وَٱقۡتُلُوهُمۡ حَيۡثُ ثَقِفۡتُمُوهُمۡ وَأَخۡرِجُوهُم مِّنۡ حَيۡثُ أَخۡرَجُوكُمۡۚ وَٱلۡفِتۡنَةُ أَشَدُّ مِنَ ٱلۡقَتۡلِۚ وَلَا تُقَٰتِلُوهُمۡ عِندَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمۡ فِيهِۖ فَإِن قَٰتَلُوكُمۡ فَٱقۡتُلُوهُمۡۗ كَذَٰلِكَ جَزَآءُ ٱلۡكَٰفِرِينَ (191)
“And kill them wherever you overtake them.” This is an order to fight them, wherever they are, at all times and at all times, defensive fighting and attacking fighting.
Then he excluded from this generality their fighting “at the Sacred Mosque.”
And that it is only permissible for them to start fighting, for they are fighting as a recompense for their transgression until they stop their disbelief and submit, God will repent to them, even if what happened from them occurred of disbelief in God, polytheism in the Sacred Mosque, and repelling the Messenger and the believers from him, and this is from His mercy and generosity to His servants, and since the fighting is at the Sacred Mosque, and he imagines that it is corruption in this sacred land, the Almighty has told that the corruption of sedition with polytheism, and repulsion from his religion, is more severe than the corruption of killing, there is nothing wrong with you - O Muslims - in fighting them. This verse is inferred from the well-known rule, Namely: he commits the lesser of the two evils, to ward off the higher of them.
If they desist, then surely Allah is Forgiving, Most Merciful (192)
And this continues all the time, until they stop their disbelief and embrace Islam, for God forgives them, and if what happened from them occurred of disbelief in God and polytheism in the Sacred Mosque, and the Messenger and the believers repelled him, and this is from his mercy and generosity to his servants.
وَقَٰتِلُوهُمۡ حَتَّىٰ لَا تَكُونَ فِتۡنَةٞ وَيَكُونَ ٱلدِّينُ لِلَّهِۖ فَإِنِ ٱنتَهَوۡاْ فَلَا عُدۡوَٰنَ إِلَّا عَلَى ٱلظَّٰلِمِينَ (193)
And fight them so that there is no fitna and religion is for Allah, If they desist, then there is no enmity except against the wrongdoers (193)
And since the fighting is at the Sacred Mosque, it is under the illusion that it is corruption in this Sacred Land, the Almighty has told that the evil of sedition with him by polytheism, and hindering from his religion, is more severe than the evil of killing, so you - O Muslims - do not have to fight them, It is inferred from this verse - the well-known rule - which is:
He commits the lesser of the two evils, to ward off the higher of them
Then the Almighty mentioned what is meant by fighting in His way, and that it is not intended by it, , shed the blood of the infidels, and take their money, but it is meant to be
“And the religion will be for God” the Almighty, so the religion of God Almighty will prevail over all other religions, and he pays everything that opposes him, of polytheism and others, which is what is meant by sedition and he pays everything that opposes him, of polytheism and others, which is what is meant by sedition
"if they finish"
About your fighting at the Sacred Mosque: “There is no aggression except against the wrongdoers.” That is: they do not have any aggression against them, except for those who wronged them, for he deserves to be punished, according to his wrongdoing.
ٱلشَّهۡرُ ٱلۡحَرَامُ بِٱلشَّهۡرِ ٱلۡحَرَامِ وَٱلۡحُرُمَٰتُ قِصَاصٞۚ فَمَنِ ٱعۡتَدَىٰ عَلَيۡكُمۡ فَٱعۡتَدُواْ عَلَيۡهِ بِمِثۡلِ مَا ٱعۡتَدَىٰ عَلَيۡكُمۡۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ مَعَ ٱلۡمُتَّقِينَ (194)
the sacred month by the sacred month and the forbidden is retaliation ٞۚ, so whoever assaults you, assault him in the same manner as he assaulted you, and pious God and know that God is with the righteous (194)
And the potentially meaning
If you fight them in the sacred month, they fought you in it, and they are the aggressors, There is nothing wrong with you in that. Based on this, his saying will be: “And prohibitions are retaliation” as a matter of sympathy for the public over the private, that is, everything is respected from (a forbidden month, or a forbidden country, or ihram, or something more general than that.)
