HURRY UP SINNERS.... سورة النساء 17 & 18مع تفسير إبن كثير Surah An-Nisau Verses 17 & 18 with Thafsir Ibnu Kathir English.

السلام عليكم ورحمة الله وبركاته بسم الله الرحمن الرحيم الحمد لله والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن اتبع هداه ، أما بعد 

سورة النساء 17 & 18مع تفسير إبن كثير

Surah An-Nisau  Verses 17 & 18 with Thafsir Ibnu Kathir

 English.

Before we learn these two verses from Holy Quran, we

 must

 learn that we should not keep our repentance/thoubah

 from 

sins pending.We should repent , turn to Allah at the

 earliest 

and get ready to accept death at any time because we 

don't

 know when and and where it comes.It is clear that our

 repentance will be accepted by Allah even if we repent

 and

 turn to Him just before our rouhu/spirit reaches our 

throat.But 

as we're not sure at what age we will die, how can we

 keep

 our thoubah/repentance pending?...Hurry up..We have 

limited time only....MY DEAR BROTHERS AND 

SISTERS......

Now see the verses,


إِنَّمَا التَّوْبَةُ عَلَى اللّهِ لِلَّذِينَ يَعْمَلُونَ السُّوَءَ بِجَهَالَةٍ ثُمَّ


 يَتُوبُونَ مِن قَرِيبٍ فَأُوْلَـئِكَ يَتُوبُ اللّهُ


عَلَيْهِمْ وَكَانَ اللّهُ عَلِيماً حَكِيماً

(17. Allah accepts  the

 Thoubah/repentance of those who do evil

 in ignorance and foolishness and repent

 soon 

afterwards; it is they to whom Allah will 

forgive and Allah is Ever All-Knower, All-

Wise.) 

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ


 أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الآنَ وَلاَ الَّذِينَ 


يَمُوتُونَ وَهُمْ كُفَّارٌ أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا


(18. And of no effect is the

  Thoubah/repentance of those who

 continue to do evil deeds until death

 faces one of 

them and he says: "Now I repent''; nor of

 those who die while they are

 Kafireen/disbelievers. For them, We have 

prepared a painful torment.)

تفسير ابن كثير

Now we'll , in shaa Allah,see the explanation of these two verses as given in Thafsir Ibnu Kathir. The Arabic text in full and the gist in English, given here.

 يَقُولُ تَعَالَى : إِنَّمَا يَتَقَبَّلُ اللَّهُ التَّوْبَةَ مِمَّنْ عَمِلَ السُّوءَ بِجَهَالَةٍ ، ثُمَّ يَتُوبُ وَلَوْ قَبْلَ مُعَايَنَةِ الْمَلَكِ  لِقَبْضِ  رُوحِهِ قَبْلَ الْغَرْغَرَةِ  

Allah states that He accepts repentance of the servant who commits an error in ignorance and then repents, even if the repentance is just before he sees the Angel who captures the Soul, before his soul reaches his throat.

قَالَ مُجَاهِدٌ وَغَيْرُ وَاحِدٍ : كُلُّ مَنْ عَصَى اللَّهَ خَطَأً أَوْ عَمْدًا فَهُوَ جَاهِلٌ حَتَّى يَنْزِعَ عَنِ الذَّنْبِ . 

Mujahid and one other person said, "Every person who disobeys Allah, either by mistake or intentionally is ignorant, until he refrains from the sin.'' 

وَقَالَ قَتَادَةُ عَنْ أَبِي الْعَالِيَةِ : أَنَّهُ كَانَ يُحَدِّثُ : أَنَّ أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانُوا يَقُولُونَ : كُلُّ ذَنْبٍ أَصَابَهُ عَبْدٌ فَهُوَ بِجَهَالَةٍ . رَوَاهُ ابْنُ جَرِيرٍ . 

Ibnu Jareer reports:Qatadah said that Abu Al-`Aliyah narrated that the Companions/Sahabah of the Messenger of Allah  swallallahu a'lyhi wa sallam used to say, "Every sin that the servant commits, he commits out of ignorance.''

وَقَالَ عَبْدُ الرَّزَّاقِ : أَخْبَرَنَا مَعْمَرٌ ، عَنْ قَتَادَةَ قَالَ : اجْتَمَعَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَرَأَوْا أَنَّ كُلَّ شَيْءٍ عُصِيَ بِهِ فَهُوَ جَهَالَةٌ ، عَمْدًا كَانَ أَوْ غَيْرَهُ . 

Abdur-Razzaq said:  Ma`mar informed me a report from  Qatadah.He said:  The Companions of the Messenger of Allah swllallahu a'lyhi wa sallam agreed that every sin that is committed by intention or otherwise, is committed in ignorance.''

وَقَالَ ابْنُ جُرَيْجٍ : أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ كَثِيرٍ ، عَنْ مُجَاهِدٍ قَالَ : كُلُّ عَامِلٍ بِمَعْصِيَةِ اللَّهِ فَهُوَ جَاهِلٌ حِينَ عَمِلَهَا . قَالَ ابْنُ جُرَيْجٍ : وَقَالَ لِي عَطَاءُ بْنُ أَبِي رَبَاحٍ نَحْوَهُ  

Ibn Jurayj said: "Abdullah bin Kathir told me  that Mujahid said:`Every person who disobeys Allah , is ignorant while committing the act of disobedience.''' Ibn Jurayj said, "`Ata' bin Abee Rabah told me something similar.'' 

وَقَالَ أَبُو صَالِحٍ عَنِ ابْنِ عَبَّاسٍ : مِنْ جَهَالَتِهِ عَمِلَ السُّوءَ  

 Abu Salih said that Ibn `Abbas radiyallahu anhu commented: "It is because of one's ignorance that he commits the error.'' 

وَقَالَ عَلِيُّ بْنُ أَبِي طَلْحَةَ ، عَنِ ابْنِ عَبَّاسٍ - ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ -قَالَ : مَا بَيْنَهُ وَبَيْنَ أَنْ يَنْظُرَ إِلَى مَلَكِ الْمَوْتِ ، وَقَالَ الضَّحَّاكُ : مَا كَانَ دُونَ الْمَوْتِ فَهُوَ قَرِيبٌ . وَقَالَ قَتَادَةُ وَالسُّدِّيُّ : مَا دَامَ فِي صِحَّتِهِ . وَهُوَ مُرْوِيٌ عَنِ ابْنِ عَبَّاسٍ . وَقَالَ الْحَسَنُ الْبَصْرِيُّ  - ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ - مَا لَمْ يُغَرْغِرْ . وَقَالَ عِكْرِمَةُ : الدُّنْيَا كُلُّهَا قَرِيبٌ . 

`Ali bin Abi Talhah reported that Ibn `Abbas radiyallahu anhu  said about the Ayah,

-ثُمَّ يَتُوبُونَ مِن قَرِيبٍ-

''and repent soon afterwards'': "Until just before he / she looks at the Angel of death.

 Ad-Dahhak said, "Every thing before death is included in the words , ''soon afterwards''

Qathadah and Suddi commented: ''It means as long as he is in good health'.

Al-Hasan Al-Basri said:  "Just before his last breath leaves his throat.'' `Ikrimah said, "All of this life is  included in the words ''`soon afterwards''.

ذِكْرُ الْأَحَادِيثِ فِي ذَلِكَ 

Now we'll see, in shaa Allah, some Hadiths on this subject. 

قَالَ الْإِمَامُ أَحْمَدُ : حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ وَعِصَامُ بْنُ خَالِدٍ ، قَالَا حَدَّثَنَا ابْنُ ثَوْبَانَ ، عَنْ أَبِيهِ ، عَنْ مَكْحُولٍ ، عَنْ جُبَيْرِ بْنِ نُفَيْرٍ عَنِ ابْنِ عُمَرَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ " . 

    رَوَاهُ التِّرْمِذِيُّ وَابْنُ مَاجَهْ مِنْ حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ ثَابِتِ بْنِ ثَوْبَانَ ، بِهِ وَقَالَ التِّرْمِذِيُّ : حَسَنٌ غَرِيبٌ . وَوَقَعَ فِي سُنَنِ ابْنِ مَاجَهْ : عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو . وَهُوَ وَهْمٌ ، إِنَّمَا هُوَ عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ 

Imam Ahmad recorded that Ibn `Umar said that the Messenger swallallahu a'lyhi wa sallam  said,

«إِنَّ اللهَ يَقْبَلُ تَوْبَةَ الْعَبْدِمَالَمْ يُغَرْغِر»

(Allah accepts the repentance of the servant as long as the Soul does not reach the throat.) This Hadith was also collected by At-Thirmidhi and Ibn Majah, and At-Thirmidhi said, "Hasan Gharib''. By mistake, Ibn Majah mentioned that this Hadith was narrated through `Abdullah bin `Amr. However, what is correct is that `Abdullah bin `Umar bin Al-Khattab was the narrator.

حَدِيثٌ آخَرُ عَنِ ابْنِ عُمَرَ : قَالَ أَبُو بَكْرِ بْنُ مَرْدَوَيْهِ : حَدَّثَنَا مُحَمَّدُ بْنُ مَعْمَرٍ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْحَسَنِ الْخُرَاسَانِيُّ ، حَدَّثَنَا يَحْيَى بْنُ عَبْدِ اللَّهِ الْبَابِلُتِّيُّ حَدَّثَنَا أَيُّوبُ بْنُ نَهِيكٍ الْحَلَبِيُّ قَالَ : سَمِعْتُ عَطَاءَ بْنَ أَبِي رَبَاحٍ قَالَ : سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " مَا مِنْ عَبْدٍ مُؤْمِنٍ يَتُوبُ قَبْلَ الْمَوْتِ بِشَهْرٍ إِلَّا قَبِلَ اللَّهُ مِنْهُ ، وَأَدْنَى مِنْ ذَلِكَ ، وَقَبْلَ مَوْتِهِ بِيَوْمٍ وَسَاعَةٍ ، يَعْلَمُ اللَّهُ مِنْهُ التَّوْبَةَ وَالْإِخْلَاصَ إِلَيْهِ إِلَّا قَبِلَ مِنْهُ " . 

Another report from Ibnu Umar radiyallahu anhu: Rasoolullahi swallallahu a'lyhi wa sallam said:'If a slave, who is a  believer, in Allah repents just before one month of his death his repentance will be accepted;and it will not be kept unaccepted even if it is just before a day or a saa'athu/hour of his death. And Allah is aware of the ikhlasw/sincerity and intention of the slave.

حَدِيثٌ آخَرُ : قَالَ أَبُو دَاوُدَ الطَّيَالِسِيُّ : حَدَّثَنَا شُعْبَةُ ، أَخْبَرَنَا إِبْرَاهِيمُ بْنُ مَيْمُونٍ ، أَخْبَرَنِي رَجُلٌ مَنْ مِلْحَانَ يُقَالُ لَهُ : أَيُّوبُ - قَالَ : سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ يَقُولُ : مَنْ تَابَ قَبْلَ مَوْتِهِ بِعَامٍ تِيبَ عَلَيْهِ ، وَمَنْ تَابَ قَبْلَ مَوْتِهِ بِشَهْرٍ تِيبَ عَلَيْهِ ، وَمَنْ تَابَ قَبْلَ مَوْتِهِ بِجُمُعَةٍ تِيبَ عَلَيْهِ ، وَمَنْ تَابَ قَبْلَ مَوْتِهِ بِيَوْمٍ تِيبَ عَلَيْهِ ، وَمَنْ تَابَ قَبْلَ مَوْتِهِ بِسَاعَةٍ تِيبَ عَلَيْهِ . فَقُلْتُ لَهُ : إِنَّمَا قَالَ اللَّهُ : -إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ - فَقَالَ : إِنَّمَا أُحَدِّثُكَ مَا سَمِعْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ 

وَهَكَذَا رَوَاهُ أَبُو دَاوُدَ الطَّيَالِسِيُّ ، وَأَبُو عُمَرَ الْحَوْضِيُّ ، وَأَبُو عَامِرٍ الْعَقَدِيُّ ، عَنْ شُعْبَةَ . 

