Tafsir of Al-Balad 90:2

The Almighty’s saying, "And you are free [to act] in this city," is—according to what was chosen in al-Kashshaf—an interruption between the oath and its response. Within it is a verification of its content by mentioning some of the hardships [faced], according to the method of bara’at al-istihlal (excellence in opening/transition), and an incorporation of the evil conduct of the polytheists, so that their disparagement might be stated explicitly. This is based on al-hill meaning al-mustahal (one who deems something lawful to violate), in the pattern of the passive participle (maf‘ul), [referring to one] who is not respected. It is as if it were said: "And among the hardships is that a person like you, despite your great sanctity, is treated as one whose violation is permitted in this Sacred City, and is not respected, just as hunting is treated as permitted outside the Sanctuary."

According to Sharhabil ibn Sa‘d, they [the Quraish] would deem it forbidden to kill game therein or cut its trees, yet they deemed it lawful to expel you and kill you. In the affirmation of the fact that man is in a state of hardship through the oath, there is a strengthening for the Messenger of Allah (may Allah grant him peace and blessings) and an impetus to endure it with his noble self, for that is a decreed destiny.

It has also been permitted that al-hill may mean al-halal (the lawful), the opposite of al-haram (the forbidden). Ibn ‘Abbas said, in what was narrated from him by Ibn Jarir and others: "And you, O Muhammad, it is lawful for you to fight within it, whereas for others it is not." Mujahid said: "The Almighty made it lawful for him (upon him be peace) for an hour of the day." And the Almighty said to him: "Whatever you do within it, you are exempt (fi hill), and you shall not be held accountable for it." Similar narrations are reported from Abu Salih, Qatadah, ‘Atiyyah, Ibn Zayd, al-Hasan, and al-Dahhak. The phrasing is: "The Almighty says, 'You are free [to act] in the Sanctuary, so kill if you wish, or abstain.'" That was on the day of the Conquest. On that day, the Prophet (may Allah grant him peace and blessings) killed ‘Abdullah ibn Khatal—the one whom Quraish used to call "the man of two hearts." Abu Barzah Sa‘id ibn Harb al-Aslami brought him, and by the command of the Prophet (may Allah grant him peace and blessings), he struck his neck while he was clinging to the curtains of the Ka‘bah. He had displayed Islam and written some of the revelation for the Messenger of Allah, then apostatized and reviled the Messenger of Allah, claiming that what he dictated of the Qur’an came from himself, not from Allah the Almighty. Others were also killed as mentioned in the books of Sirah (biography).

Then the Prophet (may Allah grant him peace and blessings) said: "Allah the Almighty sanctified Makkah the day He created the heavens and the earth; so it is sacred until the Day of Resurrection. It was not lawful for anyone before me, and it will never be lawful for anyone after me. It was only made lawful for me for an hour of a day. Its trees shall not be cut, its fresh vegetation shall not be uprooted, its game shall not be startled, and its lost items shall not be picked up except by one who announces it." Al-‘Abbas said: "O Messenger of Allah, except idhkhir (rushes), for it is for our smiths and our graves and our houses." The Prophet (may Allah grant him peace and blessings) said: "Except idhkhir."

The precedence of the subject in this instance is for the purpose of exclusivity, as indicated in the report of Ibn ‘Abbas. Al-hill being in the sense of the future is based on the [assumption] that the revelation of the Surah was before the Hijrah, which was long before the Conquest. In a report narrated by ‘Abd ibn Humayd from Ibn Jubayr, there is that which is clear in suggesting that the verse was revealed after Abu Barzah struck the neck of Ibn Khatal on the day of the Conquest. If this is authentic, then it is not in the sense of the future. However, the majority holds the first view.

In the glorification of the object of the oath and the confirmation of that which is sworn upon by the oath, there is a confirmation of what the speech was directed toward. It is, according to what has been mentioned, that the consequence of endurance and hardship is victory and triumph; the purpose being to console him (may Allah grant him peace and blessings), then to prepare him by explicitly stating what will come of dominance. The glorification of the city indicates the glorification of the one for whom it was made lawful. In swearing by it, there is a preface for consolation, because the glorification of the city is a glorification of the one who dwells in it.

It has also been permitted that al-hill is in the manner mentioned in this aspect, but the meaning is: "And you are free [of responsibility] in this city regarding the sins that its people commit; you are detached and innocent of them." The meaning of swearing by the city is its glorification, and the interruption is a strengthening of that glorification and honor, by the fact that one like him (may Allah grant him peace and blessings)—in majesty of stature and the station of Prophethood—is dwelling in it, separate from the rabble and the riffraff. The benefit therein is to emphasize that which is sworn upon: that they are people of [corrupt] nature, so the nobility of the place and the one who dwells therein does not benefit them. It is as if it were said: "I swear by this city, noble in itself and in the one who dwells within it, that its people are in a state of sickness of heart and doubt, the extent of which cannot be measured."

It is said that al-hill is an adjective or a verbal noun in the sense of al-hal (one who settles). It is said: halla, meaning he descended/dwelt, he dwells, hallan and hululan. It is also said: he is hal in such and such a place, just as it is said he is hal in it. The statement that the adjective from hulul is hal is incorrect—it is hal (descending), not hill. The verbal noun of halla, meaning he descended, is hulul. Al-hill, with a fathah on the ha, and al-halal only, arises from a lack of research. The interruption is for his honor (may Allah grant him peace and blessings) by making his dwelling a hinge for the glorification of the city by swearing by it.

Some of the eminent scholars made the sentence, in this view, a state (hal) of this city. Likewise, some of them made it a circumstantial clause in both views prior to this. However, the state, in the second of them, is concurrent, and in the first of them, it is prospective—or concurrent, if it is said that the descending was at the hour when Makkah was made lawful. Ibn ‘Atiyyah made it a state in the first view as well, meaning al-hill being in the sense of al-mustahal (one who deems lawful to violate), but he restricted it to there being a negation that is not redundant. So reflect upon this. Regardless, in the indication and the placing of the explicit noun in place of the pronoun, there is what there is of the glorification of the city.