And when He completed the speech regarding the respect for the greatest place and the most honored time, and what accompanies them, He refined the souls by prohibiting their desires. Then He commanded, after purifying them from all evil, to adorn them with every good. He enumerated, as a means of resuming, what He promised to recite to them, of what is absolutely prohibited, except in cases of necessity. He said: ﴿Prohibited is﴾; establishing the action for the object acted upon, because the address is to those who know that there is no prohibitor except Allah. It indicates that these things, due to their extreme filthiness, are as if they are prohibited by themselves. ﴿The dead animal﴾; which is that which has lost its soul without a lawful slaughter; for the blood of everything that dies naturally is trapped in its veins, and it decays and spoils, causing harm to the body by this apparent harm, and to the religion by what is known by the people of insight. ﴿And blood﴾; meaning: the spilled blood, which is what comes to mind when mentioned generally. ﴿And the flesh of swine﴾; He specified it after including it in the dead animal due to the Christians taking its consumption as a religion. ﴿And what has been dedicated﴾; and since the intention in this surah is to preserve the firm covenants, reminding of His magnificent glory, He presented the object for which it is intended. He said: ﴿For other than Allah﴾; meaning: the Most High King; ﴿by it﴾; meaning: slaughtered in the name of other than Him, from an idol or otherwise, for the purpose of drawing near in worship to that thing. And "the dedication" means raising the voice.

And when there are from the dead animals what the souls do not find repulsive due to their nature for other than Him, He specified it. He said: ﴿And the strangled animal﴾; meaning: by a rope or similar, whether it was strangled by a strangler or not. ﴿And the beaten animal﴾; meaning: the one struck with a heavy object, from "waqadha"; if it struck it. ﴿And the one that has fallen﴾; meaning: the one that falls from a height, often struggling in its fall. ﴿And the gored animal﴾; meaning: the one that was gored by something and died. ﴿And what the beast has eaten﴾; meaning: like the wolf and the eagle, and similar creatures.

And when each one of these can be caught alive and then slaughtered, he excluded and said: "Except what you have slaughtered," meaning: from all of that; by having caught it while it has stable life; by the intensity of its struggle; and blood has gushed forth from it. And when he prohibited dead animals; and counted among them what has been mentioned upon which the name of other than Allah has been invoked as an act of worship; he mentioned what was slaughtered at the stones which they used to set up for slaughtering at them in devotion; even if the name of anything was not mentioned upon it; he said: "And what was slaughtered at the idols;" and it is one of the idols; and they were stones that were around the Kaaba that were set up; and upon them, they would invoke; and slaughter at them; as a means of drawing closer to them; and honoring them; "And that you seek to determine by divining arrows;" meaning: you seek what has been apportioned for you; "by the arrows;" meaning: the lots; which have no feathers; nor blade; one of them is the weight of a "pen"; and "Umar"; and there were three; on one: "My Lord has commanded me"; and on another: "My Lord has prohibited me"; and the other is neutral; so if the one commanding comes out, he acts; or if the prohibiting one comes out, he leaves; or if the neutral one comes out, it is rolled again; so it is entering into the knowledge of the unseen; and a fabrication against Allah; by claiming His command and prohibition; and if he intended what is attributed to the idol, then it is outright disbelief. And the author of the book "The Adornment" said: It is said that they had seven equal lots; made of shuhat - and they were in the hand of the keeper - written upon them: "Yes"; "No"; "From you"; "From others"; "Attached"; "The reason"; "The merit of the reason"; so when they differed regarding the lineage of a man, they would come to the keeper with one hundred dirhams; then they would say to the idol: O our god; we have disputed regarding the lineage of so-and-so; so bring forth the truth regarding him; and the lots would be cast; so if the lot that said "From you" came out; he was the one with the best lineage; and if the one that said "From others" came out; he was an ally; and if the one that said "Attached" came out; he was of no lineage; nor alliance; and if they wanted to travel or needed something, they would come with one hundred; and they would say: O our god; we wanted such-and-such; so if "Yes" came out; they would do it; and if "No" came out; they would not do it; and if one of them committed a crime; and they disagreed regarding who should carry the reason; they would come with one hundred; and they would say: O our god; so-and-so was wronged; bring forth the truth; so if the lot that said "The reason" came out; it was binding on the one it was cast upon; and the others were exonerated; and if another came out, the reason was upon the others; and when they would determine the reason and something was favored from it, they would deliberate regarding who should carry it; so they would cast lots upon it; and if the lot that said "The merit of the reason" came out; for the one it was cast upon; it was binding on him; otherwise, it was upon the others who were not cast upon; so this seeking to determine which Allah has prohibited; because it would be at the idols; and they would seek that from them; and they would think that what brought that forth for them is the idol; and as for casting arrows not in this manner; it is permissible; and it is a means of chance and drawing lots; not seeking to determine; and Abu Ubaidah said: One of the arrows is "Zalam"; with the opening of the z; and some of them said with the dam; and it is the lot that has no feathers; nor blade; and if it has feathers, it is the arrow; and Allah knows best; and it may be intended - along with this - what they used to do in gambling - as has been mentioned in "Al-Baqarah"; for it is seeking to know what has been apportioned from the camel; and all forms of divination; and astrology; and all omens that people now take as omens; from the pessimism of certain days; and certain places; and conditions; so beware not to incline towards anything of the omens; lest you be upon a branch of ignorance; then beware.