Aboo Dwood Ath-thayaleesi records a report from Ayyob where Ayyoob says:I heard Abdullahi bnu Umar saying: 'If a person repents just before a year of his death, his repentance will be accepted;and if a person repents just before a month of his death ,his repentance will be accepted;and if a person repents just before the last Jumu'a in his life ,his repentance will be accepted;and if a person repents just before a day of his death ,his repentance will be accepted;and if a person repents just before a saa'athu/an hour of his death ,his repentance will be accepted.Hearing this I(Ayyoob) asked to Abdullahi bnu Umar:(How can this be?) Didn't  Allah say, 

إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ

''Allah accepts  the Thoubah/repentance of those who do evil in ignorance and foolishness and repent soon afterwards''?

Then Abdullahi bnu Umar replied:''I have informed you what I had heard from Rasoolullahi swallallahu a'lyhi wa sallam''

This incident was also reported by Aboo Umar Al Houdi and Aboo Amir A l Aqadi.

حَدِيثٌ آخَرُ : قَالَ الْإِمَامُ أَحْمَدُ : حَدَّثَنَا حُسَيْنُ بْنُ مُحَمَّدٍ ، حَدَّثَنَا مُحَمَّدُ بْنُ مُطَرِّفٍ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْبَيْلَمَانِيِّ قَالَ : اجْتَمَعَ أَرْبَعَةٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ أَحَدُهُمْ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ قَبْلَ أَنْ يَمُوتَ بِيَوْمٍ " . فَقَالَ الْآخَرُ : أَنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ : نَعَمْ . قَالَ : وَأَنَا سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ قَبْلَ أَنْ يَمُوتَ بِنِصْفِ يَوْمٍ " فَقَالَ الثَّالِثُ : أَنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ : نَعَمْ . قَالَ : وَأَنَا سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ قَبْلَ أَنْ يَمُوتَ بِضَحْوٍ " . قَالَ الرَّابِعُ : أَنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ : نَعَمْ . قَالَ وَأَنَا سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " إِنَّ اللَّهَ  تَعَالَى  يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ بِنَفَسِهِ " . وَقَدْ رَوَاهُ سَعِيدُ بْنُ مَنْصُورٍ عَنِ الدَّرَاوَرْدِيِّ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْبَيْلَمَانِيِّ فَذَكَرَ قَرِيبًا مِنْهُ . 

Imam Ahmad rahmathullahi a'lyhi records one Hadith from Abdu Rahman Bnu al Bailamani,He said:Once there gathered four Sahabas/Comrades of Rasoolullahi swallallahu a'lyhi wa sallam.Then one of them said : 'I've heard Rasoolullahi swallallahu a'lyhi wa sallam saying, ''Certainly Allah will accept the repentance of His slave even if it is just  one day before his death.Then another Sahabi asked him :Did you hear this from Rasoolullahi swallallahu a'lyhi wa sallam ? He replied in the affirmative.Then he said : 'And  I've heard Rasoolullahi swallallahu a'lyhi wa sallam saying, ''Certainly Allah will accept the repentance of His slave even if it is just half a day before his death.Then the third Sahabi asked him :Did you hear this from Rasoolullahi swallallahu a'lyhi wa sallam ? He replied in the affirmative.Then he said : 'And I've heard Rasoolullahi swallallahu a'lyhi wa sallam saying, ''Certainly Allah will accept the repentance of His slave even if it is just  a little bit before his death.Then the fourth Sahabi asked him :Did you hear this from Rasoolullahi swallallahu a'lyhi wa sallam ? He replied in the affirmative.Then he said : 'And I've heard Rasoolullahi swallallahu a'lyhi wa sallam saying, ''Certainly Allah will accept the repentance of His slave just before his 'gargarah/just before his the Rouh/Soul reaches his throat.

حَدِيثٌ آخَرُ : قَالَ أَبُو بَكْرِ بْنُ مَرْدَوَيْهِ : حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ بْنِ زَيْدٍ ، حَدَّثَنَا عِمْرَانُ بْنُ عَبْدِ الرَّحِيمِ ، حَدَّثَنَا عُثْمَانُ بْنُ الْهَيْثَمِ ، حَدَّثَنَا عَوْفٌ ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ ، عَنْ أَبِي هُرَيْرَةَ قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ مَا لَمْ يُغَرْغِرْ " . 

Another Hadith from Aboo Huraira radiyallahu anhu-He reports, Rasoolullahi swallallahu a'lyhi wa sallam says:''Certainly Allah will accept the repentance of His slave just before his 'gargarah/just before his the Rouh/Soul reaches his throat.

أَحَادِيثُ فِي ذَلِكَ مُرْسَلَةٌ  

قَالَ ابْنُ جَرِيرٍ : حَدَّثَنَا ابْنُ بَشَّارٍ ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ ، عَنْ عَوْفٍ ، عَنِ الْحَسَنِ قَالَ : 

بَلَغَنِي أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ " هَذَا مُرْسَلٌ حَسَنٌ . عَنِ الْحَسَنِ الْبَصْرِيِّ ، رَحِمَهُ اللَّهُ . 

آخَرُ : قَالَ ابْنُ جَرِيرٍ أَيْضًا ، رَحِمَهُ اللَّهُ : حَدَّثَنَا ابْنُ بَشَّارٍ ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ ، حَدَّثَنِي أَبِي ، عَنْ قَتَادَةَ ، عَنِ الْعَلَاءِ بْنِ زِيَادٍ ، عَنْ أَبِي أَيُّوبَ بُشَيْرِ بْنِ كَعْبٍ; أَنَّ نَبِيَّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ " . 

وَحَدَّثَنَا ابْنُ بَشَّارٍ ، حَدَّثَنَا عَبْدُ الْأَعْلَى ، عَنْ سَعِيدٍ ، عَنْ قَتَادَةَ ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ ، فَذَكَرَ مِثْلَهُ . 

Similar reports are there from various reporters.

أَثَرٌ آخَرُ : قَالَ ابْنُ جَرِيرٍ : حَدَّثَنَا ابْنُ بَشَّارٍ ، حَدَّثَنَا أَبُو دَاوُدَ ، حَدَّثَنَا عِمْرَانُ ، عَنْ قَتَادَةَ قَالَ : كُنَّا عِنْدَ  أَنَسِ بْنِ مَالِكٍ وَثَمَّ أَبُو قِلَابَةَ ، فَحَدَّثَ أَبُو قِلَابَةَ فَقَالَ : إِنَّ اللَّهَ تَعَالَى لَمَّا لَعَنَ إِبْلِيسَ سَأَلَهُ النَّظِرَةَ فَقَالَ : وَعِزَّتِكَ وَجَلَالِكَ لَا أَخْرُجُ مِنْ قَلْبِ ابْنِ آدَمَ مَا دَامَ فِيهِ الرُّوحُ . فَقَالَ اللَّهُ : وَعِزَّتِي لَا أَمْنَعُهُ التَّوْبَةَ مَا دَامَ فِيهِ الرُّوحُ  

Now we see an 'asa'r' from Aboo Qilaba on the subject.He says:When Allah cursed Iblees/Satan ,He asked him what he thinks.Then Iblees relied,'By Your Izzathu and Jalalathu,I'll not leavethe heart of the son of Man as long as there is rouhu/Soul in it.Then Allah replied: 'By My Izzathu,I'll not prevent the Man his repentance/thoubah as long as  there is rouhu/spirit in him.

وَقَدْ وَرَدَ هَذَا فِي حَدِيثٍ مَرْفُوعٍ ، رَوَاهُ الْإِمَامُ أَحْمَدُ فِي مَسْنَدِهِ مِنْ طَرِيقِ عَمْرِو بْنِ أَبِي عَمْرٍو وَأَبِي الْهَيْثَمِ الْعُتْوَارِيِّ كِلَاهُمَا عَنْ أَبِي سَعِيدٍ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " قَالَ إِبْلِيسُ : وَعِزَّتِكَ لَا أَزَالُ أُغْوِيهِمْ مَا دَامَتْ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ . فَقَالَ اللَّهُ عَزَّ وَجَلَّ : وَعِزَّتِي وَجَلَالِي ، لَا أَزَالُ أَغْفِرُ لَهُمْ مَا اسْتَغْفَرُونِي " . 

Imam Ahmad rahmathullahi a'lyhi  also has recorded a similar narration Aboo Sa-eedu from the Prophet swallallahu a'lyhi wa sallam.There Allah's reply is quoted as follows, 'I'll continue to forgive Man as long as he seeks forgiveness/isthigfaar from Me'.

فَقَدْ دَلَّتْ هَذِهِ الْأَحَادِيثُ عَلَى أَنَّ مَنْ تَابَ إِلَى اللَّهِ عَزَّ وَجَلَّ وَهُوَ يَرْجُو الْحَيَاةَ ، فَإِنَّ تَوْبَتَهُ مَقْبُولَةٌ [ مِنْهُ ] ; وَلِهَذَا قَالَ تَعَالَى  - فَأُولَئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا 

From all the Hadiths above it is evident that , when there is a ray of hope for the Man in his Life , then his repentance will be accepted.That is why  Allah said,

فَأُوْلَـئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيماً حَكِيماً

-It is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.

 فَأَمَّا مَتَى وَقَعَ الْإِيَاسُ مِنَ الْحَيَاةِ ، وَعَايَنَ الْمَلَكَ ، وَحَشْرَجَتِ الرُّوحُ فِي الْحَلْقِ ، وَضَاقَ بِهَا الصَّدْرُ ، وَبَلَغَتِ الْحُلْقُومَ ، وَغَرْغَرَتِ النَّفْسُ صَاعِدَةً فِي الْغَلَاصِمِ - فَلَا تَوْبَةَ مُتَقَبَّلَةٌ حِينَئِذٍ ، وَلَاتَ حِينَ مَنَاصٍ

Surely, when hope in continued living diminishes, the angel of death comes forth and the soul reaches the throat,  the chest narrows, and  he arrives at the state where it is being gradually pulled out, then there no Repentance/thoubah will beaccepted and there will be  no way out of that certain end. 

 وَلِهَذَا قَالَ تَعَالَى - وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ 

Hence Allah's statements,

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَـتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّى تُبْتُ الاٌّنَ

''And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent,'

 وَهَذَا كَمَا قَالَ تَعَالَى - فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ -فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا  الْآيَتَيْنِ ، [ غَافِرٍ : 84 ، 85 ]

Also Allah says in Surah Al Gafir, verses 84 & 85

فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ

And when they saw Our punishment, they said," We believe in Allah alone and disbelieve in that which we used to associate with Him." 