Everything that the Sharia commands to be respected, whoever dares to do so will be punished for it, whoever fights in the sacred month will be killed, and whoever violates the sacred country, the hadd punishment was taken from him, and he had no sanctity, and whoever killed an equivalent to him was killed with it, whoever wounded him or cut off a member of him, took revenge from him, and whoever took someone else's money, took from him a replacement.
But does the owner of the right have the right to take from his money according to his right or not?a disagreement among scholars, the more correct of that, is that if the cause of the truth is apparent like the guest, If no one else approves of it, the wife, and the relative, if the one who is obligated to alimony refuses from spending on him, it is permissible to take it from his money.
Although the reason is hidden
Like someone who denies someone else's debt, or betrayed him in a deposit, or stole from him, and the like, it is not permissible for him to take from his money in exchange for it, combining the evidences, and for this reason the Most High said, as an affirmation and strengthening of the foregoing: And since souls - in most cases - do not stand alone if they are authorized to punish them for their request for healing, the Almighty commanded the commitment of his piety, which is standing at his limits, and not to overstep it, and He told the Almighty that He is “with the righteous,” meaning: with help, victory, support, and success, and whoever God is with him, he will attain eternal happiness, and whoever does not adhere to piety, His guardian abandoned him, let him down, and entrusted him to himself, so his doom became closer to him than his jugular vein.
وَأَنفِقُواْ فِي سَبِيلِ ٱللَّهِ وَلَا تُلۡقُواْ بِأَيۡدِيكُمۡ إِلَى ٱلتَّهۡلُكَةِ وَأَحۡسِنُوٓاْۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُحۡسِنِينَ (195)
And spend in the way of God, and do not throw yourselves into destruction with your own hands, and do good deeds, for God loves The Beneficent (195)
The Most High commands His servants to spend in His way, which is to disburse money in the paths that lead to God. And it is all the ways of goodness, from charity to a poor person, or a relative, or spending on those whose supplies are obligatory. And the greatest of that, and the first thing included in that spending is in the jihad in the way of God. Spending in it is jihad with money, It is an obligation like jihad with the body, and in it there are great benefits, helping to strengthen Muslims, weakening polytheism and its adherents, and establishing the religion of God, and honoring it, the jihad in the way of God is based only on the leg of alimony, In abandoning spending in the way of God, nullifying the jihad, empowering the enemies, and the intensity of their struggles.
So the Almighty’s saying: “And do not cast yourselves into destruction” is the reasoning for that.
Throwing the hand into destruction refers to two things: to abandon what the servant was commanded to do, If leaving it is positive or close to the destruction of the body or spirit, and doing what is a cause that leads to damage to the soul or spirit, and many things fall under that. Among that, abandoning jihad for the sake of God, or spending on it, the reason for the domination of the enemies, and from that, deceiving a person with himself, in a fight, or in a fearful journey, or a place with snakes or snakes, or climb dangerous trees or buildings, or enter under something in which there is danger, and so on, and that residence on the disobedience of God, and despair of repentance, among them is the abandonment of what God commanded of the statutes, which in leaving them perishes the soul and the religion, and since spending in the way of God is a kind of charity, He commanded beneficence in general, so he said: “And do good, for God loves, for doers of good” This includes all types of charity, because he did not restrict it to anything without anything.
Also included in charity is charity in worshiping God Almighty, which is as mentioned by the Prophet, may God’s prayers and peace be upon him, “To worship God as if you see Him, and if you do not see Him, He sees you, whoever is characterized by these qualities, he is among those whom God said: For those who do the best is the best and an increase, and God was with him, guiding and guiding him, and helping him in all his affairs, the Most High commands His servants to spend in His way, which is to disburse money on the paths that lead to God, and they are all the ways of goodness, from giving alms to a poor person,
And from throwing hands to destruction
Remaining in disobedience to God, and despairing of repentance, including abandoning what God commanded of the obligations, which in leaving them is the destruction of the soul and religion.
Among the charity
Promotion of Virtue and Prevention of Vice
And teaching useful science
This includes fulfilling people's needs, relieving their distress and removing their hardships
and clinic of their patients
and their funerals
and guide them astray
Helping those who do good deeds, working for those who do not do well, and so on
Which is from the charity that God commanded, and enters the charity also, the charity in the worship of God Almighty
A look at the verse
1 - Spend: It came in the imperative form, and it came after the verses of jihad and fighting, so it is the command of every hardship and command, and it is possible that the spending is for the sake of jihad, or spending on the people of the mujahideen or public spending - except that it came in the imperative form.
