nisaai Book 1

Hadith No: 33
Al-Mubarakfuri - Tafsir al-Ahwadhi bi sharh Jami' at-Tirmidhi
Chapters on the Interpretation of the Quran - Chapter on Surah al-Ahzab
Volume: (9) - Page Number: (48)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... His statement: {Indeed, Allah only wishes to remove the impurity (al-rijs) from you, O People of the Prophet's House, and to purify you with a thorough purification} (Surah al-Ahzab 33:33) It is said that this refers to doubt, some say punishment, and others say sin.
- .... Al-Azhari said (al-rijs): a term for anything considered impure in action.

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Reference: Tuhfat al'Uhwdhi biSharh Jame al-Tarmidhi Book 9

Hadith No: 34
Al-Jassas - Ahkam al-Quran - Surah al-Ma'idah - Chapter on Hunting for the Muhrim
Volume: (2) - Page Number: (583)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... As for His statement: {Rijsin min 'amal al-shaytan (al-Ma'idah 5:90)} (rijs) is that which must be avoided, whether due to its impurity or because of the ugliness of what is done to His servants or out of reverence, for it is said that (rijs) is impure, and in this context, (rijs) is meant to refer to the impure.
- .... And it has been said regarding al-Rajz that it refers to punishment, as in His statement, exalted be He: {If You remove the Rajz from us (al-A'raf 7:134)} meaning punishment.

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Reference: Ahkam al Quran Book 2

Hadith No: 35
Al-Thaalibi - Tafseer al-Thaalibi
Al-Jawaher al-Hasan fi Tafseer al-Quran - Tafseer of Surah al-Ma'idah - Verses: 90 > 92
Volume: (2) - Page Number: (419)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... Al-Thaalibi said: And in the meaning of the azlam (divining arrows) is: (rajz) with birds and taking omens from books and similar practices that people perform. And He, Almighty, informed that these things are a defilement. Ibn Abbas said regarding this verse: (defilement): anger. Ibn Zayd said: (defilement): evil.

- .... Al-Thaalibi said: (Defilement): everything detestable and reprehensible, and it may be said that both punishment and rajz: punishment and nothing else, and rukhs: excrement and nothing else. Defilement can refer to both matters.

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Reference: Tafseer al Thalabi Book 2

Hadith No: 36
Al-Thaalibi - Tafsir al-Thaalibi
Al-Jawaher al-Hansan fi Tafsir al-Quran - Tafsir of Surah al-An'am
Volume: (2) - Page Number: (516)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... The scholars of language said: (Al-Rajis) can mean both punishment and that which is impure.

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Reference: Tafseer al Thalabi Book 2

Hadith No: 37
Al-Thi'alabi - Tafsir al-Thi'alabi
Al-Jawaher al-Hisan fi Tafsir al-Quran - Interpretation of Surah Al-A'raf
Volume: (3) - Page Number: (47)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... verse: He informed them that the decree had been fulfilled and that they were now subject to vile punishment, which is wrath and torment.

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Reference: Tafseer al Thalabi Book 3

Hadith No: 38
Ibn Hazm - al-Ihkam fi Usul al-Ahkam
Chapter Thirty-Eight: On the Invalidity of Qiyas in Religious Rulings
Volume: (7) - Page Number: (94)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... It is necessarily established that it refers back to (filth) and the works of Satan, so all filth was prohibited, and the works of Satan were prohibited, commanded to be avoided. Therefore, everything that was filth could be avoided. And the pig is filth, so everything related to it is prohibited, commanded to be avoided. Likewise, wine, gambling, stone altars, and divining arrows, and every filth, are so by the mentioned text. And with Allah, the Exalted, is success.

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Reference: Al'iihkam Fi 'Usul Al'ahkam Book 7

Hadith No: 39
Al-Zubaidi - Taj al-Arous min Jawahir al-Qamus
Volume: (15) - Page Number: (148/149)
[The text is lengthy, so only the relevant excerpt is provided here]
- (Rijz): with both a kasra (˘) and a damma (˙) meaning filth, similar to (rags) and (rijz) worship of idols, and it is this that explains His saying, exalted be He: {And avoid the filth (Rijz); evict (Surah al-Muddaththir 74:5)}. And it is said to be an action that leads to punishment. The original meaning of rijz in the language is disturbance and the succession of movements. Abu Ishaq said in interpreting His statement, exalted be He: {If You remove the filth (rijz) from us (Surah al-A'raf 7:134)}: He said it is the punishment that is tremulous due to its severity. It has a severe and successive tremor, and it is said that (rijz) in His statement, exalted be He: {And avoid the filth (rijz); evict (Surah al-Muddaththir 74:5)} is polytheism....