 فَلَمْ يَكُ يَنفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا ۖ سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ ۖ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ 

But never did their faith benefit them once they saw Our punishment. [It is] the established way of Allah which has preceded among His servants. And the disbelievers thereupon lost [all].

 وَكَمَا حَكَمَ تَعَالَى بِعَدَمِ تَوْبَةِ أَهْلِ الْأَرْضِ إِذَا عَايَنُوا الشَّمْسَ طَالِعَةً مِنْ مَغْرِبِهَا كَمَا قَالَ  تَعَالَى -يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا - الْآيَةَ - الْأَنْعَامِ : 158 

Allah has ruled that He will accept Thoubah/repentance of his slaves until the Sun rises from the west.Please verse 158 of Surah Al An'am

هَلْ يَنظُرُونَ إِلاَّ أَن تَأْتِيهُمُ الْمَلآئِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا 

خَيْرًا قُلِ انتَظِرُواْ إِنَّا مُنتَظِرُونَ

Do they [then] wait for anything except that the angels should come to them or your Lord should come or that there come some of the signs of your Lord? The Day that some of the signs of your Lord will come no soul will benefit from its faith as long as it had not believed before or had earned through its faith some good. Say, "Wait. Indeed, we [also] are waiting."

وَقَوْلُهُ- وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ

 كُفَّارٌ - الْآيَةَ - يَعْنِي - أَنَّ الْكَافِرَ إِذَا مَاتَ عَلَى كُفْرِهِ وَشِرْكِهِ لَا يَنْفَعُهُ نَدَمُهُ وَلَا تَوْبَتُهُ ، وَلَا يُقْبَلُ مِنْهُ فَدِيَةٌ وَلَوْ بِمَلْءِ الْأَرْضِ [ ذَهَبًا ] Allah said,

وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ

''nor of those who die while they are disbelievers''. Consequently, when the disbeliever dies while still a disbeliever and polytheist, his sorrow and repentance shall not avail him. If he were to ransom himself, even with the earth's fill of gold, it will not be accepted from him.

قَالَ ابْنُ عَبَّاسٍ ، وَأَبُو الْعَالِيَةِ ، وَالرَّبِيعُ بْنُ أَنَسٍ : ( وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ) قَالُوا : نَزَلَتْ فِي أَهْلِ الشِّرْكِ . 

 Ibn `Abbas, Abu Al-`Aliyah and Ar-Rabi` bin Anas said that the Ayah:

وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ

''nor of those who die while they are disbelievers'', it was revealed about the people of Shirk. 

وَقَالَ الْإِمَامُ أَحْمَدُ : حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ ثَابِتِ بْنِ ثَوْبَانَ ، قَالَ : حَدَّثَنِي أَبِي ، عَنْ مَكْحُولٍ : أَنَّ عُمَرَ بْنَ نُعَيْمٍ حَدَّثَهُ عَنْ أُسَامَةَ بْنِ سَلْمَانَ : أَنَّ أَبَا ذَرٍّ حَدَّثَهُمْ : أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ - أَوْ يَغْفِرُ لِعَبْدِهِ - مَا لَمْ يَقَعِ الْحِجَابُ " . قِيلَ : وَمَا وُقُوعُ الْحِجَابِ ؟ قَالَ : " أَنْ تَخْرُجَ النَّفْسُ وَهِيَ مُشْرِكَةٌ "

 Imam Ahmad recorded that Usamah bin Salman said that Abu Dharr said that the Messenger of Allah swallallahu a'lyhi wa sallam  said,

«إِنَّ اللهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ أَوْ يَغْفِرُ لِعَبْدِهِ مَالَمْ يَقَعِ الْحِجَاب»

''Allah accepts the repentance of His servant, or forgives His servant, as long as the veil does not drop.) They asked, "And what does the drop of the veil mean '' He said,

«أَنْ تَخْرُجَ النَّفْسُ وَهِيَ مُشْرِكَة»

-When the soul is removed while one is a polythiest''.

 ; وَلِهَذَا قَالَ تَعَالَى - أُولَئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا - أَيْ : مُوجِعًا شَدِيدًا مُقِيمًا . 

 And that is why Allah then said,

أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَاباً أَلِيماً

(For them We have prepared a painful torment), torment that is severe, eternal and enormous.

Jannah is assured if you KEEP YOUR TONGUE AND SEX FROM HARAM -Sahih al-Bukhari 6474 with Fath'hul Bari English صحيح البخاري مع فتح الباري كتاب الرقاق

السلام عليكم ورحمة الله وبركاته
Dear brothers and sisters,The two organs which often create problems for a man or a woman are his or her tongue and sexual 
organs.Our Prophet Muhammad swallallahu a'lyhi wa sallam 
assures us Jannah/Paradise in 
the Hereafter if we are able to protect these two boneless organs from sins.

Sahih al-Bukhari 6474
with Fath'hul Bari English
صحيح البخاري مع فتح الباري
كتاب الرقاق
To make the Heart Tender (Ar-Riqaq)
باب حِفْظِ اللِّسَانِ
Chapter: To protect one's tongue

وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ
 خَيْرًا، أَوْ لِيَصْمُتْ». وَقَوْلِهِ تَعَالَى: {مَا يَلْفِظُ
 مِنْ قَوْلٍ إِلاَّ لَدَيْهِ
رَقِيبٌ عَتِيدٌ

Here Imam Bukhari starts this Babu with a
 segment of an important Hadith and a verse from Surah Qaf – verse18.
The full Hadith and the concerned verse is given below

عن أبي هريرة رضي الله عنه أن رسول الله 
صلى الله عليه
وسلم قال: من كان يؤمن بالله
 واليوم الآخر فليقل خيراً أو ليصمت، ومن كان يؤمن
 بالله 
واليوم الآخر فليكرم جاره، ومن كان 
  يؤمن بالله واليوم الآخر فليكرم ضيفه
Aboo Huraira radiyallahu anhu
 narrates:Rasoolullahi swallallahu a'lyhi
 wa sallam said:Whoever believes
 in Allah and the Last Day should
 say what is good or should keep
silent;and whoever believes
 in Allah and the Last Day should
 respect his 
neighbour and whoever believes  
 in Allah and the Last Day should
 respect his guest.

Now we'll see verse 18 of Surah Qaf,

مَا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
Man does not utter any word except that with him is Raqeebu
 and A'theedu prepared to record.

Now we'll see the Hadith 
6474

حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ، سَمِعَ أَبَا حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ،
 عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏ 
مَنْ يَضْمَنْ لِي مَا بَيْنَ لَحْيَيْهِ وَمَا بَيْنَ رِجْلَيْهِ
أَضْمَنْ لَهُ الْجَنَّةَ
Narrated Sahl bin Sa`d radiyallahu anhu:
Allah's Messenger swallallahu alyhi wa sallam said: "Whoever
 can guarantee (the chastity of) what is
 between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I
 guarantee Paradise for him

Now we'll see the explanation of this Hadith as given in Fath'hul Bari with its Arabic text and gist in 
English

 قَوْلُهُ بَابُ حِفْظِ اللِّسَانِ- أَيْ عَنِ النُّطْقِ بِمَا لَا يَسُوغُ شَرْعًا 
مِمَّا لَا حَاجَةَ لِلْمُتَكَلِّمِ بِهِ . وَقَدْ
 أَخْرَجَ أَبُو الشَّيْخِ فِي " كِتَابِ الثَّوَابِ " 
وَالْبَيْهَقِيُّ فِي " الشُّعَبِ " مِنْ حَدِيثِ أَبِي جُحَيْفَةَ
 رَفَعَهُ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ حِفْظُ اللِّسَانِ
Here, hifdu' llisan/keeping the tongue' means keeping it away from unwanted talks.In one Hadith of Aboo Juhaifa recorded by Baihaqi and Abu Shykh we see,The action which is the most loved by Allah is keeping the tongue away from unwanted talks.
قَوْلُهُ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ إِلَخْ وَقَعَ عِنْدَ أَبِي ذَرٍّ " وَقَوْلُ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ إِلَخْ " وَقَدْ أَوْرَدَهُ مَوْصُولًا فِي الْبَابِ بِلَفْظِهِ
وَقَوْلُهُ وَقَوْلُ اللَّهِ - تَعَالَى - مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ كَذَا لِأَبِي ذَرٍّ وَلِلْأَكْثَرِ " وَقَوْلُهُ مَا يَلْفِظُ إِلَخْ "وَلِابْنِ بَطَّالٍ " وَقَدْ أَنْزَلَ اللَّهُ - تَعَالَى - مَا يَلْفِظُ الْآيَةَ " وَقَدْ تَقَدَّمَ مَا يَتَعَلَّقُ بِتَفْسِيرِهَا فِي تَفْسِيرِ سُورَةِ ق
...................................................
وَقَالَ ابْنُ بَطَّالٍ جَاءَ عَنِ الْحَسَنِ أَنَّهُمَا يَكْتُبَانِ كُلَّ شَيْءٍ وَعَنْ عِكْرِمَةَ يَكْتُبَانِ الْخَيْرَ وَالشَّرَّ فَقَطْ وَيُقَوِّي الْأَوَّلَ تَفْسِيرُ أَبِي صَالِحٍ فِي قَوْلِهِ - تَعَالَى - يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ قَالَ تَكْتُبُ الْمَلَائِكَةُ كُلَّ مَا يَتَلَفَّظُ بِهِ الْإِنْسَانُ ثُمَّ يُثْبِتُ اللَّهُ مِنْ ذَلِكَ مَا لَهُ وَمَا عَلَيْهِ وَيَمْحُو مَا عَدَا ذَلِكَ قُلْتُ هَذَا لَوْ ثَبَتَ كَانَ نَصًّا فِي ذَلِكَ وَلَكِنَّهُ مِنْ رِوَايَةِ الْكَلْبِيِّ وَهُوَ ضَعِيفٌ جِدًّا
Ibnu Bathal quotes from Hasan:The two angels-Raqeebu & A'theedu record everything.Also he records from I'krima:They record virtues and vices only.But the former view-the view of Hasan- is more powerful as it is in consonance with the Thafseer of Aboo Swalih for the words of Allah, 
يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ
'Allah deletes what He intends and he fixes.....', in Surah Ar-Ra'adu; in whose thafsir Aboo Swalih says that angels record what all things that men  utter and then Allah fixes what is for and against the doer of the actions; and He deletes what remains. I -Ibnu Hajar-say:If this one is confirmed , then it would have been a strong proof; but it is from the report of Kalbi and is very weak.
وَالرَّقِيبُ هُوَ الْحَافِظُ وَالْعَتِيدُ هُوَ الْحَاضِرُ وَوَرَدَ فِي فَضْلِ الصَّمْتِ عِدَّةُ أَحَادِيثَ مِنْهَا حَدِيثُ سُفْيَانَ بْنِ عَبْدِ اللَّهِ الثَّقَفِيِّ قُلْتُ يَا رَسُولَ اللَّهِ مَا أَخْوَفُ مَا تَخَافُ عَلَيَّ ؟ قَالَ هَذَا وَأَخَذَ بِلِسَانِهِ أَخْرَجَهُ
التِّرْمِذِيُّ وَقَالَ حَسَنٌ صَحِيحٌ

