The month has passed, as you say, the month has been stripped, and a barren year. The sacred months are those in which it is permitted for the violators to roam freely. So kill the polytheists, meaning those who have violated you and supported others against you, wherever you find them, whether in a sacred or non-sacred place. And take them and capture them. The captives are the prisoners. And besiege them and bind them and prevent them from moving about in the land. Ibn Abbas, may Allah be pleased with him, said: To besiege them means to prevent them from reaching the Sacred Mosque at every lookout, every passage, and every crossing. [Mahamoud said: 'The lookout is the passage and the crossing... etc.' Ahmad said: 'It can be in the accusative without being in the genitive due to the specificity of the lookout, as the original is that the action is less than being in the accusative. It is like his saying in the expansiveness: As the fox sweetened the path. And it is possible - and Allah knows best - that lookout is a source, because the form of the noun of time and place and the source is from one action. Therefore, it would be in the original accusative, because 'sit' means 'watch', as if it were said: 'And watch them at every lookout', except that the specificity is strengthened by his saying 'wherever you find them', which necessitates the intention of correspondence between the two places, and Allah knows best.] You are watching them with it, and its accusative is like his saying: 'I will certainly sit for them on Your straight path.'

So let them go free after captivity and siege. Or stop against them and do not confront them, as in his saying: 'Let the way be clear for whoever builds the lighthouse with it.' [Let the way be clear for whoever builds the lighthouse with it... and bring forth with a wide space where fate has compelled you. I fear, O son of the one who died a hypocrite... from the foulness of the cloak that rain may not fall. For Jarir is mocking Umar ibn Luj'a al-Tamimi. And it is narrated: Clear the road. And the lighthouse of the road: its boundaries. He is saying to him: Leave the way of excellence for whoever builds the signs in it and establishes its rituals and clarifies its boundaries. He likens good traits to the straight path by the commonality of reaching every desired goal and not deviating from it in a straightforward manner. And the building of the lighthouse is a recommendation: and what is meant by it is the establishment of beautiful rituals and improving their status so that people may follow them. Or erecting signs of generosity for the needy to be guided to them. And Barzah is the mother of Umar, and it is said: the vast land. Therefore, it is prevented from being declined necessarily, but the second line supports what we said, meaning take your ugly mother to what fate has compelled you to, which is what you have been imprinted with from despicable traits. And the meaning of the command in both places is to clarify his state as it is, not the reality of the matter. It is possible that the first is a command to abandon boasting, so the second command is for similarity, or meaning a request for his acknowledgment of his state. And the grammarians have made it a type of warning and likened it to mentioning the factor of the warning, which exceeds merely commanding to let go by indicating that there is enmity between him and that way until his warning from it is valid. And 'I fear' with the 't' is pronounced, but opening it is more eloquent in the mockery. And the repetition of the name Barzah is for the purpose of making it indefinite and for reproaching it, meaning that it is an omen for people and they fear drought from it.]

And Ibn Abbas, may Allah be pleased with him, said: Leave them and their coming to the Sacred Mosque. Indeed, Allah is Forgiving and Merciful; He forgives them what has passed of disbelief and treachery.