Here again the stress is put on the Monotheism, and rejection of idolatries. In other word; purity in faith and associating no one and nothing with Allah, should be the main intention of the worship, or performing rites.

      The faith in the ONENESS OF GOD is settled in the depth of every heart by instinct. Man should always keep that faith clean and clear from any kind of partners and compeers. Then there is a simile to illustrate the state of an idolater or disbeliever:ِ

      ``He who associates partners with Allah, it is as if he has fallen from the sky, and birds snatch him in the air, or the wind carries him off to a far-distant place.''

      This is the parable of a man who associates partners with Allah, his only One and true Lord. He is said to be like a man who falls from the heaven. Here the heaven or sky implies the Monotheism. Where can be the destination of such a falling down? He might be snatched by the false objects of his worship, just like being picked up in the air by some vultures, or even the wrath of God may seize him like a wind and throw him to a far-distant place such as Hell.

      SHA-A-ER, which we have translated to rites, may also mean signs, symbols, or marks by which something is known to belong to something else. So SHA-A-ER of Allah is the topics of Allah's religion, and in this case here, they are the chief rites of Hajj (PILGRIMAGE); such as Safä and Marva, the place of Sacrifice, Arafät, Mashar, and etc.

      It is worthy of note here that venerating the rites, is not a physical veneration, as some Muslims would think of. Some of the pilgrims took the veneration to mean giving a bigger or a more valuable sacrifice to God; such as offering a camel instead of a sheep, or a cow instead of a goat. It is rather the spiritual veneration due to the piety of the heart which is valid here. We have to show high respect and hold the signs of God in great esteem. Certainly the flesh of our sacrifices will never reach Allah, neither their blood. That which will reach Him is the piety of our heart.

      The pronoun, ``IN THEM'' in verse NO.33, refers to the domestic animals that pilgrims bring with them for sacrifice. Some of them believed that when they were on their way towards HAJJ, they had not the right of using the camels allocated to sacrifice, as mounts or as carriers of their loads. These cattle were brought from far and near, without using their milk or their back.

      Once the prophet saw an old man, walking with difficulty, while he was pulling on the bridle of his camel. The prophet said to him:ِ ``Why don't you mount her?'' The Arab said:ِ ``O, Messenger of God! How can I mount her when she is adopted as sacrifice?'' The prophet said again to him:ِ ``Woe is you! Mount her!''

      So was this verse (NO.33) revealed to announce the permission of using cattle before they are given to sacrifice by saying; they are useful in many ways to the pilgrims before they are slaughtered on the altar. The camels may be used as mounts, and for carrying burdens, and cows and sheep are used for their milk, and after the rite of sacrifice all are used for their meat. Their wool can also be woven into cloth.