Raqeeb means hafidu/one who keeps/watches/observes and A'theedu means one who is present.There are many Hadiths regarding the superiority of keeping 'silence'.In one Hadith Sufyanu bnu Abdillah As-Saqafi says:Once I asked Allah's Messenger-'' Oh , Rasoolullah....''What is the most fearful thing which you fear from me?Then Rasoolullahi swallallahu a'lyhi wa sallam took his tongue out and said , ''It is this one''.Imam Thirmudhi has recorded this Hadith and graded it as Hasan Sahih.
وَتَقَدَّمَ فِي الْإِيمَانِ حَدِيثُ الْمُسْلِمِ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ وَلِأَحْمَدَ وَصَحَّحَهُ ابْنُ حِبَّانَ مِنْ حَدِيثِ الْبَرَاءِ وَكُفَّ لِسَانَكَ إِلَّا مِنْ خَيْرٍ
We have already come across the following Hadith in Kithab ul Eeman;
الْمُسْلِمِ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ
'A Muslim is a person from whose hands and tongue other Muslims are saved.(Note :Injustice and ,attacks without valid reasons,on Non-Muslims too is prohibited as it is evident from various verses of Quran and Sunnah.But here Muslims are particularly mentioned).In another Hadith we see, 
وَكُفَّ لِسَانَكَ إِلَّا مِنْ خَيْرٍ
'And you Hold your tongue except for good ends. 
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ قُلْتُ يَا رَسُولَ اللَّهِ مَا النَّجَاةُ ؟ قَالَ أَمْسِكْ عَلَيْكَ لِسَانَكَ الْحَدِيثُ أَخْرَجَهُ التِّرْمِذِيُّ وَحَسَّنَهُ وَفِي حَدِيثِ مُعَاذٍ مَرْفُوعًا أَلَا أُخْبِرُكَ بِمَلَاكِ الْأَمْرِ كُلِّهِ كُفَّ هَذَا وَأَشَارَ إِلَى لِسَانِهِ قُلْتُ يَا رَسُولَ اللَّهِ وَإِنَّا لَمُؤَاخَذُونَ بِمَا نَتَكَلَّمُ بِهِ ؟ قَالَ وَهَلْ يَكُبُّ النَّاسَ فِي النَّارِ عَلَى وُجُوهِهِمْ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ أَخْرَجَهُ أَحْمَدُ وَالتِّرْمِذِيُّ وَصَحَّحَهُ وَالنَّسَائِيُّ وَابْنُ مَاجَهْ كُلُّهُمْ مِنْ طَرِيقِ أَبِي وَائِلٍ عَنْ مُعَاذٍ مُطَوَّلًا وَأَخْرَجَهُ أَحْمَدُ أَيْضًا مِنْ وَجْهٍ آخَرَ عَنْ مُعَاذٍ وَزَادَ الطَّبَرَانِيُّ فِي رِوَايَةٍ مُخْتَصَرَةٍ ثُمَّ إِنَّكَ لَنْ تَزَالَ سَالِمًا مَا سَكَتَّ فَإِذَا تَكَلَّمْتَ كُتِبَ عَلَيْكَ أَوْ لَكَ
 Uqbathu bnu Amir reports, Once I asked the Messenger of Allah swallallahu a'lyhi wa sallam:Oh Rasoolullah,What is Victory?Then the Prophet replied:Hold your tongue.Imam Thirmudhi recorded this Hadith and declared it as Hasan. In one Hadith we see when the Prophet swallallahu a'lyhi wa sallam  asks, 
أَلَا أُخْبِرُكَ بِمَلَاكِ الْأَمْرِ كُلِّهِ
'What is the thing which is the 'Malaku' of all'; then the Prophet himself explains pointing his tongue, 'Hold this one'.Then Mu'aadu radiyallahu anhu asks him:''Are we expected to hold the organ which we use for talking?'' Then the Prophet swallallahu a'lyhi wa sallam replied,:What is the thing which makes the people fall in the Hell Fire ? It is nothing but what they reap which they sowed with their tongues.Imam Ahmad, Thirmudhi, Nasa'i , Ibnu Majah etc.(rahmathullahi alyhim) have reported this Hadith.In the report of Imam Thabrani we see the following addition too- '' You will be successful as long as you keep  silence; and if you speak it will be recorded either for you or against you.
وَفِي حَدِيثِ أَبِي ذَرٍّ مَرْفُوعًا عَلَيْكَ بِطُولِ الصَّمْتِ فَإِنَّهُ مَطْرَدَةٌ لِلشَّيْطَانِ أَخْرَجَهُ أَحْمَدُ وَالطَّبَرَانِيُّ وَابْنُ حِبَّانَ وَالْحَاكِمُ وَصَحَّحَاهُ وَعَنْ ابْنِ عُمَرَ رَفَعَهُ مَنْ صَمَتَ نَجَا أَخْرَجَهُ التِّرْمِذِيُّ وَرُوَاتُهُ ثِقَاتٌ وَعَنْ أَبِي هُرَيْرَةَ رَفَعَهُ مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ أَخْرَجَهُ التِّرْمِذِيُّ وَحَسَّنَهُ
There are Hadiths on this subject from Aboo Dar,Ibnu Umar etc.which are recorded in various Hadith kithabs.In the Hadith of Aboo Huraira radiyallahu anhu recorded by Thirmudhi we see, 
مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ
''It is the prrfectness /beauty of the Islam of a human being to avoid what is not needed by him'. Imam Thimudhi has graded this Hadith as Hasan.
وَذَكَرَ الْمُصَنِّفُ فِي الْبَابِ أَرْبَعَةَ أَحَادِيثَ
الْأَوَّلُ قَوْلُهُ ( حَدَّثَنِي ) كَذَا لِأَبِي ذَرٍّ وَلِلْبَاقِينَ " حَدَّثَنَا " وَكَذَا لِلْجَمِيعِ فِي هَذَا السَّنَدِ بِعَيْنِهِ فِي الْمُحَارِبِينَ وَعُمَرُ بْنُ عَلِيٍّ الْمُقَدَّمِيُّ بِفَتْحِ الْقَافِ وَتَشْدِيدِ الدَّالِ هُوَ عَمُّ مُحَمَّدِ بْنِ أَبِي بَكْرٍ الرَّاوِي عَنْهُ وَقَدْ تَقَدَّمَ أَنَّ عُمَرَ
مُدَلِّسٌ لَكِنَّهُ صَرَّحَ هُنَا بِالسَّمَاعِ
قَوْلُهُ عَنْ سَهْلِ بْنِ سَعْدٍ هُوَ السَّاعِدِيُّ
Here , in this Babu, Imam Bukhari gives records four Hadiths in this Babu out of which we're discussing the first one.Here the discussion above is regarding the chain of narrators.
قَوْلُهُ مَنْ يَضْمَنْ بِفَتْحِ أَوَّلِهِ وَسُكُونِ الضَّادِ الْمُعْجَمَةِ وَالْجَزْمِ مِنَ الضَّمَانِ بِمَعْنَى الْوَفَاءِ بِتَرْكِ الْمَعْصِيَةِ فَأَطْلَقَ الضَّمَانَ وَأَرَادَ لَازِمَهُ وَهُوَ أَدَاءُ الْحَقِّ الَّذِي عَلَيْهِ فَالْمَعْنَى مَنْ أَدَّى الْحَقَّ الَّذِي عَلَى لِسَانِهِ مِنَ النُّطْقِ بِمَا يَجِبُ عَلَيْهِ أَوِ الصَّمْتِ عَمَّا لَا يَعْنِيهِ وَأَدَّى الْحَقَّ الَّذِي عَلَى فَرْجِهِ مِنْ وَضْعِهِ فِي الْحَلَالِ وَكَفِّهِ عَنِ الْحَرَامِ
Here in the Hadith the words ,
مَنْ يَضْمَنْ
used in the case of tongue and private parts denotes that, one should observe the duties towards one's tongue by speaking what is needed only and by keeping silence when the talks are not necessary.Also one should observe the duties towards one's Farju/private part by putting it/using it  in permitted ways(in one's halal life partner) and by avoiding placing it in prohibitted ways. 
وَسَيَأْتِي فِي الْمُحَارِبِينَ عَنْ خَلِيفَةَ بْنِ خَيَّاطٍ عَنْ عُمَرَ بْنِ عَلِيٍّ بِلَفْظِ " مَنْ تَوَكَّلَ " وَأَخْرَجَهُ التِّرْمِذِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْأَعْلَى عَنْ عُمَرَ بْنِ عَلِيٍّ بِلَفْظِ " مَنْ تَكَفَّلَ " وَأَخْرَجَهُ الْإِسْمَاعِيلِيُّ عَنِ الْحَسَنِ بْنِ سُفْيَانَ قَالَ " حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ وَعُمَرُ بْنُ عَلِيٍّ هُوَ الْفَلَّاسُ وَغَيْرُهُمَا قَالُوا حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ " بِلَفْظِ " مَنْ حَفِظَ " عِنْدَ أَحْمَدَ وَأَبِي يَعْلَى مِنْ حَدِيثِ أَبِي مُوسَى بِسَنَدٍ حَسَنٍ وَعِنْدَ الطَّبَرَانِيِّ مِنْ حَدِيثِ أَبِي رَافِعٍ بِسَنَدٍ جَيِّدٍ لَكِنْ قَالَ " فَقْمَيْهِ " بَدَلَ " لَحْيَيْهِ " وَهُوَ بِمَعْنَاهُ وَالْفَقْمِ بِفَتْحِ الْفَاءِ وَسُكُونِ الْقَافِ
We see above different but synonymous words used in different reports of similar Hadiths.
قَوْلُهُ ( لَحْيَيْهِ ) بِفَتْحِ اللَّامِ وَسُكُونِ الْمُهْمَلَةِ وَالتَّثْنِيَةِ هُمَا الْعَظْمَاتُ فِي جَانِبَيِ الْفَمِ وَالْمُرَادُ بِمَا بَيْنَهُمَا اللِّسَانُ وَمَا يَتَأَتَّى بِهِ النُّطْقُ وَبِمَا بَيْنَ الرِّجْلَيْنِ الْفَرْجُ وَقَالَ الدَّاوُدِيُّ الْمُرَادُ بِمَا بَيْنَ اللَّحْيَيْنِ الْفَمُ قَالَ فَيَتَنَاوَلُ الْأَقْوَالَ وَالْأَكْلَ وَالشُّرْبَ وَسَائِرَ مَا يَتَأَتَّى بِالْفَمِ مِنَ الْفِعْلِ ، قَالَ وَمَنْ تَحَفَّظْ مِنْ ذَلِكَ أَمِنَ مِنَ الشَّرِّ كُلِّهِ لِأَنَّهُ لَمْ يَبْقَ إِلَّا السَّمْعُ وَالْبَصَرُ كَذَا قَالَ وَخَفِيَ عَلَيْهِ أَنَّهُ بَقِيَ الْبَطْشُ بِالْيَدَيْنِ وَإِنَّمَا مَحْمَلُ الْحَدِيثِ عَلَى أَنَّ النُّطْقَ بِاللِّسَانِ أَصْلٌ فِي حُصُولِ كُلِّ مَطْلُوبٍ فَإِذَا لَمْ يَنْطِقْ بِهِ إِلَّا فِي خَيْرٍ سَلِمَ
In the Hadith, the word,
لَحْيَيْهِ
'Lahyaihi' means the bones on either side of the mouth opening.The organ in between those bones means the tongue,i.e the talks caused by the tongue. Now the organ in between two thighs is the Farju/private part(Note:Farju is generally used to denote penis and vagina though it is specially used to denote vagina.D'akar is the word specially used to denote penis).Dawoodi says:That which is in between the two jaw bones means the   mouth .Then holding the mouth means all actions performed by the mouth including eating, drinking and speaking prohibited things Dawoodi continues:'Whoever is able to free from the sins of tongue , then for him there remains only sins related with hearing and sight and the sins of arms including catching prohibited things.The Hadith implies  that most of the  evils start with the tongue and if anyone is talking nothing other than good, then he will be saved. 
وَقَالَ ابْنُ بَطَّالٍ : دَلَّ الْحَدِيثُ عَلَى أَنَّ أَعْظَمَ الْبَلَاءِ عَلَى الْمَرْءِ فِي الدُّنْيَا لِسَانُهُ وَفَرْجُهُ فَمَنْ وُقِيَ شَرَّهُمَا وُقِيَ أَعْظَمَ الشَّرِّ
Ibnu Bathal says:In this world most of the trials faced by human beiings are because of his tongue and Farju/private part/sex;and from the Hadith it is evident that,if anyone is free from the vices of those two organs he will be able to keep away from most of the vices. 
قَوْلُهُ أَضْمَنْ لَهُ بِالْجَزْمِ جَوَابُ الشَّرْطِ وَفِي رِوَايَةِ خَلِيفَةَ " تَوَكَّلْتُ لَهُ بِالْجَنَّةِ " وَوَقَعَ فِي رِوَايَةِ الْحَسَنِ " تَكَفَّلْتُ لَهُ " قَالَ التِّرْمِذِيُّ : حَدِيثُ سَهْلِ بْنِ سَعْدٍ حَسَنٌ صَحِيحٌ وَأَشَارَ إِلَى أَنَّ أَبَا حَازِمٍ تَفَرَّدَ بِهِ عَنْ سَهْلٍ فَأَخْرَجَهُ مِنْ طَرِيقِ مُحَمَّدِ بْنِ عَجْلَانَ عَنْ أَبِي حَازِمٍ عَنْ أَبِي هُرَيْرَةَ بِلَفْظِ مَنْ وَقَاهُ اللَّهُ شَرَّ مَا بَيْنَ لَحْيَيْهِ وَشَرَّ مَا بَيْنَ رِجْلَيْهِ دَخَلَ الْجَنَّةَ وَحَسَّنَهُ وَنَبَّهَ عَلَى أَنَّ أَبَا حَازِمٍ الرَّاوِيَ عَنْ سَهْلٍ غَيْرُ أَبِي حَازِمٍ الرَّاوِي عَنْ أَبِي هُرَيْرَةَ . قُلْتُ وَهُمَا مَدَنِيَّانِ تَابِعِيَّانِ لَكِنَّ الرَّاوِيَ عَنْ أَبِي هُرَيْرَةَ اسْمُهُ سَلْمَانُ وَهُوَ أَكْبَرُ مِنَ الرَّاوِي عَنْ سَهْلٍ وَاسْمُهُ سَلَمَةُ وَلِهَذَا اللَّفْظِ شَاهِدٌ مِنْ مُرْسَلِ عَطَاءِ بْنِ يَسَارٍ فِي الْمُوَطَّأِ
Now the details above is the various reports regarding the later parts of this Hadith or similar Hadiths with different but synonymous words.In one Hadith of Aboo Huraira radiyallahu anhu upon the subject we see,
مَنْ وَقَاهُ اللَّهُ شَرَّ مَا بَيْنَ لَحْيَيْهِ وَشَرَّ مَا بَيْنَ رِجْلَيْهِ دَخَلَ الْجَنَّةَ
Whoever is saved by Allah from the vices of the organ that which is in between his jaw bones and from the vices of the organ that which is in between his thighs ,then he will enter Jannah/paradise. 
......................................

