Exegesis of the saying of Allah the Exalted: << . . . . And when you are out of the state of consecration, then hunt, and let not the hatred of a people who have barred you from the Sacred Mosque lead you to transgression, and

The saying of Allah the Exalted: When you are out of the state of consecration, from what? From the state of consecration (ihram), because of His saying: in the beginning, Then He said: meaning from your state of consecration The intended meaning of being out of the state of consecration here is the first exit from consecration, which occurs by stoning the Aqabah pillar on the day of the festival and shaving or cutting the hair. This is what is intended by His saying: It is not intended that you are out of all consecration, as the Sunnah has come that whoever stones and shaves, everything is permissible for him except women. And His saying: Its original form is: then hunt, but due to a grammatical reason, the taa was changed to a taa marbutah, and the meaning is hunt the game, but he did not say then hunt because hunting requires effort, movement, and the form of active participation, and if you wish, say passive participation as well, And it will come to us, if Allah wills, whether the command here is for permissibility or for lifting the prohibition, and one should look into the original ruling on hunting. And there is a reading: with the noon in a state of sukun, and there is a reading: So shan'an is hatred, and the intended meaning of the people here, although it is an indefinite noun, is known; the intended meaning is the people of Makkah, meaning do not let your hatred, if they bar you from the Sacred Mosque, lead you to transgression. And this is an indication that they will bar them from the Sacred Mosque, but if they bar you, do not transgress. As for the reading: then the sentence is an explanation, meaning do not let your hatred, because of their barring you, lead you to transgression. Is that clear? So the meaning differs according to the two readings. On the reading with the kasrah on the hamzah, it is a report of what is expected, and on the reading with the fathah on the hamzah, it is a report of what has occurred. So the meaning of the first is: and do not let your hatred of these people, if they bar you from the Sacred Mosque, lead you to transgression. And on the second: and do not let your hatred of a people, because they have barred you from the Sacred Mosque, lead you to transgression. And His saying: meaning they turned you away, and this applies exactly to what Quraysh did in the Battle of Hudaybiyyah, for they barred the Prophet (peace and blessings be upon him) and violated the sanctities of Allah, and violated the sacred month, the sacrificial animals, and the decorated camels. Everything that Allah prohibited in this verse, Quraysh violated, and they barred the most deserving people of the House from the House of Allah, Mighty and Majestic. And His saying: meaning possessing sanctity and reverence. And there is no doubt that this mosque has reverence and sanctity, for it is the first house established for people. The first house established for people to worship Allah at is the Sacred Mosque. And it is that which is an individual obligation for every Muslim, without which his Islam is not complete, to visit it, by Hajj by consensus, or by Hajj and 'Umrah, with a difference of opinion among the scholars (may Allah have mercy on them) regarding the obligation of 'Umrah. So it is the Sacred Mosque, and it is described as the mosque, either because the entire earth is a mosque and the most deserving land to be described as a mosque is this spot, or it is said that the intended meaning of the Sacred Mosque is the mosque of the Ka'bah which was made a mosque, because they barred them from reaching it, and what is around the mosque is a follower of it. What is around the mosque is a follower of it, and the original is the mosque. For this reason, the scholars (may Allah have mercy on them) agreed on the essential nature of tawaf in 'Umrah and Hajj. Tawaf al-Ifadah and Tawaf al-'Umrah are agreed upon to be an essential pillar, and Hajj and 'Umrah are not valid without it. This is connected to His saying: meaning do not let it lead you to transgression, and it is in the form of a verbal noun in the accusative case with the preposition omitted, and its estimation is: to transgress, meaning do not let this lead you to transgression. Then He said: meaning cooperate, interact, and this does not happen except from two sides. For if you say: help your companion, the request for help is from one side from one person, but you say: cooperate, so the meaning becomes that each one helps his brother. And it is the action of acts of obedience, And it is leaving the prohibited things. So if your brother asks your help in an act of worship, help him so that you share in the reward. He says to you: bring me water for ablution, bring it. He says to you: buy me a garment to cover my 'awrah in prayer, buy it for him. He says to you: show me the direction of the qiblah, show it to him. And even if he does not ask your help, help him anyway. Likewise, in taqwa, cooperate in taqwa, meaning in leaving the prohibited things. If a person asks your help in breaking a musical instrument, help him. In pouring out intoxicants, help him. In destroying books of religious innovation, help him, and so on. In sin, it is the sins related to the right of Allah, Mighty and Majestic, and transgression is the sins related to the right of people. And if one of them is mentioned alone without the other, it becomes inclusive of it. Meaning if sin is mentioned generally, it becomes inclusive of transgression against people, and if transgression is mentioned generally, it becomes inclusive of sin, because transgression against the right of Allah, Mighty and Majestic, is sin. When He mentioned these commands and prohibitions, He commanded His taqwa, meaning fear Allah so that you do not disobey His command or fall into His prohibition. And taqwa has been interpreted in several ways, and the best is to say: that taqwa is taking protection from the punishment of Allah by doing His commands and avoiding His prohibitions. And taqwa decreases according to the decrease in that. So the person who has sins and transgressions but they do not take him out of Islam, we say that his taqwa is deficient. And some of the Salaf, when it was said to them: fear Allah, would move away and perhaps fall down out of fear of Allah, Mighty and Majestic. And we have seen among people those in this state, meaning that if you say to him: fear Allah, he becomes agitated, his face turns red, and he fears. On the contrary, now? If you say to him: fear Allah, he says: what have I done? Even though he is violating the sanctity of Allah, Mighty and Majestic. So it is obligatory for the servant to fear Allah, Mighty and Majestic, in obedience to His command: The sentence is connected to what came before it, that it is a warning for whoever does not fear Allah, and the punishment and retribution, meaning being held accountable for the sin.