And when He concluded the verses of fighting with spending in the way of Allah due to the great need for jihad, and the way of Allah is a name that applies to both Hajj as it applies to jihad, as has been mentioned in the hadith: "Hajj is from the way of Allah." He returned to Hajj and Umrah, referring to them, "a place of return for the people" [Al-Baqarah: 125] and "Indeed, Safa and Marwah" [Al-Baqarah: 158], and "Times for the people and Hajj" [Al-Baqarah: 189]. And especially these verses of fighting were organized here because of them, connecting to them, and some of their reasons include the Umrah of Hudaybiyyah, which the polytheists prevented them from. It was as if it was said: Times for the people and Hajj, so perform Hajj and Umrah, meaning engage in that even if you are prevented from it, and fight in the way of Allah those who fight you in your face, so that the way may be opened for you. And when that was possible after the conquest, with no one preventing it, He expressed it with completion and said: "And complete" meaning after the opening of the way with the conquest, "Hajj and Umrah" with their rites, limits, conditions, and Sunnahs.

And when spending in the way of Allah and fighting in the way of Allah was previously mentioned, He alerted here that all of that is for the establishment of the acts of worship that are the foundation of Islam, glorified and exalted is He. He said: "For Allah" the King who has no equal, meaning for His essence, and He did not imply to avoid being constrained by any restriction.

And when glorified and exalted is He had honored this nation out of respect for its Prophet, blessings and peace be upon him, He does not destroy it generally nor does He unleash an enemy upon it from outside, but He made the expiation of its sins in the infliction of its hardship among itself, or He hinted that perhaps it may be cut off from completion by something of that, by His saying building for the action, for the ruling is contingent upon the existence of the action without regard to a specific doer, expressing with a tool of doubt indicating that this is something that rarely occurs: "So if you are prevented" meaning you are hindered and confined from completing it, from the prohibition which is the prevention of the enemy from its actions, like an illness that confines him from acting in his affairs - this is what Al-Harali said. "So what" means the obligation upon the one who is confined and prevented from completing it is to compensate for what has occurred to him of deficiency in their actions: "is ease" meaning he finds ease to the utmost simplicity, until it is as if he is a seeker of his own ease, and ease is the attainment of something effortlessly and without hardship: "from the sacrificial offering" if he intends to be released from Hajj and Umrah from camels, cattle, and sheep, he slaughters it where he was confined and gives in charity from it, and it has returned to being lawful.

And when the pilgrim is in a state of dishevelment and dust, He indicated the sanctity of exposing his hair by saying: "And do not shave your heads" meaning their hair if you are in a state of Ihram for Hajj or Umrah, from shaving.

Al-Harali said: It is the removal of what can be removed by cutting with the previous tool in his action, and the head is the gathering of creation and the gathering of everything, its head is - this is the end.

﴿Until it reaches﴾ from the reaching, which is the ending to the goal. ﴿The sacrificial animal﴾ meaning if there is with you a sacrificial animal. ﴿Its place﴾ meaning the location where it is permissible to slaughter it, if you are restricted, then wherever you are restricted, otherwise it is at al-Marwah or in Mina or similar places to them.

Al-Harali said: And the sacrificial animal is what the inferior brings closer to the superior. It is the name of what is taken as a ransom from the livestock by presenting it to Allah, glorified and exalted is He, and directing it to the ancient house. In the follow-up of shaving with the sacrificial animal, there is an indication of their sharing in one meaning, which is ransom. The sacrificial animal, in essence, is a ransom for the worshipper slaughtering himself for Allah, following the tradition of Ibrahim, blessings and peace be upon him, in his son. And the removal of hair is a ransom from a penalty for the head for Allah. Therefore, when the Prophet, blessings and peace be upon him, was asked about presenting one of them over the other, he said: "Do it, and there is no harm," because all are a goal in the comprehensive meaning of ransom - it has ended.

And when man is a place for the occurrences of hardship, and Allah, glorified and exalted is He, has lifted from us the burdens by the blessing of the chosen Prophet, blessings and peace be upon him, He made His religion easy. He said: ﴿So whoever was﴾ and He qualified it by saying: ﴿From you﴾ O those who are in the state of ihram. ﴿Sick﴾ for whom it is hoped that there is good in shaving. ﴿Or has some harm﴾ even if it is little. And the harm is what affects the soul, the effect of it ﴿From his head﴾ with lice or otherwise. ﴿Then a ransom﴾ meaning an action by shaving his head or treating it with what the muhrim is prohibited from. A ransom ﴿From fasting﴾ for three days ﴿Or charity﴾ for three sa' of food for six needy persons, because charity, as Al-Harali said, is equivalent to fasting in its absence, as has been mentioned. And for the day, two meals of iftar and suhoor, for each meal two mudds, so for each day a sa'. ﴿Or a sacrifice﴾ meaning drawing closer by slaughtering something from the livestock. And this is a chosen ransom.

