And when he excluded some of what he permitted; in a manner of ambiguity; he began to clarify it. And since among it is what he prohibited from being approached; not absolutely; but what reaches its place; he began with it; for it is like hunting in that regard. And he preceded that with the general prohibition against violating the sanctities of the pilgrimage; which is indicated by the state of ihram; or against every prohibited thing; in every place and time; so he said - repeating his call to them; to highlight their matter; and to alert their intentions; and to remind them of what they obligated themselves -: "O you who have believed"; meaning: those who have entered this religion willingly; "do not make lawful the rites of Allah"; meaning: the sanctities of the House of the Greatest King, the Sacred; or its limits in all of religion; and the rites of pilgrimage are included in that; and hunting is the foremost of it.

And when he mentioned what he generalized in the sanctuary; or absolutely; he followed it with what he generalized in time; so he said: "nor the sacred month"; meaning: for that has always been agreed upon in honoring it in the pre-Islamic period; and in Islam; and perhaps he unified it and the intended meaning is the collective; indicating that all the sacred months are equal in sanctity.

And when he mentioned the sanctuary; and the sacred months; he mentioned what is offered to the sanctuary; so he said: "nor the sacrificial animals"; and he specified among it the most honorable; so he said: "nor the necklaces"; meaning: the one who has the necklace from the sacrificial animals; and he expressed it as a hyperbole in its prohibition. And when he emphasized the respect for what he intended by the sanctuary from the animals; he elevated the address to those who intended it from the wise; for it is similar to what he mentioned previously; in that the intention of the Sacred House is a protector for it; and a deterrent from it; along with what he added to it from the honor of intellect; so he said: "nor those intending"; meaning: do not make lawful the approach to people intending the "Sacred House"; for whoever intends the House of the King is respected by the respect of what he intends.

And when the intended meaning was the intention of visiting by his saying: "seeking"; meaning: while they are requesting; in a manner of striving; "favor from their Lord"; meaning: the Benefactor to them; in gratitude for His beneficence; that He rewards them for that; for His reward is not on the basis of true entitlement at all; and when the reward may come with anger; he said: "and pleasure"; and this is apparent in the Muslim; and it is permissible that it is also intended for the disbeliever; for his intention of the Sacred House in this manner softens his heart and prepares it for Islam; and thus it is abrogated.

And when the decree was: "If they are not like that - meaning: in the essence of the intention; nor in its description - then they are lawful for you; and if you are not in a state of ihram; and hunting is lawful for you"; he added to it the clarification of what the restriction in the previous statement regarding ihram implies; he said: "And when you have become free from ihram"; meaning: from ihram; by completing the rites; and by being in a state of ihram; "then hunt"; and he left out the sacred month since what is forbidden in it is forbidden outside of it; and he only specified it to emphasize its significance; and to magnify its sanctity; then he confirmed the prohibition for the one intending the Sacred Mosque even if he is a disbeliever; even if it is by way of retribution; by saying: "And let not the hatred of a people"; meaning: their intense hatred of them.

And when he mentioned hatred, he followed it with its reason; he said: "If"; as a condition that implies the expression of the ruling by it that it will occur; this is in the reading of Ibn Kathir and Abu Amr; and the intended meaning in the reading of the others is with the opening: because "they hindered you"; meaning: in the year of Hudaybiyyah or otherwise "from the Sacred Mosque"; meaning: on the condition that you do not exceed; meaning: your strength against them by preventing them from it, or otherwise; for indeed, the Muslim is one who is not increased by the transgression of his enemy in it beyond the limits of the Shari'ah except to remain within its limits; and this was before the revelation of "Indeed, the polytheists are impure, so let them not approach the Sacred Mosque" [At-Tawbah: 28] in the year nine.

And when He forbade them from that, and the cessation from desires is difficult for the souls, and for this reason, there must generally be an end and a return; He commanded cooperation in the matter of what is good and the prohibition of what is wrong; He said: "And cooperate in righteousness"; which is what is expansive, and good from the aspects of goodness; "and piety"; which is everything that leads to fear of Allah; for indeed, it is what leads to righteousness; and if there is among you one who transgresses, then cooperate to repel him; otherwise, increase in cooperation for good.

And when the one who assists in good may assist in evil, He said as a warning about the necessity of cooperation in good, forbidding that a person becomes angry for the anger of someone from a friend or relative except if the anger is a call to righteousness and piety: "And do not cooperate in sin"; meaning: the sin that entails hardship; "and aggression"; meaning: the exaggeration in exceeding the limits and vengeance and seeking revenge and otherwise; and He repeated the command for piety indicating that it is what leads to every good; He said: "And fear Allah"; meaning: the One who has the attributes of perfection in His essence, so do not exceed anything of His limits; and when restraining oneself from vengeance; and preventing it from healing the disease of anger and cooling the heat of the heart is extremely difficult; He concluded the verse by saying: "Indeed, Allah"; meaning: the Greatest King; "is severe in punishment."