And when it has been established in the matters and prohibitions, and in the clarification of the wise reasons that encourage and deter, which has left no room for anyone who has even the slightest attachment to the religion to turn to the corrupt, it has been clarified that the reason for their opposition and severe boycott is that they are impure. The places - in which the lights of His greatness and majesty have appeared, and upon which the suns of His prophethood and message have shone, and in which the lightning of His pride has flashed, and the swords of His prohibition and command have roamed - are the sacred places and the abodes of comfort. Whoever approaches them without being of their people will be burned by their fire, and the rays of their lights will dazzle his sight. So he said, extracting from what has preceded and reasoning: 'O you who have believed,' meaning: they acknowledged with their tongues the faith, and they are among those who find lying abhorrent. 'Indeed, the polytheists,' meaning: those deeply entrenched in polytheism, as evidenced by their continued adherence to it.

And when they were characterized by it, and they did not wash their clothes from impurity, it was emphasized in describing them with it by making them its essence, so He said: ﴿Najasun﴾ meaning: while you claim that you are the farthest of people from impurity in both senses, they must be regarded with disdain and kept away and warned against as is done with impure things due to what they encompass of evil traits and the characteristics of wickedness. As for their bodies, the jurists agreed on their purity; because the Prophet, blessings and peace be upon him, drank from their vessels and did not prohibit eating with them nor did he command washing from them, and if they were impure, Islam would not have purified them. And when this led to their being distanced, He said: ﴿So let them not approach﴾ meaning: the polytheists, and this is a prohibition for the Muslims against allowing them that, expressed by His prohibition of them in an exaggerated manner. ﴿The Sacred Mosque﴾ meaning: the one from which they expelled you while you are the purest of people. And the time has passed, so He omitted the neighbor and alerted them to the goodness of the time and the abundance of good in it by expressing it in general, saying: ﴿After their year﴾ and He confirmed the matter and removed the ambiguity by saying: ﴿This﴾ and it is the last year of nine, the year of the delegations, when he, blessings and peace be upon him, returned from the Battle of Tabuk. So he expressed by his proximity not by coming to them after presenting to them that nothing will be accepted from a polytheist except Islam or death, indicating the expulsion of the polytheists from the Arabian Peninsula and that no two religions can coexist therein because it is all the place of Arabic prophethood and the abode of divine secrets. So whoever is in it - even if at its farthest - has approached all that is in it, and it will then be in relation to the sanctuary like the courtyards of houses and the spaces of mosques. And in the authentic narration from Abu Huraira, may Allah be pleased with him, "The Prophet, blessings and peace be upon him, sent Abu Bakr, may Allah be pleased with him, as a leader for Hajj after his return from Tabuk, then he followed him with Ali, may Allah be pleased with him, and commanded him to announce the declaration of disavowal. Abu Huraira said: So Ali announced with us on the Day of Sacrifice among the people of Mina the declaration of disavowal and that no polytheist should perform Hajj after this year nor should anyone circumambulate the House naked." And this is an ancient Sunnah; for Allah, the Exalted, commanded the Children of Israel in many places in the Torah not to leave any of the polytheists in all the lands of the Holy House, unlike other lands that Allah would open for them. Among them is what the translator mentioned at the end of the fifth book: And when you advance to a village or city to fight its people, call them to peace, and if they accept it and open for you, then those who are in it from the men will be your slaves and will pay you tribute. And if they do not accept peace and fight you, then fight them and besiege them; for indeed, Allah your Lord will hand it over to you and you will prevail over those in it. So when you prevail over those in it, kill all the males with the sword; likewise do with all the distant villages that are not from the villages of these peoples. But as for the villages of these peoples that Allah gives you as inheritance, do not leave any of its people alive, but kill them as commanded by Allah your Lord so that they do not teach you the impurity that they practice for their idols. And there is much like this in it, and it has been mentioned after that in what I have stated about the Torah. And Allah is the Grantor of success.