And when these things were of great wickedness, he indicated the severity of the prohibition against them by the tool of distance and the letter of plurality. So he said: ﴿That which I have mentioned to you is its prohibition﴾; ﴿is a wickedness﴾; meaning: its action is a departure from the religion.

And when these prohibitions constituted most of the religion of the people of ignorance; and Allah, glorified and exalted is He, had previously forbidden them from making lawful the rituals of Allah; and the sacred month; and those intending the Sacred Mosque; after He had permitted them that in some situations; and times; by His saying: ﴿And drive them out from where they have driven you out﴾ [Al-Baqarah: 191] ﴿And do not fight them at the Sacred Mosque until they fight you therein﴾ [Al-Baqarah: 191] ﴿The sacred month is for the sacred month﴾ [Al-Baqarah: 194] ﴿And kill them wherever you find them﴾ [Al-Baqarah: 191]; it is known that the command to refrain from seizing opportunities is only for the security from loss; and that cannot be except from the completeness of ability; and it cannot be except after the perfection of the religion; and its manifestation over every religion - as the true promise has occurred -; and likewise the refraining from all of these prohibitions is only for one whose foot is firmly established in the religion; and whose resolutions and aspirations are firmly established in it; so he does not turn to others; nor does he concern himself with anyone else; nor does he have any desire for his opponents in it; so Allah, glorified and exalted is He, followed the prohibition of all of these prohibitions with His saying - as a result; and for reasoning -: ﴿Today﴾ meaning: at the time of the revelation of this verse; ﴿those who disbelieve have despaired﴾; meaning: they have clothed themselves in disbelief; whether they are firmly established in it or not; ﴿of your religion﴾; meaning: there remains for you; nor for any of you an excuse in anything of showing agreement with them; or concealing from any of them; as Haatib ibn Abi Balta'ah, may Allah be pleased with him, did when he wrote to them to protect his relatives; because Allah, the Most High, has increased you after the fewness; and honored you after the humiliation; and revived through you the light of the law; and obliterated the signs of the law of ignorance; and demolished the light of misguidance; so I inform you - and you are aware of the vastness of my knowledge - that the disbelievers have diminished in their strength; and their aspirations have died; and their pride has been humbled; and their resolutions have weakened; so their hope has been cut off from being able to overpower you; or to sway you to their religion; by any kind of persuasion; for they have seen your religion has established its lights; and its pulpits have risen in gatherings; and its prayer niche has been struck; and it has been blessed with its foundations and pillars; and for this reason, He said: ﴿So do not fear them﴾; meaning: fundamentally; ﴿and fear Me﴾; meaning: and give your fear solely to Me; for indeed your religion has completed its full moon; and its place and status are exalted; and the Commander is pleased with it; and He has established it despite the resentment of the enemies; and He is capable of that; and that is His saying, the Most High - presented as a reason -: ﴿Today I have perfected for you your religion﴾; meaning: that which I sent to you has completed My creation; for you to worship through it; and to be worshiped; and its perfection is by revealing all that is needed; from root and branch; explicitly on some; and clarifying the method of analogy for the rest; and that is a clarification for all rulings; and as for before that day, it was complete, but not in this sense; rather, until a time; then He will increase in it - glorified is He - what He wills; so it will also be complete; and more complete than what has passed; and thus until this end; and this was the intended meaning of His saying: ﴿And I have completed My favor upon you﴾; meaning: that which I divided in the past; from this religion; upon the tongue of this Messenger; by gathering upon it the word of the Arabs; whom I decreed in the past to manifest them over those who opposed them from all the people of the sects; so that the religion may be manifested through them; and the power of the corruptors may be broken; without any need for others; even if they are, in relation to the opponents, like a white hair in the skin of a black bull; ﴿And I have chosen for