Continuation of the benefits of the previous verse.

When we complete the benefits of the preceding verses, Allah the Mighty and Majestic says: , meaning when you exit the state of ihram, . This is like an exception to His statement: . It is derived from this phrase that when a person exits ihram, hunting becomes permissible for him. Is the intended meaning the complete exit or a partial one? The Sunnah clarified that the intended meaning is a partial exit, because when one exits via the first exit (tahallul awwal), hunting becomes permissible for him, and all the prohibitions of ihram become permissible for him except for women. Accordingly, His statement: contains a degree of generality, and the Sunnah clarified it. Among the benefits of this noble verse: We mentioned the permissibility of hunting, and the Sunnah clarified that there are known conditions for the permissibility of hunting in the books of the scholars. If someone asks: You stated that hunting after exiting ihram is permissible, yet it is a command; how is that? We say: Because when a command comes after a prohibition, it is for permissibility. This is the view of most of the scholars of usul al-fiqh (principles of jurisprudence). It was also said that the command after the prohibition is the lifting of the prohibition. The difference between the two views is: if we say it is for permissibility, then the thing commanded becomes merely permissible. If we say it is the lifting of the prohibition, then the ruling of the thing commanded returns to what it was before the prohibition. Each of the two views has a basis. As for those who said that the command after the prohibition is for permissibility, they said that when the prohibition came upon the permissibility, it abrogated it finally, even if the prohibition was against something recommended, it abrogates it finally. Then the command after the prohibition returns, and its meaning is permissibility. As for those who said that the command after the prohibition is the lifting of the prohibition, they said that when the prohibition came against something, it became prohibited. So when the prohibition is lifted, it must remain as it was before. So let us look now: Do we say it is recommended (sunnah) for every person who exits ihram to take a rifle in order to hunt? No, no one says that. But it is permissible for him. As for His statement the Exalted regarding Friday: , this command is for recommendation (mustahabb), because seeking livelihood is a recommended matter. And according to the second view—which says that the command after the prohibition is for permissibility—it becomes permissible. The closest is what we mentioned in the poem, the arrangement of the rules, which is that it is for the lifting of the prohibition. For this reason, we said: "Take this, and you will suffice".
And the command after the prohibition is for permissibility, and in a view, for the lifting of the prohibition; take this, and you will suffice.
This is the closest view. Among the benefits of this noble verse is that it is obligatory for a person to be just, even with his opponent and one who has wronged him, based on His saying: Yes, it is a mistake. Among the benefits of this noble verse is that it is not permissible to transgress against others, even if a person hates them or if they have prevented him from obedience. However, if he treats them as they treated him, there is nothing wrong with that, as Allah the Exalted said: . Among the benefits of this noble verse is the warning against following desires and driving oneself to aggression in the face of enmity and hatred, because the habit and nature of a person, when he hates someone, is that he treats them with aggression and harshness because his soul drives him to this, so Allah Mighty and Majestic warned against that. Among the benefits of this noble verse is the indication of what happened with Quraysh in the Battle of al-Hudaybiyyah, based on His saying: . Whether the recitation is with a kasrah on the hamzah: or with a fathah, if it is with a fathah, there is no issue with what was mentioned previously, but if it is with a kasrah, there is an issue because Surat al-Ma'idah was revealed after al-Hudaybiyyah. However, the meaning would be: if the prevention from the Sacred Mosque is repeated hypothetically and theoretically. And we said regarding the verse that there are two recitations: . There is no issue with this because "that" here is for causation, meaning that your hatred of them, because of their preventing you from the Sacred Mosque, should not lead you to transgress. But the one with the issue is . It is said: This is a condition, and a condition is for what? For the future. It is said in the answer to that: The meaning of the verse is if their preventing you is repeated, or if it is assumed that they prevent you, do not transgress. Among the benefits of this noble verse is the affirmation of the sanctity of the Sacred Mosque, based on His saying: . Some scholars used His saying: as evidence that the Prophet's (peace and blessings be upon him) statement regarding the multiplication of prayer in the Sacred Mosque by a hundred thousand includes all the boundaries of the Haram, wherever the boundaries of the Haram are. However, this evidence is questionable. First, we do not accept that the intended meaning of the Sacred Mosque here is what is within the boundaries of the Haram, because if we were asked what the Messenger of Allah (peace and blessings be upon him) and those with him intended: Did they intend to enter only the boundaries of the Haram, or to reach the Mosque of the Ka'bah? The latter is without a doubt. So the meaning is that he mentioned the highest thing from which they prevent them, which is reaching the mosque in which the Ka'bah is. Second, we say: As long as there is clear and explicit evidence from the Messenger of Allah (peace and blessings be upon him) that the intended meaning of the multiplication is the Mosque of the Ka'bah, as in Sahih Muslim: . As long as we have something explicit in this, there is no need to interpret the texts as we understood them. Among the benefits of this noble verse is the obligation of cooperation in righteousness and piety, based on His saying: . Is this contingent on seeking help from others, or is it absolute? The verse is general and absolute, whether you are asked for help or not, it is obligatory for you to assist in righteousness and piety. Among the benefits of this noble verse is the encouragement of righteousness and piety. Where is this taken from? The encouragement of righteousness and piety, because if he commanded cooperation in it, the command regarding it is even more so, meaning we were commanded to cooperate in it, so performing righteousness is even more so. Among the benefits of this noble verse is the prohibition of cooperation in sin and aggression, based on His saying: . Whether you are asked for help or not, do not assist them in sin and aggression. Is it considered assistance in sin and aggression for a person to rent his house to someone who manufactures intoxicants in it? Yes. Is it considered assistance to sell a television to someone who uses it in forbidden matters? Yes, and this is a general rule with many branches. Among the benefits of this noble verse is the obligation of fearing Allah, and that contradicting what was mentioned is contrary to the fear of Allah, based on His saying after He commanded what He commanded and prohibited what He prohibited: . Among the benefits of this noble verse is the severity of the punishment of Allah Mighty and Majestic and the warning against disobeying Him, based on His saying: .