'In the name of Allah, the Most Gracious, the Most Merciful'

It is Meccan, and its verses are 20. Allah, glorified and exalted is He, swears by the sacred city and what follows it that man is created overwhelmed with struggles and hardships. He interjects between the oath and what is sworn upon by saying, 'And you are lawful in this sacred city.' This means: Among the struggles is that someone like you, despite your great sanctity, is permitted in this sacred city just as hunting is permitted outside the sanctuary.

According to Sharhabil: They prohibit killing game there and cutting down trees, yet they permit your expulsion and killing, and there is confirmation from the Messenger of Allah, blessings and peace be upon him, and a call to endure what he was enduring from the people of Mecca, and astonishment at their state in their enmity. Or it is a consolation for the Messenger of Allah, blessings and peace be upon him, by swearing by his city, that man is not free from experiencing hardships. He interjects that his promise of the conquest of Mecca is a completion of the consolation and relief for him. He said: 'And you are lawful in this city,' meaning: You will be lawful in it in the future to do what you want of killing and capturing. This is because Allah opened Mecca for him and made it lawful for him, and it was not opened for anyone before him nor made lawful for him, so he made lawful what he wished and prohibited what he wished. He killed Ibn Khatal while he was hanging onto the curtains of the Kaaba. And he killed Muqays ibn Sababah and others, and he prohibited the house of Abu Sufyan. [This has been mentioned before. The killing of Ibn Khatal is agreed upon, and the killing of Muqays ibn Sababah is narrated by Abu Dawood and an-Nasa'i from the narration of Mus'ab ibn Sa'd from his father, and the killing of others has also been mentioned. Among them is al-Huwairith ibn Nufail. Al-Waqidi narrated it in al-Maghazi. The meaning of his saying 'the prohibition of the house of Abu Sufyan' is his saying, blessings and peace be upon him, on the day of the conquest: 'Whoever enters the house of Abu Sufyan is safe.' This has been narrated by Ishaq and others.] Then he said: 'Indeed, Allah prohibited Mecca the day He created the heavens and the earth, so it is sacred until the Hour is established. It was not made lawful for anyone before me, nor will it be made lawful for anyone after me, and it was only made lawful for me for one hour of the day. Therefore, no tree is to be cut down, no grass is to be harvested, no game is to be frightened away, and no lost property is lawful except for the one who announces it.' Abbas said: 'O Messenger of Allah, except for the dhakhir, for it is useful for us and our graves and our houses.' He said, blessings and peace be upon him: 'Except for the dhakhir.' [This is agreed upon from the hadith of Abu Salamah from Abu Hurairah, and it has various narrations and wording.] If you say: Where is the parallel to His saying 'And you are lawful' in the meaning of the future? I say:

His saying, the Exalted, 'Indeed, you will die, and indeed, they will die,' and similar expressions are broad in the speech of people. You say to someone you intend to honor and favor: 'You are honored and beloved,' and in the speech of Allah, it is broader, for future states with Him are like present states. And it is enough as a decisive proof that it is for the future, and that interpreting it as a state is impossible: that the surah is unanimously Meccan, and where is the migration from the time of its revelation? What about the conquest? If you say: What is meant by 'the father' and 'the son'? I say: The Messenger of Allah, blessings and peace be upon him, and his offspring. He swears by his city, which is his birthplace and the sanctuary of his father Ibrahim and the origin of his father Ismail, and by his offspring and with it. If you say: Why is it indefinite? I say: For the sake of ambiguity that is independent in praise and astonishment. If you say: Why not say 'and his offspring'? I say: It has what is in His saying 'And Allah knows best what she bore,' meaning by what she bore, something remarkable in its nature. It is said: They are Adam and his offspring. It is also said:

Every father and son.

And the kabbah: Its origin is from your saying: 'The man’s kabbah is kabbah,' so he is akbad if his kabbah hurts and swells. It has been broadened in meaning until it is used for every fatigue and hardship. From it, the term 'mukabada' is derived, as it is said: 'He kabbah' meaning he destroyed him.

Its origin is: 'kabbah,' if it afflicts his kabbah. Labid said:

O eye, would you not weep for the one who has become dark when we stood and the opponents stood in kabbah. [[Labid laments his brother, intending. Kabbah means in hardship and difficulty. He says: O eye, would you not weep for my brother at the time we stood for war and the opponents stood with us in it. The two actors disputed over the saying 'in kabbah' and he addressed it as if it were a person who understands. 'Would you not' is a word of urging.]] Meaning: In a state of severity and difficulty.

The pronoun in "Does he think" refers to one of the strong leaders of Quraysh, from whom the Messenger of Allah, blessings and peace be upon him, endured what he endured. The meaning is: Does this strong leader among his people, who is weak towards the believers, think that the Day of Resurrection will not occur, and that he will not be able to take revenge on him or repay him for what he is upon? Then it mentions what he will say on that day, and that he will say, "I have destroyed abundant wealth," meaning the multitude of what he spent on what the people of ignorance used to call noble qualities, and they called them high statuses and boasts. Does he think that no one saw him when he was spending what he spent to show off to the people and to boast among them? This means that Allah was seeing him and was a watcher over him. It is also possible that the pronoun refers to man, with the meaning: I swear by this noble city, and its nobility is that you are free from the sins committed by its people, so he is deserving of being honored by my oath. "Certainly, We have created man in toil," meaning in sickness: and it is the sickness of the heart and the corruption of the inner self, meaning those whom Allah knew when He created them that they would not believe or do righteous deeds. It was said that the one who thinks that no one can overpower him is Abu al-Ashad, who was strong and would spread the leather mat of Ukaz and stand on it and say: Whoever removes me from it, for him is such and such, and he would not be removed except in pieces, and a place would remain where his feet were. It was said that it was al-Walid ibn al-Mughira. "Abundant wealth" is a plural form of "lubbada" and "lubadda," which refers to abundance. It is read as "lubadan" with two dammahs, a plural of "labbud." And "lubadan" with emphasis is a plural of "la bud."