And when He, glorified and exalted is He, mentioned that Hajj is appointed by the moons and did not specify a time for it from the months of the year, and concluded that with the differentiation in some rulings of Hajj due to the places, the soul yearned for the specification of its time. Is it like the place or is it a general ruling? So He said: "Hajj" meaning its time: "Months". He mentioned it in a form of plural of the few, which we have indicated as three, and they are three by the genitive of the broken plural: Shawwal, Dhul-Qi'dah, and nine from Dhul-Hijjah. And the night of the Eid is indicated by the fact that it is missed by the rising of dawn on the day of sacrifice. And when it was ambiguous, He specified it and said: "Known" meaning before the revelation of the Shari'ah. This indicates that the matter after the Shari'ah is as it was before it. There is no doubt that in the ambiguity followed by the specification is a glorification and veneration for the one being spoken about.

And when He concluded the previous verse with a warning against His might, He commanded the sincerity of Hajj from impurities, prohibiting it in the form of negation to magnify it and to emphasize the prohibition. And since Hajj does not occur except as an obligation, He said: "So whoever is obliged" meaning obligated by the state of Ihram, and it is from the obligation, which is the cutting in something to descend in it what suffices for its obligation physically or meaningfully. From His glorification and exalted is He, for He made it less than other acts of worship; there is no voluntary act in it after donning it.

Al-Harali said: Because the obligations, whoever does not establish them, will fall one by one from the standing of his debt, just as the voluntary acts, whoever does not perform them, will be stripped of their adornment. Thus, the obligations are sound, and the voluntary acts are adornment.

And in His saying: "In them" there is an indication of the validity of performing Hajj in some of them, and that Hajj is not like fasting according to its time. There are acts of worship that are according to their time like fasting, and those that can be expanded in like prayer, and those that must end at their conclusion like Hajj, and the expansion occurs in the beginning - it has ended. "Hajj" means to don it however it was.

And when there are in man four powers: a carnal beastly power, a wrathful predatory power, and a deceptive satanic power that incites with the assistance of the other two powers to dispute and contend in everything, and a rational royal power; the purpose of all acts of worship is to subdue the three powers because the source of all evils is confined within them by the rational power, He said indicating it and warning against it in order: "So there is no lewdness" meaning confronting women with something from the matters of marriage.

And when lewdness is a cause for the occurrence of that which is immorality by deviating from the correct Ihram, He said adding to it everything that falls under this name: "And no sin."

Al-Harali said: It is to deviate from the encompassing knowledge, reason, and nature.

And when arguing can lead to sin due to the animosities it stirs and the resentment it provokes, it becomes a specific sin with great harm. He said: "And do not argue," meaning to defend oneself with words that divert from the intention, like defending oneself with hand or sword. Perhaps he expressed this source, which is meant to be more than the argument that we mean by repelling in disputes, so that the negation is directed at exaggeration, and forgiveness is understood from its essence, as no one can escape from it. The same applies to sins in the pilgrimage. Thus, sin became an intermediary between two matters leading to it, and the argument, because it can corrupt relationships, is the most dangerous of them. It combines what is in lewdness from desire, and it may be a sin since it encompasses the evils of all. For this reason, the seven reciters unanimously agreed on its construction with no on the opening without what precedes it, because the construction indicates the negation of the essence, and its negation necessitates the negation of all its individuals. As for the raising, it only indicates the negation of an individual that is denied from that essence, and it does not necessitate the negation of all individuals. The Arabs used to construct the pilgrimage on the postponement and would disagree about it in the standing, so the argument was removed from it after clarification in every regard concerning the servants, dependents, and others, the postponement, and the standing, and others, in that its rituals have been known and its laws established, and all its landmarks clarified, so the dispute was completely lifted regarding it.

Al-Harali said: He prohibited in the pilgrimage from turning towards creation with what is disliked from lewdness, quarrels, and arguments, so that the people do not turn towards creation in the pilgrimage except with what is a turning towards the truth in reality. What the truth, glorified and exalted is He, sanctifies from facing it with what is avoided with character during the time of pilgrimage, just as one avoids what pertains to the self from occurrences in the act of prayer. And in its coming, there is a negation, not a prohibition, indicating that it contradicts the state of pilgrimage when he negated, for the nature of what contradicts is to be negated, and the nature of what does not contradict and is opposed is to be prohibited. As He said regarding what is acceptable to argument: "And do not argue with the People of the Book except in the best manner" [Al-Ankabut: 46]. And between the address of prohibition and negation, there is a gap in the legal rulings on which jurisprudence is based in establishing them and deriving from them - this is the end.

And when these negations were evil, and the estimation was: So what you have done of these prohibitions in this most eloquent manner, you have been punished for it. He added to it: ﴿And what﴾. Al-Harali said: And when he was heated by the evil treatment of creation with creation, he presented that it should be placed in the position of that kindness, so that it may occur in the place of extracting souls, that he should be kind to them by doing good, which is kindness from the good of this world. So in informing him, there is an encouragement for the goodness of Hajj, some of them for some, for what his delegation gathers from the weak and the disconnected. He said: And what ﴿you do﴾ has ended. That is, his action will exist for you at a time from the times ﴿of good﴾ in Hajj or otherwise, with reliance in detachment or provision in asceticism or other than that from the good words that compensated for the indecency. Righteousness and piety are in place of sin, and beautiful morals, ease, and agreement are in place of argumentation. ﴿Allah knows﴾, who has all the attributes of perfection, and He will reward you for it. So it is the most intense encouragement and warning.

And when he generalized in urging goodness in a comprehensive manner for provision and left it after specification, he indicated that goodness is the provision in a way that encompasses both the physical and the spiritual, increasing in urging it, for there is no harm in the lack of provision for most of the servants. He said: ﴿And take provision﴾, meaning piety for your hereafter, which leads to the physical provision for your livelihood, which leads to asceticism in what is in the hands of people, and the support for their needy ones, which protects the servant from the punishment of Allah.

"Fear the Fire, even if with half a date," and that is the fruit of piety; and the provision is the enjoyment of the traveler. Then he justified that by what he produced by saying: ﴿For indeed, the best provision is piety﴾. And in detachment, there are entrances of flaw in some intentions of those confused with reliance on creation. So he commanded everyone to take provision as a cover for both types, for every gathering must include both parties. Al-Harali said: And within it, he classified them into three types: a reliant one who has no provision with him, so he has the best of both provisions; a one who enjoys but does not truly attain piety, so he has no provision in reality; and a one who combines between piety and enjoyment, so that is upon the completeness of the Sunnah. As he said, blessings and peace be upon him: "Tie it and rely," for that is more concealing for both parties. And the reality of piety in the matter of provision is looking to Allah, the Exalted, in establishing His creation and His command. Some of the people of knowledge said: Whoever Allah, glorified and exalted is He, has accustomed to the continuity of looking to Him, with the absence of what is besides Him, has indeed possessed the provision, so let him go wherever he wishes, for he has been able to find a way.

And when it became known from that that the estimation is: So increase in provisions accompanied by piety. And man is a place of deficiency, so the increase usually leads him to tyranny, except for those whom Allah has protected, and they are few. Allah, glorified and exalted is He, said, affirming the matter of piety and honoring it by associating it with His noble Self, as a reminder of sincerity for the sake of His exalted essence, not by looking at anything of hope or fear or being characterized by pilgrimage or otherwise. He added to what the context guided to its estimation: "And fear Me," meaning in your piety by taking provisions. And He increased the encouragement in it by saying: "O people of understanding," meaning those with pure minds and clear, sincere understandings that have detached from all bodily attachments, so they perceived the greatness of piety and adhered to it.