you Islam﴾; meaning: which is the testimony for Allah of what He has testified for Himself of oneness; which for whoever follows it, submission to it is submission to all obedience; ﴿as a religion﴾; you will surpass one another through it; and your Lord will reward you with it; Al-Bukhari narrated; in "Al-Maghazi"; and others; and Muslim at the end of the book; and Al-Tirmidhi in the tafsir; and Al-Nasa'i in Hajj; "From Umar ibn Al-Khattab, may Allah be pleased with him, that a man from the Jews said to him: O Commander of the Believers; there is a verse in your Book that you recite; if it had been revealed to us, the Jews, we would have taken that day as a festival; he said: 'Which verse?'; he said: ﴿Today I have perfected for you your religion﴾; so Umar, may Allah be pleased with him, said: 'We know that day; and the place where it was revealed to the Prophet, blessings and peace be upon him; it was revealed while he was standing at Arafah; on a Friday.'" And in the tafsir from Al-Bukhari from Tariq ibn Shihab: "The Jews said to Umar: Indeed, you recite a verse; if it had been revealed to us, we would have taken it as a festival; so Umar said: 'I know where it was revealed; and where it was revealed; and where the Messenger of Allah, blessings and peace be upon him, was when it was revealed.'" And Al-Baghawi said: Ibn Abbas, may Allah be pleased with them both, said: That day was five festivals: Friday; Arafah; the festival of the Jews; the festival of the Christians; and the Magians; and the festivals of the people of the sects did not gather on a day before it; nor after it; I said: And the day of Friday is the day on which Allah completed the creation of these existences; with the creation of Adam, peace be upon him; after his afternoon; and it is when the revelation of this verse occurred; if Allah wills; so that hour from that day was the completion of the beginning; and Harun ibn Antarah narrated from his father that he said: "When this verse was revealed, Umar, may Allah be pleased with him, cried; and the Prophet, blessings and peace be upon him, said to him: 'What makes you cry, O Umar?' He said: 'It made me cry that we were in an increase in our religion; and if it is completed, then nothing is completed except that it decreases.' He said: 'You have spoken the truth.'" So this verse was the announcement of the death of the Messenger of Allah, blessings and peace be upon him; he lived after it for eighty-one days; and it has been narrated that it was the afternoon of the Prophet, blessings and peace be upon him, on the day of Arafah; from the afternoon until sunset: ﴿Allah witnesses that there is no deity except Him﴾ [Al-Imran: 18]; the verse; and it was as if that was a response from him, blessings and peace be upon him, to this verse; for his understanding, blessings and peace be upon him, that the revelation of the verse of "Al-Imran" is the secret of Islam; and its greatest and most complete; and this verse is from the miracles; because it is news of the unseen that reality has confirmed.

And when these interruptive phrases were completed, which made what was between them and what preceded and followed them with the precision of arrangement and the perfection of connection - of a mixture more intense than that between the soul and the body; indicating that these prohibitions are what the people of disbelief achieve the completeness of opposition with; so despair with them from continuity; and from reconciliation; he returned to the completions of those prohibitions; so he said - attributing it to the satisfaction with Islam; which is the lenient monotheism; prohibiting these vile things; due to their harm to the body; and the religion -: ﴿So whoever is compelled﴾; meaning: was forced with great compulsion - from anything at all - to consume something from what has been previously prohibited; to the extent that he cannot refrain from it; ﴿in dire necessity﴾; meaning: in great hunger; ﴿not intending﴾; meaning: deliberately inclined; ﴿to sin﴾; meaning: by eating without fulfilling his need; or by oppressing another who is compelled; in a manner of deceit; or by assaulting him with a forceful blow; and after this restriction, he added a warning by saying: ﴿Indeed, Allah﴾; meaning: He who has all perfection; ﴿is Forgiving and Merciful﴾; meaning: He erases from him the sin of committing what is prohibited; and does not punish him for it; nor rebuke him; and honors him; by expanding upon him from His bounty; and does not compel him again.. to other than that of honor; and types of grace.