And when Allah, glorified and exalted is He, with His vast capacity and great power, and comprehensive knowledge, has established means that prevent the corruptors, despite their multitude, from being able to cause corruption, He indicated that with the tool of affirmation after expressing the restriction with the tool of doubt, saying: ﴿So when you are safe﴾ meaning you have attained safety and the restriction has been removed (p-130) and the illness, and the action here is built for the doer, indicating that it is as if he is coming by himself, a reminder that this is the original, unlike the restriction, urging gratitude. ﴿So whoever enjoys﴾ meaning delights in the permissibility of entering the Sacred House with his Ihram during the months of Hajj at a distance of shortening from the Sacred House ﴿with Umrah﴾ to benefit from the permissibility upon reaching the House and to remain lawful in that journey ﴿to Hajj﴾ meaning his Ihram with it from the generality of that from the honored Mecca without returning to the Miqat. ﴿So what﴾ meaning he must do what ﴿is easy﴾, he finds ease with it ﴿of sacrifice﴾ from the blessings, this sacrifice is for what he enjoyed between the two rites from the permissibility while he is a traveler, this is for the one who enjoys, and as for the one who combines, it is for his gathering between the two rites in one journey, and their affair is that they should be at two times, a time of permissibility and a time of prohibition. And in the expression, there is an indication of the correctness of combining Hajj with Umrah because it is a progression from a lower Ihram to a higher Ihram.

And when the restriction with ease was understood, he clarified it by saying: ﴿So whoever does not (p-129) find﴾ meaning a sacrifice, from finding which is the ability and capacity, ﴿then fasting﴾ meaning he must fast as a substitute for the sacrifice, ﴿three days during Hajj﴾ meaning in the days of his being in it, so it is not valid before it and must be before the Day of Arafah, so that he is fasting in it, "and" fasting "seven" meaning from the days ﴿when you return﴾ to your lands, so it is not valid before arrival. And he did not specify to be understood that the lesson is the possibility of returning, not the reality of his return. So if he stayed in Mecca for example, he would fast there, and if he missed the three during Hajj, he differentiated between them and the seven in the homeland by the duration of the possibility of return and the addition of four days of Tashreeq and the feast to reflect the performance of the missed.

Al-Harali said: So fasting would be equivalent to the sacrifice that the one who offers it feeds, just as feeding was equivalent to fasting in the verse ﴿And upon those who are able to fast﴾ [Al-Baqarah: 184] has ended.

And when the statement has a virtue that is not for others, he said: ﴿Those﴾ (p-132) meaning the psychological preparation commanded to be fasted ﴿ten﴾ to dispel the possibility that the 'and' might mean 'or' or that the intended seven is an exaggeration without the reality, and to have the number present in the mind as a whole just as it was brought in detail; and the ten:

Al-Harali said: The count of the individual returns to its beginning.

And when the times of the two fasts differ, he said: ﴿Complete﴾ negating the assumption that the fast after the release is without what is in the Ihram, and completeness:

Al-Harali said: The end is to the goal that there is no more beyond it in every way. He said: Just as the state of the sacrificial animal is equal in its end to the sacred or the permissible, so too is the state of fasting in the sacred city and the permissible city. This is to indicate that the earth is a mosque for Allah, just as the Sacred House is a mosque for Allah. It has shown the meaning of their equality in perfection in the ruling of reward for the people of rewards, acceptance for the people of acceptance, and pleasure for the people of pleasure. And reaching for the people of direction, each one is working according to the rank of his deed - it has ended.

And if he had said: complete, this would not have been beneficial because completeness may be in number with some deficiency in the qualities.

And since there may arise in thought the question about this ruling, whether it is specific or general, he began to specify it by those who are absent from the Sacred Sanctuary of Makkah at the distance of the shortening. He said: "That" meaning the mentioned ruling, the exalted in its beneficial wisdom in its placement, "for whom his family is not" from his wife or his relatives or the inhabitants of his homeland.

