His saying, exalted is He: "So fight in the cause of Allah; you are not tasked except for yourself. And urge the believers; perhaps Allah will restrain the might of those who disbelieve. And Allah is stronger in might and more severe in punishment." "Whoever intercedes for a good cause will have a share of it, and whoever intercedes for an evil cause will have a portion of it. And Allah is, over all things, Competent." "And when you are greeted with a greeting, greet in return with what is better than it or [at least] return it in a like manner. Indeed, Allah is ever, over all things, Accountable." This is a command in the apparent wording for the Prophet, blessings and peace be upon him, alone. However, we have never found in any report that fighting was made obligatory upon the Prophet, blessings and peace be upon him, without the nation for a period of time. The meaning - and Allah knows best - is that it is an address to the Prophet, blessings and peace be upon him, in wording, and it is an example of what is said to each individual regarding their own self. That is: "You, O Muhammad, and every one of your nation is addressed with: 'So fight in the cause of Allah; you are not tasked except for yourself.'" Therefore, it is necessary for every believer to feel that they should strive even if alone. From this is the saying of the Prophet, blessings and peace be upon him: "By Allah, I will fight them until my last breath is isolated." And the saying of Abu Bakr, may Allah be pleased with him, at the time of the apostasy: "Even if my right hand opposes me, I will fight it with my left hand." Some people have mixed up the connection of the 'fa' in His saying: "So fight" with what is distant. The correct understanding is that it is a conjunction of one statement to another, indicating the rejection of anything other than what has been commanded. Then He specifically commanded the Prophet, blessings and peace be upon him, to urge, meaning: to encourage the believers to fulfill the obligation that is upon them. And "perhaps" when it comes from Allah, exalted is He, as Ikrimah and others have said, it is obligatory, because it is expected and hoped for from humans. Thus, the grace of Allah, exalted is He, necessitates its obligation. In this is a promise to the believers of their victory over the disbelievers. Then He strengthened their hearts by informing them of the severity of Allah's might, and that He is more capable of dealing with the disbelievers and more severe in punishment for them. Punishment refers to the taking of various forms of torment and its repetition upon them. And His saying, exalted is He: "Whoever intercedes for a good cause..." The origin of intercession and its like is from: 'shafa'a', which means pairing in number, because the intercessor is a second for the odd number of the sinner, and the one who is interceded for is a second for the odd number of the buyer. The interpreters have differed regarding this verse. Al-Tabari said: The meaning is: whoever intercedes for the cause of Islam by assisting the Muslims, or whoever intercedes for the cause of disbelief by assisting against Islam. He indicated this interpretation by what has preceded regarding fighting. Mujahid, Al-Hasan, Ibn Zayd, and others said: It is about intercessions of people among themselves in their needs. Whoever intercedes to benefit will have a share, and whoever intercedes to harm will have a portion. Al-Hasan and others said: The good intercession is in righteousness and obedience, and the evil one is in disobedience. All of this is closely related. And "portion" refers to the share, and it is used for the share of good and evil. In the Book of Allah, exalted is He: "He will give you twofold of His mercy." [Al-Hadid: 28].

'And "Muqitan" means: capable, and from it is the saying of the poet, who is Al-Zubair ibn Abd al-Muttalib:

And I have restrained the soul from it, and I was capable of its evening.

That is: capable. Ibn Abbas and Mujahid expressed it as: a guardian and a witness. Abdullah ibn Kathir said: it is the one who is responsible for affairs. All of this is similar. From it is the saying of the Messenger of Allah, blessings and peace be upon him: "It is enough of a sin for a man to neglect one whom he is responsible for," as narrated by those who reported it this way, meaning: one who is under his power and in his care, from dependents and others. Muqatil ibn Hayyan went to say that it is the one who provides for every living being. This is based on the idea that 'aqata means to provide, and thus comes his saying, blessings and peace be upon him: "Who provides" from aqata. Al-Kisai narrated: aqata yuqitu. As for the poet's saying:

I wish I knew, and I will know when they bring it folded and I am called.

Is it for the virtue or against me if I am called? Indeed, I am capable of the reckoning.

Al-Tabari said regarding this: it is not from this previously mentioned meaning, and it means: stopped.

The judge Abu Muhammad, may Allah have mercy on him, said: This weakens it, that the form of fa'il means the form of maf'ul.

And His saying, the Exalted, "And when you are greeted"—the greeting's weight is taf'ilah from: hayya, and this is the most common from the source of fa'ila in the defective. It has been narrated from Malik that this verse is about the response to the one who sneezes, and there is weakness in it, as there is no indication in the speech regarding that. As for the response to the one who sneezes, it falls under the analogy of responding to the greeting, and this is Malik's approach, may Allah have mercy on him, if that is authentically reported from him, and Allah knows best.

And the interpreters disagreed. A group said: The greeting is for a man to say: Peace be upon you. It is obligatory for the other to say: And upon you be peace and the mercy of Allah. If the initiator says: Peace be upon you and the mercy of Allah, the responder says: And upon you be peace and the mercy of Allah and His blessings. If the initiator says: Peace be upon you and the mercy of Allah and His blessings, then it has ended, and there remains for the responder no greeting better than it. Herein lies the response mentioned in the verse. The meaning according to the people of this saying is: When you are greeted with a greeting, if the one greeting has shortened it, then greet with better. If it has ended, then respond. Another group said: The meaning of the verse is to give the responder a choice. If the initiator says: Peace be upon you, then the responder may say: And upon you be peace, only. This is the response. He may also say: And upon you be peace and the mercy of Allah. This is the greeting better than it. Ibn Abbas and others said: What is meant by the verse is: When you are greeted with a greeting, if it is from a believer, then greet with better than it. If it is from a disbeliever, then respond as the Messenger of Allah, blessings and peace be upon him, said to them: "And upon you." It has been narrated from Ibn Umar, Ibn Abbas, and others that the greeting has reached the blessing. The majority of the scholars hold that the people of the Book should not be initiated with peace. If someone greets them mistakenly or out of ignorance, it is appropriate to retract their greeting. A group has deviated in permitting initiating them, but the former is more correct, as it is conceivable to humiliate them. Ibn Abbas said: Whoever greets you from the creation of Allah, then respond to him even if he is a Magian. Ata said: The verse is specifically about the believers, and whoever greets from others is told: (p-619) Upon you, as in the hadith. Most scholars agree that initiating with peace is a confirmed Sunnah, and responding to it is an obligation, as it is a right from the rights, as stated by Al-Hasan ibn Abi Al-Hasan and others.

And "Hasiban" means: Preserver, and it is a form of the word for accounting. This attribute is appropriate here, as the meaning of the verse is that a person may increase, decrease, or fulfill the amount that comes with it.