MUHARAM lEARNING SERIES 2 Surah At-thoubah 37 English with Thafsir Ibnu Kathir تفسيرإبن كثير

MUHARAM lEARNING SERIES 2 
Surah At-thoubah 37 English with Thafsir Ibnu Kathir تفسيرإبن كثير
إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ يُضَلُّ بِهِ الَّذِينَ كَفَرُواْ يُحِلِّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِّيُوَاطِؤُواْ عِدَّةَ مَا حَرَّمَ اللّهُ فَيُحِلُّواْ مَا حَرَّمَ اللّهُ زُيِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ
Certainly,The Nasee-u postponing of  the Sanctity of a Sacred/Forbidden Month -  is indeed a thing which increases  disbelief; thereby the disbelievers are led astray, for they make fighting  lawful in a Forbidden Month one year and forbid the same  the next  year in order to adjust the number of months Forbidden by Allah, and make such Forbidden ones Lawful for fighting. The evil of their deeds is made fair-seeming to them. And Allah guides not the people who disbelieve.

Thafsir Ibnu Kathir
تفسيرإبن كثير
Now we'll, in shaa Allah , see the thafsir of this verse as given in Thafsir Ibnu Kathir.The original Arabic text in full with the gist in English is given here.
هَذَا مِمَّا ذَمَّ اللَّه تَعَالَى بِهِ الْمُشْرِكِينَ مِنْ تَصَرُّفهمْ فِي شَرْع اللَّه بِآرَائِهِمْ الْفَاسِدَة وَتَغْيِيرهمْ أَحْكَام اللَّه بِأَهْوَائِهِمْ الْبَارِدَة وَتَحْلِيلهمْ مَا حَرَّمَ اللَّه وَتَحْرِيمهمْ مَا أَحَلَّ اللَّه فَإِنَّهُمْ كَانَ فِيهِمْ مِنْ الْقُوَّة الْغَضَبِيَّة وَالشَّهَامِيَّة مَا اِسْتَطَاعُوا بِهِ مُدَّة الْأَشْهُر الثَّلَاثَة فِي التَّحْرِيم الْمَانِع لَهُمْ مِنْ قَضَاء أَوْطَارهمْ مِنْ قِتَال أَعْدَائِهِمْ فَكَانُوا قَدْ أَحْدَثُوا قَبْل الْإِسْلَام بِمُدَّةٍ تَحْلِيل الْمُحَرَّم فَأَخَّرُوهُ إِلَى صَفَر فَيُحِلُّونَ الشَّهْر الْحَرَام وَيُحَرِّمُونَ الشَّهْر الْحَلَال لِيُوَاطِئُوا عِدَّة مَا حَرَّمَ اللَّه الْأَشْهُر الْأَرْبَعَة كَمَا قَالَ شَاعِرهمْ وَهُوَ عُمَيْر بْن قَيْس الْمَعْرُوف بِجِذْلِ الطِّعَان : لَقَدْ عَلِمَتْ مَعَدّ بِأَنَّ قَوْمِي كِرَام النَّاس أَنَّ لَهُمْ كِرَامَا أَلَسْنَا النَّاسِئِينَ عَلَى مَعَدّ شُهُور الْحِلّ نَجْعَلهَا حَرَامَا فَأَيّ النَّاس لَمْ نُدْرِك بِوِتْرٍ وَأَيّ النَّاس لَمْ نَعْلِك لِجَامَا
Allah admonishes the idolators for choosing their wicked opinions over Allah's Law. They changed Allah's legislation based upon their vain desires, allowing what Allah prohibited and prohibiting what Allah allowed. They thought that three consecutive sacred months were rather long for them to remain without fighting, for they were full of anger and rage. This is why, before Islam, they innovated a change in the Sacred Month of Muharram, delaying it to the month of Safar! Therefore, they allowed fighting in the Sacred Month and made the non-sacred month sacred, to make the Sacred Months in a year four, as Allah decided!This practise is called Nasee-u and it is strictly condemned by Allahu azza wa jal. 
................................
 وَقَالَ عَلِيّ بْن أَبِي طَلْحَة عَنْ اِبْن عَبَّاس فِي قَوْله " إِنَّمَا النَّسِيء زِيَادَة فِي الْكُفْر " قَالَ النَّسِيء أَنَّ جُنَادَة بْن عَوْف بْن أُمَيَّة الْكِنَانِيّ كَانَ يُوَافِي الْمَوْسِم فِي كُلّ عَام وَكَانَ يُكَنَّى أَبَا ثُمَامَة فَيُنَادِي أَلَا إِنَّ أَبَا ثُمَامَة لَا يُجَاب وَلَا يُعَاب أَلَا وَإِنَّ صَفَر الْعَام الْأَوَّل الْعَام حَلَال فَيُحِلّهُ لِلنَّاسِ فَيُحَرِّم صَفَرًا عَامًا وَيُحَرِّم الْمُحَرَّم عَامًا فَذَلِكَ قَوْل اللَّه " إِنَّمَا النَّسِيء زِيَادَة فِي الْكُفْر " يَقُول يَتْرُكُونَ الْمُحَرَّم عَامًا وَعَامًا يُحَرِّمُونَهُ وَرَوَى الْعَوْفِيّ عَنْ اِبْن عَبَّاس نَحْوه
إِنَّمَا النَّسِيء زِيَادَة فِي الْكُفْر
Ali bin Abi Talhah said that Ibn `Abbas commented on Allah's statement,
﴿إِنَّمَا النَّسِىءُ زِيَادَةٌ فِى الْكُفْرِ﴾
The practice of Nasee-u (postponing of a Sacred/Prohibited Month) is indeed a thing which increases disbelief,
 "Junadah bin `Awf bin Umayyah Al-Kinani, known as Abu Thumamah, used to attend the Hajj season every year and declare, `Abu Thumamah is never rejected nor refuted!,' and he used to treat Safar as sacred for people one year and un-sanctify Muharram and treat Muharram as Sacred another year and un-sanctify Safar in that year.
 This is why Allah said,
﴿إِنَّمَا النَّسِىءُ زِيَادَةٌ فِى الْكُفْرِ﴾
The practice of Nasee-u (postponing of a Sacred/Prohibited Month) is indeed a thing which increases disbelief,
And  Allah says here, `They allow Muharram one year and make it sacred another year.''' Al-`Awfi narrated a similar statement from Ibn `Abbas radiyalahu anhu.
 وَقَالَ لَيْث بْن أَبِي سُلَيْم عَنْ مُجَاهِد : كَانَ رَجُل مِنْ بَنِي كِنَانَة يَأْتِي كُلّ عَام إِلَى الْمَوْسِم عَلَى حِمَار لَهُ فَيَقُول أَيّهَا النَّاس : إِنِّي لَا أُعَاب وَلَا أُجَاب وَلَا مَرَدّ لِمَا أَقُول إِنَّا قَدْ حَرَّمْنَا الْمُحَرَّم وَأَخَّرْنَا صَفَر . ثُمَّ يَجِيء الْعَام الْمُقْبِل بَعْده فَيَقُول مِثْل مَقَالَته وَيَقُول إِنَّا قَدْ حَرَّمْنَا صَفَر وَأَخَّرْنَا الْمُحَرَّم فَهُوَ قَوْله " لِيُوَاطِئُوا عِدَّة مَا حَرَّمَ اللَّه " قَالَ : يَعْنِي الْأَرْبَعَة فَيُحِلُّوا مَا حَرَّمَ اللَّه بِتَأْخِيرِ هَذَا الشَّهْر الْحَرَام وَرُوِيَ عَنْ أَبِي وَائِل وَالضَّحَّاك وَقَتَادَة نَحْو هَذَا
Layth bin Abi Sulaym narrated that Mujahid said, "There was a man from Bani Kinanah who would attend the Hajj season every year riding his donkey. He would proclaim, `O people! I am never rejected, denied or refuted in what I say. We made this coming Muharram sacred, and Safar not!' The following year he would come again and declare the same words then say, `We made this coming Safar sacred and delayed Muharram (revoked its sanctity).' This is the meaning of Allah's statement,
﴿لِّيُوَاطِئُواْ عِدَّةَ مَا حَرَّمَ اللَّهُ﴾
(in order to adjust the number of months forbidden by Allah), to four months. Allah says, `They allow what Allah disallowed by delaying the Sacred Month.Aboo Wa-il , Dahhak & Qathadah reported similarly.
 وَقَالَ عَبْد الرَّحْمَن بْن زَيْد بْن أَسْلَم فِي قَوْله " إِنَّمَا النَّسِيء زِيَادَة فِي الْكُفْر " الْآيَة . قَالَ هَذَا رَجُل مِنْ بَنِي كِنَانَة يُقَال لَهُ الْقَلَمَّس وَكَانَ فِي الْجَاهِلِيَّة لَا يُغِير بَعْضهمْ عَلَى بَعْض فِي الشَّهْر الْحَرَام يَلْقَى الرَّجُل قَاتِل أَبِيهِ وَلَا يَمُدّ إِلَيْهِ يَده فَلَمَّا كَانَ هُوَ قَالُوا اُخْرُجُوا بِنَا قَالُوا لَهُ هَذَا الْمُحَرَّم قَالَ نُنْسِئهُ الْعَام هُمَا الْعَام صَفَرَانِ فَإِذَا كَانَ الْعَام الْقَابِل قَضَيْنَا جَعَلْنَاهُمَا مُحَرَّمَيْنِ قَالَ فَفَعَلَ ذَلِكَ فَلَمَّا كَانَ عَام قَابِل قَالَ لَا تَغْزُوا فِي صَفَر حَرِّمُوهُ مَعَ الْمُحَرَّم هُمَا مُحَرَّمَانِ فَهَذِهِ صِفَة غَرِيبَة فِي النَّسِيء وَفِيهَا نَظَر لِأَنَّهُمْ فِي عَام إِنَّمَا يُحَرِّمُونَ عَلَى هَذَا ثَلَاثَة أَشْهُر فَقَطْ وَفِي الْعَام الَّذِي يَلِيه يُحَرِّمُونَ خَمْسَة أَشْهُر فَأَيْنَ هَذَا مِنْ قَوْله تَعَالَى " يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِيُوَاطِئُوا عِدَّة مَا حَرَّمَ اللَّه "
إِنَّمَا النَّسِيء زِيَادَة فِي الْكُفْر
In a Gareebu /rare report by Abdu Rahmanu bnu Zaidu bnu Aslam , he commented on Allah's statement,
﴿إِنَّمَا النَّسِىءُ زِيَادَةٌ فِى الْكُفْرِ﴾
The practice of Nasee-u (postponing of a Sacred/Prohibited Month) is indeed a thing which increases disbelief,
''Even in Jahiliyyah periods people used to observe tha Sanctity of the Sacred/Prohibited months and they didn't fight each other during those four months.Once a man saw his father's murderer in the month of Muharam.As it is Muharam he could not take revenge or avenge the the death of his father.Then a man namely Khalammas from the tribe Banoo Kinanah suggested a solution for this problem.He said:''We have two Safar months this year-which means we have no Muharam this year.We can adjust this in the coming year by observing two Muharams and avoiding Safar.
