7. Details as they appear in the fifth verse carry the seventh ruling. When war in defense of a correct objective breaks out against any power, all available combat resources should be used fully and conclusively. That is a time when showing mercy and appeasement would be showing cowardice.

From the same fifth verse comes the eighth ruling, that is, trust in a non-Muslim who has become a Muslim depends on three things. (A) Taubah (repentance) over disbelief in the past, (B) the establishing of Salah and (C) the paying of Zakah as due. Until these three conditions have been implemented practically, the option of war will not be withdrawn simply on the basis that someone has recited the Kalimah of Islam. When after the passing away of the Holy Prophet ﷺ ، some people refused to pay Zakah, Sayyidna Abu Bakr ؓ had declared a Jihad against them. On that occasion, by referring to this very verse in support of his action, he was able to convince and satisfy all Companions ؓ .

8. The ninth question in these verses concerns the meaning of the expression: يَوْمَ الْحَجِّ الْأَكْبَرِ‌ (yaumu 'l-hajju 'l-akbar: The day of the great hajj). The sayings of early commentators differ in this matter. Sayyidna ` Abdullah ibn ` Abbas, Sayyidna ` Umar, Sayyidna ` Abdullah ibn ` Umar, and Sayyidna ` Abdullah ibn Zubayr ؓ say that ` the day of the greater hajj means ` the day of ` Arafah' because the Holy Prophet ﷺ has said: الحج العرفۃ ('Arafah is the Hajj). (Abu Dawud, Tirmidhi)

9. Some others have said that it signifies: یوم النحر (yaumu 'n-nahr: the day of sacrifice), that is, the tenth of Dhu al-hijjah. In order to accommodate all these sayings, Sufyan ath-Thawri and other authorities have said that all five days of the Hajj are the substantiation of: یوم الحج الاکبر (yaumu -'l-hajju 'l-akbar: the day of the greater hajj) which includes ` Arafah and Yaumu 'n-nahr both. As for the use of the word یوم yaum or day in the singular, it is in accordance with the usage elsewhere as the Holy Qur'an calls a few days of the battle of Badr by the name of یوم الفرقان :yaumu 'l-Furqan in the singular form. Then, there are the common wars of Arabia. They too are identified by the word yaum or day - even though, they may have been spread over many more days - such as, یوم البعاث :yaumu 'l-bu` ath, یوم الاحد :yaumu l'Uhud etc. And since ` Umrah is called ` the smaller hajj, ( حج اصغر), therefore, it was to make it distinct that Hajj was called حج الاکبر ` the greater hajj' حج الاکبر (al-hajju '1-akbar). This tells us that, in the terminology of the Qur'an, Hajj as it takes place every year is nothing but ` the greater hajj' حج الاکبر (al-hajju '1-akbar). As for the popular assumption that the year in which ` Arafah falls on a Friday is specially ` the greater hajj,' it has no real basis except that the year in which the Holy Prophet ﷺ performed his last Hajj (حجۃ الوداع hajjatu 'l-wady`) just happened to be the year in which ` Arafah fell on the day of Jumu'ah. No doubt, this is a matter of distinction in its own place, but it has nothing to do with the sense of this verse.

In his Ahkam a1-Qur'an, Imam Abu Bakr al-Jassas has said: By calling the days of Hajj as ` the greater hajj,' the problem that ` Umrah cannot be performed during the days of Hajj has also been resolved here - because, the Holy Qur'an has specified these days for ` the greater hajj.'