The totality of the lands of Islam in relation to the disbelievers is three categories: the first is the sacred sanctuary, so it is not permissible for a disbeliever to enter it according to the apparent meaning of this verse. The second is the Hijaz and what is ruled by it, which is the Arabian Peninsula. A disbeliever may enter it with permission and may not remain longer than the duration of travel, which is three days; because the Prophet, blessings and peace be upon him, said: "Expel the polytheists from the Arabian Peninsula." It extends from the farthest part of Aden Abyan, which is in the south, to the edges of Sham, and in the north it stretches along. From Jeddah, which is the farthest part of the peninsula to the west on the shore of the Indian Sea, to the countryside of Iraq, which is in the east in width. The third is the rest of the lands of Islam, where it is permissible for a disbeliever to reside there with a covenant and security as long as he wishes, but he may not enter the mosques except with the permission of a Muslim. Al-Baghawi mentioned this. Ibn Al-Furat stated in his history regarding the invasion of Bukhanssar for the Children of Israel and for the land of the Arabs: The land of the Arabs is called a peninsula due to the surrounding seas and rivers, making it like an island among the islands of the sea. This is because the Euphrates comes from the lands of the Romans and emerges from the direction of Qansarin, then descends upon the peninsula and the black land of Iraq until it falls into the sea from the direction of Basra and Al-Ubullah, and the sea extended from that location, encircling the land of the Arabs. From it, a neck came to Kazimah and extended to Al-Qatif, Hajr, Oman, and Al-Shajar. Another neck inclined towards Hadramawt and the area of Abhar and Aden, and that neck extended, penetrating into the Tihamah of Yemen and proceeding to the coast of Jeddah. The Nile approached from the western part of this neck from the upper lands of Sudan, extending opposite the sea until it fell into the sea of Egypt and Sham. Then that sea approached from Egypt until it reached the lands of Palestine, passing by Asqalan and its coasts. It came upon Beirut and penetrated to the coasts of Hims and Qansarin until it mixed with the area from which the Euphrates descended, descending upon the edges of Qansarin and the peninsula to the black land of Iraq. The mountain of Al-Sarawat approached from the depths of Yemen until it reached the edges of Sham, and the Arabs touched it in Hijaz; because it separated between the Ghor and Najd, so what is behind that mountain in its western part is the Ghor, which is Tihamah, and what is below it in its eastern part is Najd. End.

And when what surrounds it from the land of Ash-Sham and similar areas are all rivers or streams, it is made as if it is a sea because it is in the ruling of its shore. And when their sustenance is from trade, and the sustenance of trade is from their gathering in their markets, and their expulsion from those lands is a cause for fear of the interruption of trade and the loss of profits leading to need, and He had commanded their expulsion as a care for the matter of religion, and He, glorified and exalted is He, knew that this would be difficult for the souls due to the mentioned reason. Especially since some of them said when Ali, may Allah be pleased with him, recited the verses of disavowal to the people of the season: O people of Makkah! You will know what you will face of hardship due to the interruption of the way and the distance of the burdens. And He, glorified and exalted is He, promised - He who is the All-Encompassing, the All-Knowing - with what would suffice for that; because whoever leaves the world for the sake of religion, He, glorified and exalted is He, will bring him to what he seeks from the world along with what he is blessed with from the matter of religion. "Whoever leaves something for Allah, Allah will compensate him with better than it." So He said: "And if you fear" meaning: due to their preventing them from the offerings of the divine sanctuaries, "poverty" meaning: need and want, "then Allah will enrich you" meaning: He is the Lord of Glory and Honor, "from His bounty" and He is the One of bounty, grace, power, and might.

And when He, glorified and exalted is He, is the King, the Rich, the Able, the Strong, upon whom no one is obliged anything, and obedience to Him is required from everything, He alerted to that by His saying: "If He wills." And when that was unlikely to them, He explained it somewhat by His saying: "Indeed, Allah" meaning: He who has complete knowledge, "is All-Knowing" meaning: of the aspects of benefits, "All-Wise" meaning: in managing the procurement of them and determining their abundance. And indeed, He, glorified and exalted is He, has spoken the truth, and who is more truthful than Him in speech; for He enriched them - with the spoils that they gathered by their hands after about three years from their descent from the treasures of Kisra and Qaysar - with a wealth that had never crossed their imaginations. Then He made that a reason for the mingling of some groups of all people with one another, so that they became brothers in the religion, which was a cause for them to gather in the market of Mina and elsewhere during the days of Hajj each year from the trades with the Arabs and non-Arabs, which cannot be matched in any place on earth. And poverty is: need and want, and its substance in this arrangement revolves around need and the blockage of avenues of adornment. And it has been established that the first of women - not in a specific order - revolves in its eight turns around elevation, and it necessitates increase and inclination, and from it comes need, and He has proven this in all particulars.