But as per this Gareebu report, the number of Prohibited/Sacred months during the first year will be three and it will be five in the next year.And as such it will not comply with the statement of Allah,
''
يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِيُوَاطِئُوا عِدَّة مَا حَرَّمَ اللَّه
for they make fighting  lawful in a Forbidden Month one year and forbid the same  the next  year in order to adjust the number of months Forbidden by Allah'' 
 وَقَدْ رُوِيَ عَنْ مُجَاهِد صِفَة أرى غَرِيبَة أَيْضًا فَقَالَ عَبْد الرَّزَّاق : أَنَا مَعْمَر عَنْ أَبِي نَجِيح عَنْ مُجَاهِد فِي قَوْله تَعَالَى " إِنَّمَا النَّسِيء زِيَادَة فِي الْكُفْر " الْآيَة قَالَ فَرَضَ اللَّه عَزَّ وَجَلَّ الْحَجّ فِي ذِي الْحَجَّة قَالَ : وَكَانَ الْمُشْرِكُونَ يُسَمُّونَ ذَا الْحَجَّة الْمُحَرَّم وَصَفَر وَرَبِيع وَرَبِيع وَجُمَادَى وَجُمَادَى وَرَجَب وَشَعْبَان وَرَمَضَان وَشَوَّالًا وَذَا الْقَعْدَة وَذَا الْحَجَّة يَحُجُّونَ فِيهِ مَرَّة أُخْرَى ثُمَّ يَسْكُتُونَ عَنْ الْمُحَرَّم وَلَا يَذْكُرُونَهُ ثُمَّ يَعُودُونَ فَيُسَمُّونَ صَفَرًا ثُمَّ يُسَمُّونَ رَجَب جُمَادَى الْآخِر ثُمَّ يُسَمُّونَ شَعْبَان رَمَضَان ثُمَّ يُسَمُّونَ شَوَّالًا رَمَضَان ثُمَّ يُسَمُّونَ ذَا الْقَعْدَة شَوَّالًا ثُمَّ يُسَمُّونَ ذَا الْحَجَّة ذَا الْقَعْدَة ثُمَّ يُسَمُّونَ الْمُحَرَّم ذَا الْحَجَّة فَيَحُجُّونَ فِيهِ وَاسْمه عِنْدهمْ ذُو الْحَجَّة ثُمَّ عَادُوا بِمِثْلِ هَذِهِ الصِّفَة فَكَانُوا يَحُجُّونَ فِي كُلّ شَهْر عَامَيْنِ حَتَّى إِذَا وَافَقَ حَجَّة أَبِي بَكْر الْآخِر مِنْ الْعَامَيْنِ فِي ذِي الْقَعْدَة ثُمَّ حَجَّ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ حَجَّته الَّتِي حَجَّ فَوَافَقَ ذَا الْحَجَّة فَذَلِكَ حِين يَقُول النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِي خُطْبَته " إِنَّ الزَّمَان قَدْ اِسْتَدَارَ كَهَيْئَتِهِ يَوْم خَلَقَ اللَّه السَّمَاوَات وَالْأَرْض " وَهَذَا الَّذِي قَالَهُ مُجَاهِد فِيهِ نَظَر أَيْضًا وَكَيْف تَصِحّ حَجَّة أَبِي بَكْر وَقَدْ وَقَعَتْ فِي ذِي الْقَعْدَة وَأَنَّى هَذَا ؟ وَقَدْ قَالَ اللَّه تَعَالَى " وَأَذَان مِنْ اللَّه وَرَسُوله إِلَى النَّاس يَوْم الْحَجّ الْأَكْبَر أَنَّ اللَّه بَرِيء مِنْ الْمُشْرِكِينَ وَرَسُوله " الْآيَة وَإِنَّمَا نُودِيَ بِهِ فِي حَجَّة أَبِي بَكْر فَلَوْ لَمْ تَكُنْ فِي ذِي الْحَجَّة لَمَا قَالَ تَعَالَى " يَوْم الْحَجّ الْأَكْبَر " وَلَا يَلْزَم مِنْ فِعْلهمْ النَّسِيء هَذَا الَّذِي ذَكَرَهُ مِنْ دَوَرَان السَّنَة عَلَيْهِمْ وَحَجّهمْ فِي كُلّ شَهْر عَامَيْنِ فَإِنَّ النَّسِيء حَاصِل بِدُونِ هَذَا فَإِنَّهُمْ لَمَّا كَانُوا يُحِلُّونَ شَهْر الْمُحَرَّم عَامًا يُحَرِّمُونَ عِوَضه صَفَرًا وَبَعْده رَبِيع وَرَبِيع إِلَى آخِر السَّنَة بِحَالِهَا عَلَى نِظَامهَا وَعِدَّتهَا وَأَسْمَاء شُهُورهَا ثُمَّ فِي السَّنَة الثَّانِيَة يُحَرِّمُونَ الْمُحَرَّم وَيَتْرُكُونَهُ عَلَى تَحْرِيمه وَبَعْده صَفَر وَرَبِيع وَرَبِيع إِلَى آخِرهَا " فَيُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِيُوَاطِئُوا عِدَّة مَا حَرَّمَ اللَّه فَيُحِلُّوا مَا حَرَّمَ اللَّه " أَيْ فِي تَحْرِيم أَرْبَعَة أَشْهُر مِنْ السَّنَة إِلَّا أَنَّهُمْ تَارَة يُقَدِّمُونَ تَحْرِيم الشَّهْر الثَّالِث مِنْ الثَّلَاثَة الْمُتَوَالِيَة وَهُوَ الْمُحَرَّم وَتَارَة يُنْسِئُونَهُ إِلَى صَفَر أَيْ يُؤَخِّرُونَهُ وَقَدْ قَدَّمْنَا الْكَلَام عَلَى قَوْله صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ " إِنَّ الزَّمَان قَدْ اِسْتَدَارَ " الْحَدِيث أَيْ إِنَّ الْأَمْر فِي عِدَّة الشُّهُور وَتَحْرِيم مَا هُوَ مُحَرَّم مِنْهَا عَلَى مَا سَبَقَ فِي كِتَاب اللَّه مِنْ الْعَدَد وَالتَّوَالِي لَا كَمَا تَعْتَمِدهُ جَهَلَة الْعَرَب مِنْ فَصْلهمْ تَحْرِيم بَعْضهَا بِالنَّسِيءِ عَنْ بَعْض وَاَللَّه أَعْلَم 
There are also some more un-authentic reports regarding the nature of Nasee-u whose translation is not given here.And Allah knows the best.
وَقَالَ اِبْن أَبِي حَاتِم : حَدَّثَنَا صَالِح بْن بِشْر بْن سَلَمَة الطَّبَرَانِيّ حَدَّثَنَا مَكِّيّ بْن إِبْرَاهِيم حَدَّثَنَا مُوسَى بْن عُبَيْدَة عَنْ عَبْد اللَّه بْن دِينَار عَنْ اِبْن عُمَر أَنَّهُ قَالَ : وَقَفَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ بِالْعَقَبَةِ فَاجْتَمَعَ إِلَيْهِ مَنْ شَاءَ اللَّه مِنْ الْمُسْلِمِينَ فَحَمِدَ اللَّه وَأَثْنَى عَلَيْهِ بِمَا هُوَ لَهُ أَهْل ثُمَّ قَالَ " وَإِنَّمَا النَّسِيء مِنْ الشَّيْطَان زِيَادَة فِي الْكُفْر يُضَلّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا " فَكَانُوا يُحَرِّمُونَ الْمُحَرَّم عَامًا وَيَسْتَحِلُّونَ صَفَرًا وَيَسْتَحِلُّونَ الْمُحَرَّم وَهُوَ النَّسِيء "
Ibnu Abee Hathim records one Hadith of Ibnu Umar radiyallahu anhu in this regard.Ibnu Umar radiyallahu anhu reports:When Nabi swallallahu a'lyhi wa sallam was standing in Aqabah some Muslims gathered around him.Then after Hamdu and Thanaa-u Nabi swallallahu alyhi wa sallam told them: The practice of Nasee-u (postponing of a Sacred/Prohibited Month) is Satanic.It adds to disbelief.Dis believers go astray because of that.One year theymake the Muharam lawful and the next year they make it Forbidden/Sacred.One year they considered Muharam as Prohibited/Sacred and made Safar lawful permitting fighting in it.The next year they considered Muharam as  lawful and Safar as Prohibited. 
...................
 وَقَدْ تَكَلَّمَ الْإِمَام مُحَمَّد بْن إِسْحَاق عَلَى هَذَا فِي كِتَاب السِّيرَة كَلَامًا جَيِّدًا مُفِيدًا حَسَنًا فَقَالَ : كَانَ أَوَّل مَنْ نَسَأَ الشُّهُور عَلَى الْعَرَب فَأَحَلَّ مِنْهَا مَا حَرَّمَ اللَّه وَحَرَّمَ مِنْهَا مَا أَحَلَّ اللَّه عَزَّ وَجَلَّ الْقَلَمَّس وَهُوَ حُذَيْفَة بْن عَبْد فُقَيْم بْن عَدِيّ بْن عَامِر بْن ثَعْلَبَة بْن الْحَارِث بْن مَالِك بْن كِنَانَة بْن خُزَيْمَة بْن مُدْرِكَة بْن إِلْيَاس بْن مُضَر بْن نِزَار بْن مَعَدّ بْن عَدْنَان ثُمَّ قَامَ بَعْده عَلَى ذَلِكَ اِبْنه عَبَّاد ثُمَّ مِنْ بَعْد عَبَّاد اِبْنه قلع بْن عَبَّاد ثُمَّ اِبْنه أُمَيَّة بْن قلع ثُمَّ اِبْنه عَوْف بْن أُمَيَّة ثُمَّ اِبْنه أَبُو ثُمَامَة جُنَادَة بْن عَوْف وَكَانَ آخِرهمْ وَعَلَيْهِ قَامَ الْإِسْلَام فَكَانَتْ الْعَرَب إِذَا فَرَغَتْ مِنْ حَجّهَا اِجْتَمَعَتْ إِلَيْهِ فَقَامَ فِيهِمْ خَطِيبًا فَحَرَّمَ رَجَبًا وَذَا الْقَعْدَة وَذَا الْحَجَّة وَيُحِلّ الْمُحَرَّم عَامًا وَيَجْعَل مَكَانه صَفَرًا وَيُحَرِّمهُ عَامًا لِيُوَاطِئُوا عِدَّة مَا حَرَّمَ اللَّه فَيُحِلّ مَا حَرَّمَ اللَّه يَعْنِي وَيُحَرِّم مَا أَحَلَّ اللَّه . وَاَللَّه أَعْلَم .
In his book of Sirah, Imam Muhammad bin Ishaq presented a very useful beneficial discussion on this matter. He said; "The first to start the practice of overlooking the sanctity of months for the Arabs, thus allowing what Allah sanctified of them and sanctifying what Allah allowed of them, was "Al-Qalammas''. He was Hudhayfah bin `Abd Fuqaym bin `Adi bin `Amr bin Tha`labah bin Al-Harith bin Malik bin Kinanah bin Khuzaymah bin Mudrikah bin Ilyas bin Mudar bin Nizar bin Ma`dd bin `Adnan. His son `Abbad maintained this practice, then after him his son Qala` bin `Abbad did the same, Then his son Umayyah bin Qala`, then his son `Awf bin Umayyah, then his son Abu Thumamah Junadah bin `Awf. He was the last one of his sons (to continue this practice) before Islam. The Arabs used to gather around him when Hajj was finished, and he would stand and address them in which he sanctified Rajab, Dhul-Qa`dah and Dhul-Hijjah. He would defer the sanctity of Muharram to Safar one year and uphold its sanctity another year, so as to appear upholding the number (of Sacred Months) Allah made sacred. Therefore, he would allow what Allah prohibited and prohibit what Allah allowed.'' Allah knows best.

