Majmu' al-FatawaIbn Taimiya

And Shaykh al-Islām—may Allah have mercy on him—said:

The words of Allah Most High,

“They ask you about the sacred month—about fighting therein,”

contain an apposition of inclusion. The question concerned only fighting during that month. Why, then, was the month mentioned first, when you have said that people mention first what is more important to explain and what concerns them more?

The answer is that they asked only after fighting had occurred during that month and their enemies had denounced them for violating it and profaning its sanctity. Their concern about the month exceeded their concern about the fighting. Indeed, the question arose because of the month’s sanctity, so it was mentioned first. Giving it precedence thus accords with the principle we have stated.

If it is asked: What, then, is the benefit of repeating the explicit word “fighting”? Why not simply use a pronoun and say, “It is a grave matter”? When you say, “I asked him about Zayd: ‘Is he in the house?’” this is more concise than saying, “Is Zayd in the house?”

The answer is that repeating the explicit noun serves an exquisite rhetorical purpose: it attaches the stated judgment to fighting during that month generally. Had a pronoun been used instead—“It is a grave matter”—one might have supposed that the judgment applied exclusively to the particular fighting about which the question was asked. But that is not the case;

وَقَالَ شَيْخُ الْإِسْلَامِ - رَحِمَهُ اللَّهُ -: قَوْله تَعَالَى {يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ} مِنْ بَابِ بَدَلِ الِاشْتِمَالِ وَالسُّؤَالُ إنَّمَا وَقَعَ عَنْ الْقِتَالِ فِيهِ فَلِمَ قُدِّمَ الشَّهْرُ وَقَدْ قُلْتُمْ: إنَّهُمْ يُقَدِّمُونَ مَا بَيَانُهُ أَهَمُّ وَهُمْ بِهِ أَعْنَى؟ . قِيلَ: السُّؤَالُ لَمْ يَقَعْ مِنْهُمْ إلَّا بَعْدَ وُقُوعِ الْقِتَالِ فِي الشَّهْرِ وَتَشْنِيعِ أَعْدَائِهِمْ عَلَيْهِمْ انْتِهَاكَهُ وَانْتِهَاكَ حُرْمَتِهِ وَكَانَ اهْتِمَامُهُمْ بِالشَّهْرِ فَوْقَ اهْتِمَامِهِمْ بِالْقِتَالِ فَالسُّؤَالُ إنَّمَا وَقَعَ مِنْ أَجْلِ حُرْمَةِ الشَّهْرِ فَلِذَلِكَ قُدِّمَ فِي الذِّكْرِ وَكَانَ تَقْدِيمُهُ مُطَابِقًا لِمَا ذَكَرْنَا مِنْ الْقَاعِدَةِ. فَإِنْ قِيلَ: فَمَا الْفَائِدَةُ فِي إعَادَةِ ذِكْرِ الْقِتَالِ بِلَفْظِ الظَّاهِرِ وَهَلَّا اكْتَفَى بِضَمِيرِهِ فَقَالَ: هُوَ كَبِيرٌ؟ وَأَنْتَ إذَا قُلْت: سَأَلَتْهُ عَنْ زَيْد هُوَ فِي الدَّارِ كَانَ أَوْجَزَ مِنْ أَنْ تَقُولَ أَزَيْدٌ فِي الدَّارِ؟ . قِيلَ: فِي إعَادَتِهِ بِلَفْظِ الظَّاهِرِ بَلَاغَةٌ بَدِيعَةٌ وَهُوَ تَعْلِيقُ الْحُكْمِ الْخَبَرِيِّ بِاسْمِ الْقِتَال فِيهِ عُمُومًا وَلَوْ أَتَى بِالْمُضْمَرِ فَقَالَ: هُوَ كَبِيرٌ لَتَوَهَّمَ اخْتِصَاصُ الْحُكْمِ بِذَلِكَ الْقِتَالِ الْمَسْئُولِ عَنْهُ وَلَيْسَ الْأَمْرُ كَذَلِكَ؛

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