2 - And do not throw your hands into destruction: death, as if God - the Almighty - made spending life, by which the wheel of life turns, and money is not in the hands of the rich and the poor who are ignorant of meeting their needs.
3 - Then a second matter in the verse (and do good) Mrs. Aisha - may God be pleased with her and please her - used to perfume the money before giving it to the poor and she said: Charity falls into the hands of God before it falls into the hands of the poor, the idea of charity (perfection - to imagine that God sees you) is a central idea in Islam, and the Messenger of God - may God’s prayers and peace be upon him - taught us that charity is written on everything, even in your spending.
4 - Why? Because God loves the benefactors, It is not spending for the sake of spending, but for the sake of God’s love for you, and it is not a love of favoritism, but rather because of the servant’s goodness in all his work.
5 - Look around you: you will find slaves with a force that returned to the world and most of them are out of the Islamic African countries (women - men - children), famines ravaging the Arab world - extreme poverty in some Arab countries, you are not required to spend but to improve, as much as you are able, your spending on famines, even once, is an argument for you before God that you have applied the verse (food on a day of famine), your benevolence to an orphan is an application of the verse (an orphan with dust), even for once, dropping the hypothesis of the verse on your back.
وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِۚ فَإِنۡ أُحۡصِرۡتُمۡ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۖ وَلَا تَحۡلِقُواْ رُءُوسَكُمۡ حَتَّىٰ يَبۡلُغَ ٱلۡهَدۡيُ مَحِلَّهُۥۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ بِهِۦٓ أَذٗى مِّن رَّأۡسِهِۦ فَفِدۡيَةٞ مِّن صِيَامٍ أَوۡ صَدَقَةٍ أَوۡ نُسُكٖۚ فَإِذَآ أَمِنتُمۡ فَمَن تَمَتَّعَ بِٱلۡعُمۡرَةِ إِلَى ٱلۡحَجِّ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۚ فَمَن لَّمۡ يَجِدۡ فَصِيَامُ ثَلَٰثَةِ أَيَّامٖ فِي ٱلۡحَجِّ وَسَبۡعَةٍ إِذَا رَجَعۡتُمۡۗ تِلۡكَ عَشَرَةٞ كَامِلَةٞۗ ذَٰلِكَ لِمَن لَّمۡ يَكُنۡ أَهۡلُهُۥ حَاضِرِي ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ (196)
And complete the Hajj and the Umrah for Allah. If you are constrained, then what is easier from the sacrifice, and do not shave your heads until the sacrifice has reached its place, so whoever of you is sick or has a head that is hurt, then a ransom is from fasting, alms, or rituals, so if you believe, then whoever proceeds with the Umrah to the Hajj, then he is not pleased with the sacrifice, so whoever cannot find it, then he should fast for three days during the Hajj, and seven days when you return, that is a complete ten. This is for the one whose family is not present at the mosque, and pious God and know that God is severe in punishment (196)
It is inferred by His saying [the Almighty]: {and complete the Hajj and the Umrah} which includes several matters.
The first thing
The obligation of Hajj and Umrah, and their hypothesis.
The second thing
The necessity of completing them with their pillars and their duties, which was indicated by the act of the Prophet, may God’s prayers and peace be upon him, and his saying: “Take your rites from me.”
Third order
There is an argument for those who say that Umrah is obligatory
Fourth order
Hajj and Umrah must be completed by initiating them, even if they are supererogatory
The fifth command
The command is to perfect them and be mastery them, and this is more than doing what is necessary for them. Sixth command
And in it is their sincerity to God Almighty
So sacrifice whatever is possible of the sacrifice, which is one-seventh of a camel, or one-seventh of a cow, or a sheep that is slaughtered by the confined, and he is shaved and released from his ihram because of the confinement, as the Prophet, may God’s prayers and peace be upon him and his companions, did, when the polytheists repelled them in the year of Al-Hudaybiyah, if he did not find the sacrifice, then he should fast for ten days, as in performing the Umrah to the Hajj, then he would break free from the Ihram.
Then the Most High said: {And do not shave your heads until the sacrifice reaches its place.}
This is one of the prohibitions of Ihram, the removal of hair, by shaving or otherwise, because the meaning is one of the head, or from the body, because what is meant by that is spread of hair, and the prevention of the luxury of removing it, and it is present in the rest of the hair.
Many scholars measured it
Hair removal
Trimming nails
The prohibition of what has been mentioned continues until the sacrifice reaches its place
To the last thing the scientists said
Commentaires