Muharam Learning Series -1 – There are 12 months in a year-Surah At-thoubah 36 with Thafsir Ibnu Kathir .

 Muharam Learning Series -1 – There are 12 months in a year-Surah At-thoubah 36 with Thafsir Ibnu Kathir .
 إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْم خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً وَاعْلَمُوا 
أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
(36. Verily, the number of months with Allah is twelve months in a year, so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are sacred. That is the right religion, so wrong not yourselves therein, and fight against the Mushrikeen/ idolaters collectively AS THEY FIGHT AGAINST YOU COLLECTIVELY. But know that Allah is with those who have Thaqwa/Piety.

Thafsir Ibnu Kathir English

Now we'll see, in shaa Allah, the explanation of this verse as given in Thafsir Ibnu Kathir.The Arabic text with its gist of meanings in English is given  here.
قَالَ الْإِمَام أَحْمَد : حَدَّثَنَا إِسْمَاعِيل أَخْبَرَنَا أَيُّوب أَخْبَرَنَا مُحَمَّد بْن سِيرِين عَنْ أَبِي بَكْرَة أَنَّ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ خَطَبَ فِي حَجَّته فَقَالَ " أَلَا إِنَّ الزَّمَان قَدْ اِسْتَدَارَ كَهَيْئَتِهِ يَوْم خَلَقَ اللَّه السَّمَوَات وَالْأَرْض السَّنَة اِثْنَا عَشَر شَهْرًا مِنْهَا أَرْبَعَة حُرُم ثَلَاثَة مُتَوَالِيَات ذُو الْقَعْدَة وَذُو الْحِجَّة وَالْمُحَرَّم وَرَجَب مُضَر الَّذِي بَيْن جُمَادَى وَشَعْبَان " ثُمَّ قَالَ " أَيّ يَوْم هَذَا ؟ " قُلْنَا اللَّه وَرَسُوله أَعْلَم فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اِسْمه قَالَ " أَلَيْسَ يَوْم النَّحْر ؟ " قُلْنَا بَلَى ثُمَّ قَالَ " أَيّ شَهْر هَذَا ؟ " قُلْنَا اللَّه وَرَسُوله أَعْلَم فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اِسْمه قَالَ " أَلَيْسَ ذَا الْحَجَّة ؟ " قُلْنَا بَلَى ثُمَّ قَالَ " أَيّ بَلَد هَذَا . ؟ " قُلْنَا اللَّه وَرَسُوله أَعْلَم فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اِسْمه قَالَ " أَلَيْسَتْ الْبَلْدَة ؟ " قُلْنَا بَلَى قَالَ " فَإِنَّ دِمَاءَكُمْ وَأَمْوَالكُمْ - وَأَحْسِبهُ قَالَ - وَأَعْرَاضكُمْ عَلَيْكُمْ حَرَام كَحُرْمَةِ يَوْمكُمْ هَذَا فِي شَهْركُمْ هَذَا فِي بَلَدكُمْ هَذَا . وَسَتَلْقَوْنَ رَبّكُمْ فَيَسْأَلكُمْ عَنْ أَعْمَالكُمْ أَلَا لَا تَرْجِعُوا بَعْدِي ضُلَّالًا يَضْرِب بَعْضكُمْ رِقَاب بَعْض أَلَا هَلْ بَلَّغْت ؟ أَلَا لِيُبَلِّغْ الشَّاهِد مِنْكُمْ الْغَائِب فَلَعَلَّ مَنْ يَبْلُغهُ يَكُون أَوْعَى لَهُ مِنْ بَعْض مَنْ سَمِعَهُ " رَوَاهُ الْبُخَارِيّ فِي التَّفْسِير وَغَيْره . وَمُسْلِم مِنْ حَدِيث أَيُّوب عَنْ مُحَمَّد وَهُوَ اِبْن سِيرِين عَنْ عَبْد الرَّحْمَن بْن أَبِي بَكْرَة عَنْ أَبِيهِ بِهِ
Narrated by Aboo Bakrah Radiyallahu anhu:Nabi swallallahu a'lyhi wa sallam made a speech  during his Hajju.He said:The division of time has turned to its original form which was current when Allah created the heavens and the earth. The year is of twelve months, out of which four months are Sacred: Three are in succession Dhul-Qa`dah, Dhul-Hijjah and Muharram, and the fourth is Rajab of the tribe of Mudar which comes between Jumada  and Sha`ban.'' The Prophet then asked:What is the day today? We said, "Allah and His Messenger know better. He kept quiet until we thought that he might give that day another name. He asked :Isn't it the day of Nahr/the Eid ul Azha day? We replied, "Yes.'' He further asked: Which month is this? We again said, "Allah and His Messenger know better,'' and he kept quiet and made us think that he might give it another name. Then he asked:Isn't it the month of Dhul-Hijjah? We replied, "Yes.'' He asked:What town is this? We said, "Allah and His Messenger know better,'' and he kept quiet until we thought that he might change its name. He asked:Isn't this the Sacred Town/Makkah? We said, "Yes.'' He said:''Verily! Your Blood, Property ( and the sub -narrator say 'I think he said 'and  your Honour' too) are Sacred to one another like the Sanctity of this Day of yours, in this Month of yours and in this City of yours. Verily, you will meet your Lord and He will question you about your actions. Behold! Do not revert to misguidance after me by striking the necks of /killing one another. Have I conveyed you the Message? It is incumbent upon those who are present here to inform those who are absent, because some of  those who hear the message from you  might comprehend what I have said better than some people who are present here now. Al-Bukhari and Muslim also have collected this Hadith.
وَقَدْ قَالَ اِبْن جَرِير : حَدَّثَنَا مَعْمَر حَدَّثَنَا رَوْح حَدَّثَنَا أَشْعَث عَنْ مُحَمَّد بْن سِيرِين عَنْ أَبِي هُرَيْرَة قَالَ : قَالَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ " إِنَّ الزَّمَان قَدْ اِسْتَدَارَ كَهَيْئَتِهِ يَوْم خَلَقَ اللَّه السَّمَاوَات وَالْأَرْض وَإِنَّ عِدَّة الشُّهُور عِنْد اللَّه اِثْنَا عَشَر شَهْرًا فِي كِتَاب اللَّه يَوْم خَلَقَ السَّمَاوَات وَالْأَرْض مِنْهَا أَرْبَعَة حُرُم ثَلَاثَة مُتَوَالِيَات - ذُو الْقَعْدَة وَذُو الْحَجَّة وَالْمُحَرَّم - وَرَجَب مُضَر الَّذِي بَيْن جُمَادَى وَشَعْبَان " وَرَوَاهُ الْبَزَّار عَنْ مُحَمَّد بْن مَعْمَر بِهِ . ثُمَّ قَالَ لَا يُرْوَى عَنْ أَبِي هُرَيْرَة إِلَّا مِنْ هَذَا الْوَجْه وَقَدْ رَوَاهُ اِبْن عَوْن وَقُرَّة عَنْ اِبْن سِيرِين عَنْ عَبْد الرَّحْمَن بْن أَبِي بَكْرَة عَنْ أَبِيهِ وَقَالَ اِبْن جَرِير أَيْضًا : حَدَّثَنِي مُوسَى بْن عَبْد الرَّحْمَن الْمَسْرُوقِيّ حَدَّثَنَا زَيْد بْن حَبَّاب حَدَّثَنَا مُوسَى بْن عُبَيْدَة الرَّبَذِيّ حَدَّثَنِي صَدَقَة بْن يَسَار عَنْ اِبْن عُمَر قَالَ : خَطَبَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِي حَجَّة الْوَدَاع بِمِنًى فِي أَوْسَط أَيَّام التَّشْرِيق فَقَالَ " أَيّهَا النَّاس إِنَّ الزَّمَان قَدْ اِسْتَدَارَ فَهُوَ الْيَوْم كَهَيْئَتِهِ يَوْم خَلَقَ اللَّه السَّمَاوَات وَالْأَرْض وَإِنَّ عِدَّة الشُّهُور عِنْد اللَّه اِثْنَا عَشَر شَهْرًا مِنْهَا أَرْبَعَة حُرُم أَوَّلهنَّ رَجَب مُضَر بَيْن جُمَادَى وَشَعْبَان وَذُو الْقَعْدَة وَذُو الْحَجَّة وَالْمُحَرَّم " وَرَوَى اِبْن مَرْدَوَيْهِ مِنْ حَدِيث مُوسَى بْن عُبَيْدَة عَنْ عَبْد اللَّه بْن دِينَار عَنْ اِبْن عُمَر مِثْله أَوْ نَحْوه وَقَالَ حَمَّاد بْن سَلَمَة حَدَّثَنِي عَلِيّ بْن زَيْد عَنْ أَبِي حَمْزَة الرَّقَاشِيّ عَنْ عَمّه وَكَانَتْ لَهُ صُحْبَة قَالَ : كُنْت آخِذًا بِزِمَامِ نَاقَة رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِي أَوْسَط أَيَّام التَّشْرِيق أَذُود النَّاس عَنْهُ فَقَالَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ " أَلَا إِنَّ الزَّمَان قَدْ اِسْتَدَارَ كَهَيْئَتِهِ يَوْم خَلَقَ اللَّه السَّمَاوَات وَالْأَرْض وَإِنَّ عِدَّة الشُّهُور عِنْد اللَّه اِثْنَا عَشَر شَهْرًا فِي كِتَاب اللَّه يَوْم خَلَقَ السَّمَاوَات وَالْأَرْض مِنْهَا أَرْبَعَة حُرُم فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسكُمْ "