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Reference: Taaj al Uroos min Jawahar al Qamus Book 15

Hadith No: 40
Al-Zubaydi - Taj al-Arous min Jawahir al-Qamus - R J S
Volume: (16) - Page Number: (114 > 117)
[The text is lengthy, so only the relevant excerpt is provided here]
- R J S: .... and (al-rajis) with a kashrah means something filthy or a dirty thing.
- Al-Farra' said: If they begin with al-rajis and then follow it with al-najas, they will break the jim. If they start with al-najas and do not mention al-rajis with it, they will open the jim and nun.
- Ibn al-Kalbi said regarding the Almighty's statement: {Then it is indeed a rajis or a fiisq} (Al-An'am 6:145), and also in the statement: {Rajis from the work of Satan} (Al-Ma'idah 5:90), he said: (al-rajis) is a sin.
- Al-Zajjaj said: (Al-rajis) is everything deemed detestable in action. Allah, the Exalted, went to great lengths in condemning these things by naming them rajis. (Al-rajis) is punishment and an action leading to punishment.
- In al-Tahdhib, it is stated that (al-rajz) is punishment and an action that leads to punishment, while al-rajis is punishment, just like al-rajz, where the za was converted to a sin, as in the case of al-asad and al-Azd.
- Abu Ja'far said regarding the Almighty's statement: {Indeed, Allah only wishes to remove the rajis from you, O People of the Prophet's House, and to purify you with a thorough purification} (Al-Ahzab 33:33), meaning doubt.
- Al-Farra' said regarding the statement: {and He will place al-rajis upon those who do not understand} (Yunus 10:100), that it is punishment and anger, and it is similar to the statement of (al-rajz). He said there might be two dialects, and rajis is like farah and karam. Rajis and rajasa are like kiramah, an action performed poorly.
- It can also be used to refer to the forbidden, the curse, and disbelief.
- Mujahid said: (Al-rajis) is something that has no good in it, and this explains the statement: {Thus, Allah will make al-rajis} (Al-An'am 6:125).
- Ibn al-A'arabi said: A group of filthy, unclean beings passed by us, meaning disbelievers.

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Reference: Taaj al Uroos min Jawahar al Qamus Book 16

Hadith No: 41
Al-Nahhas - Ma'ani al-Qur'an - Tafsir of Surah al-An'am
Volume: (2) - Page Number: (488)
[The text is lengthy, so only the relevant excerpt is provided here]
153 - Then He, Glorified and Exalted, said: {Similarly, Allah places wickedness upon those who do not believe} (Surah al-An'am 6:125). Mujahid said: (Wickedness) is that which holds no good. Likewise, (wickedness) in the view of the people of language is filth.

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Reference: Ma'ani Al Quran Al Kareem Book 2

Hadith No: 42
Al-Nahhas - Ma'ani al-Qur'an - Tafsir of Surah Yunus
Volume: (3) - Page Number: (320)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... And from Ibn Abbas regarding { وَيَجْعَلُ الرِّجْسَ (Yunus 10:100) } he said:sorrow.

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Reference: Ma'ani Al Quran Al Kareem Book 3

Hadith No: 43
Ibn al-Jawzi - Zād al-Masīr fi Ilm al-Tafsir - Surah al-Ma'idah (Chapter 5): 90
Volume: (1) - Page Number: (582)
[The text is lengthy, so only the relevant excerpt is provided here]
- .... As for (al-Rajis), al-Zajaj said: it is a term for anything that is deemed distasteful due to an action. It is said: "A man acted distastefully" (Rajasa al-rajul) and "He is acting distastefully" (Yarjusu wa Rajas) if he performs an ugly act, and (al-Rajis) with an open 'ra' denotes a loud sound, so al-Rajis is the act that is improper to mention and ranks highly in terms of offensiveness.

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Reference: Zaad al-Maseer fi Ilm al-Tafseer Book 1

Hadith No: 44
Al-Jawhari - Al-Sihah Taj al-Lughah wa Sihah al-Arabiyyah - Chapter on the letter Seen - Section on the letter Raa - Rijs
Volume: (3) - Page Number: (933)
[The text is lengthy, so only the relevant excerpt is provided here]
- Rijs: (al-Rijs): the filth. Al-Farraa said regarding Allah's statement, {And He will place al-Rijs upon those who do not understand} (Yunus 10:100), that it is punishment and wrath....

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Reference: Al Sihah taaj al lugate wa Sihah al Arbiyyah Book 3