Al-Harali said: And the family is the dwelling of a person from a spouse and a resident, present at the distance of presence by being a resident in the sanctuary or from the sanctuary at less than the distance of shortening. And everyone who is like this is present from the presence, and it is the association with the homeland, not at the distance of travel from the "Sacred Mosque," meaning the sanctuary. Rather, his people are at the distance of absence from it, which is the distance of shortening.

Al-Harali said, clarifying what he understood the meaning of enjoyment to be: And this is because Allah, the Mighty and Majestic, when He undertakes the clarification of a deed, He concludes it to the end in clarity - it has ended.

And he expressed the sanctuary by the mosque in reverence and glorification for what is close to the sanctuary, just as the sanctuary is glorified by its proximity to the mosque, and the mosque is glorified by being adjacent to the Kaaba. This is because it has been the custom of the elders that their houses have courtyards, and around those courtyards are the houses of their special ones. As for its present people, there is no blame upon them in enjoyment or combining, differing between the special of the king and others.

And when the commands in these verses became numerous, and there is nothing that carries upon (p-135) fulfilling them except piety, the Exalted increased in it the command for them.

Al-Harali said: Because the souls are drawn to the entrances of deficiency in intentions, deeds, and transitions from rulings to their substitutes, whatever is built upon piety is pure, even if it is short - it has ended.

And when it comes to the commands, some of them are rational in meaning and some are acts of devotion. The understanding of the meaning assists the soul in adhering to the command. Therefore, it is appropriate that the command is coupled with encouragement, as He said: ﴿And fear Allah and know that Allah is Severe in punishment﴾. And since adhering to what is not rational in meaning, from His saying: ﴿And complete the Hajj and Umrah for Allah﴾, is difficult for the soul, along with its inclination against all commands, it is appropriate that it is coupled with a warning. Thus, its conclusion is with His saying: ﴿And fear﴾, meaning: do all of that and compel yourselves to be diligent in it and to remain within its limits, both outwardly and inwardly. And fear ﴿Allah﴾, meaning: place a barrier between yourselves and the anger of this greatest King. He emphasized the greatness of the station with the command (p-136) of knowledge and the repetition of the greatest name. And so that the implication does not suggest a restriction of His Severe punishment to the fear of what has passed, He said: ﴿And know﴾, as a reminder that the motivation for fear is indeed knowledge.

﴿That Allah﴾, meaning: the One whose greatness is unmatched by anything, ﴿is Severe in punishment﴾, which is the pain that follows a previous wrongdoing. This is appropriate for the conclusion of what follows it, which is the prohibition of indecency and what is included in it. Whoever reflects on the beginning knows the end, and whoever contemplates the end will see the beginning.

The scholar Abu al-Hasan al-Harali said in the book of Al-Miftah in the fifth chapter regarding the descents of the Qur'an according to the names: Know that the address of Allah is explained according to His names, and they are gathered by comprehensive terms, the most evident of which is what you see in His verses, which is His name, the King. And what is detailed from the valuable names regarding judgment, decree, and recompense, such as the Almighty, the Wise, with which the verses of rulings conclude: ﴿A punishment from Allah, and Allah is Exalted in Might, Wise﴾ [Al-Ma'idah: 38]. Then what you hear in His verses from His name, the Most Gracious, the Most Merciful, and what is detailed from the names of (p-137) the meaning of mercy that indicates pardon and forgiveness, with which the verses of mercy conclude:

﴿And Allah will turn in mercy towards the believers, both men and women. And Allah is Forgiving and Merciful﴾ [Al-Ahzab: 73]. Thus, for every detail in the context of the two aspects of justice and grace, there are names that are specific to their construction. For this reason, he, blessings and peace be upon him, said: "He does not conclude a verse of mercy with punishment or a verse of punishment with mercy." Then what you find in His verses is a presence in the soul, which is the Lordship, and what the meaning of its matter ends with from "Praise be to Allah, Lord of the worlds" and what is detailed in the names mentioned in the conclusion of the comprehensiveness, such as "the All-Encompassing, the All-Knowing." So whoever is attentive to that clarifies the detail from the conclusion and understands the conclusion from the detail.

And this was clear among the Arabs, but it became obscure among the non-Arabs, except for what was evidently clear of it. And due to the repetition of the names in both manifestation and concealment, there is a solid explanation for understanding in the Qur'an - it has ended.