Similar reports are quoted above whose translation is not given here.In one report, we see ,after the words ''out of which four months are Sacred', the following words,'
فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسكُمْ 
Then you shoud not wrong yourselves during those months'.
 وَقَالَ سَعِيد بْن مَنْصُور حَدَّثَنَا أَبُو مُعَاوِيَة عَنْ الْكَلْبِيّ عَنْ أَبِي صَالِح عَنْ اِبْن عَبَّاس فِي قَوْله " مِنْهَا أَرْبَعَة حُرُم "
قَالَ مُحَرَّم وَرَجَب وَذُو الْقَعْدَة وَذُو الْحَجَّة وَقَوْله صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِي الْحَدِيث " إِنَّ الزَّمَان قَدْ اِسْتَدَارَ كَهَيْئَتِهِ يَوْم خَلَقَ اللَّه السَّمَاوَات وَالْأَرْض " تَقْرِير مِنْهُ صَلَوَات اللَّه وَسَلَامه عَلَيْهِ وَتَثْبِيت لِلْأَمْرِ عَلَى مَا جَعَلَهُ اللَّه فِي أَوَّل الْأَمْر مِنْ غَيْر تَقْدِيم وَلَا تَأْخِير وَلَا زِيَادَة وَلَا نَقْص وَلَا نَسِيء وَلَا تَبْدِيل كَمَا قَالَ فِي تَحْرِيم مَكَّة " إِنَّ هَذَا الْبَلَد حَرَّمَهُ اللَّه يَوْم خَلَقَ السَّمَاوَات وَالْأَرْض فَهُوَ حَرَام بِحُرْمَة اللَّه تَعَالَى إِلَى يَوْم الْقِيَامَة وَهَكَذَا قَالَ هَهُنَا " إِنَّ الزَّمَان قَدْ اِسْتَدَارَ كَهَيْئَتِهِ يَوْم خَلَقَ اللَّه السَّمَاوَات وَالْأَرْض " أَيْ الْأَمْر الْيَوْم شَرْعًا كَمَا اِبْتَدَعَ اللَّه ذَلِكَ فِي كِتَابه يَوْم خَلَقَ السَّمَاوَات وَالْأَرْض
Ibnu Abbas radiyallahu a'nhu explains the words of Allah,
مِنْهَا أَرْبَعَة حُرُم
''out of which four months are Sacred' that the four months mentioned are Muharam , Rajabu, Dul Qa-ad & Dul-Hajjah.We may understand from the words of the Prophet swallallahu a'lyhi wa sallam,'The division of time has turned to its original form which was current when Allah created the heavens and the earth', that these words are as he said in the case of the Sanctity of Makkah/Haram.He said:
إِنَّ هَذَا الْبَلَد حَرَّمَهُ اللَّه يَوْم خَلَقَ السَّمَاوَات وَالْأَرْض فَهُوَ حَرَام بِحُرْمَة اللَّه تَعَالَى إِلَى يَوْم الْقِيَامَة
Know that this City has been made Sacred by Allah since the Day of the creation of the Earth and the Heavens.It is Sacred by the hurmath/Sanctity given by Allah  to it till the Day of Judgement.
 وَقَدْ قَالَ بَعْض الْمُفَسِّرِينَ وَالْمُتَكَلِّمِينَ عَلَى هَذَا الْحَدِيث إِنَّ الْمُرَاد بِقَوْلِهِ " قَدْ اِسْتَدَارَ كَهَيْئَتِهِ يَوْم خَلَقَ اللَّه السَّمَاوَات وَالْأَرْض " أَنَّهُ اِتَّفَقَ أَنَّ حَجّ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِي تِلْكَ السَّنَة فِي ذِي الْحَجَّة وَأَنَّ الْعَرَب قَدْ كَانَتْ نَسَأَتْ النَّسِيء يَحُجُّونَ فِي كَثِير مِنْ السِّنِينَ بَلْ أَكْثَرهَا فِي غَيْر ذِي الْحَجَّة وَزَعَمُوا أَنَّ حَجَّة التَّصْدِيق فِي سَنَة تِسْع كَانَتْ فِي ذِي الْقَعْدَة وَفِي هَذَا نَظَر كَمَا سَنُبَيِّنُهُ إِذَا تَكَلَّمْنَا عَنْ النَّسِيء وَأَغْرَب مِنْهُ مَا رَوَاهُ الطَّبَرَانِيّ عَنْ بَعْض السَّلَف فِي جُمْلَة حَدِيث أَنَّهُ اِتَّفَقَ حَجّ الْمُسْلِمِينَ وَالْيَهُود وَالنَّصَارَى فِي يَوْم وَاحِد وَهُوَ يَوْم النَّحْر عَام حَجَّة الْوَدَاع وَاَللَّه أَعْلَم
From the Hadith above Scholars explain that the Prophet swallallahu a'lyhi wa sallam performed Hajju in the month of Dul -Hijjah, in contrary to the Pagan Arabs ,who used to do Nasee-u(Nasee-u is the system followed by  Pagan Arabs  in which they changed the season of the Hajju to suit their needs).Most of them used to perform Hajju in the month of Dul -Qa-ad.Thabrani reports from some Salafs that the Hajju of the Muslims, the Nasaraa and the Yahudis were on the same day/youmunnahru.But this report is Gareeb/rare.And Allah knows the Best.
 . " فَصْل " ذَكَرَ الشَّيْخ عَلَم الدِّين السَّخَاوِيّ فِي جُزْء جَمَعَهُ سَمَّاهُ " الْمَشْهُور فِي أَسْمَاء الْأَيَّام وَالشُّهُور " أَنَّ الْمُحَرَّم سُمِّيَ بِذَلِكَ لِكَوْنِهِ شَهْرًا مُحَرَّمًا وَعِنْدِي أَنَّهُ سُمِّيَ بِذَلِكَ تَأْكِيدًا لِتَحْرِيمِهِ لِأَنَّ الْعَرَب كَانَتْ تَتَقَلَّب بِهِ فَتُحِلّهُ عَامًا وَتُحَرِّمهُ عَامًا قَالَ وَيُجْمَع عَلَى مُحَرَّمَات وَمَحَارِم وَمَحَارِيم
  In a small Book collected by Shaykh `Alam ad-Din As-Sakhawi, entitled,
الْمَشْهُور فِي أَسْمَاء الْأَيَّام وَالشُّهُور
 Al-Mashhur fi Asma' Al-Ayam wash-Shuhur, he mentioned that Muharram is so named because it is a Sacred month. To me, it was so named to emphasize its sacredness. This is because the Arabs would switch it around. One year they would say it was a Sacred month, the following year they would say that it was not.The plural forms of the word Muharam  are,
مُحَرَّمَات   مَحَارِم   مَحَارِيم

 وَصَفَر سُمِّيَ بِذَلِكَ لِخُلُوِّ بُيُوتهمْ مِنْهُمْ حِين يَخْرُجُونَ لِلْقِتَالِ وَالْأَسْفَار يُقَال صَفِرَ الْمَكَان إِذَا خَلَا وَيُجْمَع عَلَى أَصْفَار كَجَمَلٍ وَأَجْمَال 
 The author said, "...and Safar is so named because they used to leave their homes during that month for fighting and travelling. When saying `Safir' a al makaan' , it means to leave a place.The plural form of the word,
صَفَر
is
أَصْفَار
Aswfaar.It is just like the word Jamal/camel has the plural form ajmaal.
وَشَهْر رَبِيع الْأَوَّل سُمِّيَ بِذَلِكَ
 لِارْتِبَاعِهِمْ فِيهِ وَالِارْتِبَاع الْإِقَامَة فِي عِمَارَة الرَّبْع وَيُجْمَع عَلَى أَرْبِعَاء كَنَصِيبِ وَأَنْصِبَاء وَعَلَى أَرْبِعَة كَرَغِيفٍ وَأَرْغِفَة وَرَبِيع الْآخِر كَالْأَوَّلِ
 Rabi` Al-Awwal is called so  because they used to do Irtiba` in it, that is to maintain one's property.And Rabi` Al-Akhir, was so named for the same reasons.It has plural forms as given below
أَرْبِعَاء ,أَرْبِعَة
It is just like we say,
نَصِيبِ وَأَنْصِبَاء,رَغِيفٍ وَأَرْغِفَة

 وَجُمَادَى سُمِّيَ بِذَلِكَ لِجُمُودِ الْمَاء فِيهِ 
قَالَ : وَكَانَتْ الشُّهُور فِي حِسَابهمْ لَا تَدُور وَفِي هَذَا نَظَر إِذْ كَانَتْ شُهُورهمْ مَنُوطَة بِالْأَهِلَّةِ فَلَا بُدّ مِنْ دَوَرَانهَا فَلَعَلَّهُمْ سَمَّوْهُ بِذَلِكَ أَوَّل مَا سُمِّيَ عِنْد جُمُود الْمَاء فِي الْبَرْد كَمَا قَالَ الشَّاعِر : وَلَيْلَة مِنْ جُمَادَى ذَات أَنْدِيَة لَا يُبْصِر الْعَبْد فِي ظَلْمَائِهَا الطُّنُبَا لَا يَنْبَح الْكَلْب فِيهَا غَيْر وَاحِدَة حَتَّى يَلُفّ عَلَى خُرْطُومه الذَّنَبَا وَيُجْمَع عَلَى جُمَادَيَات كَحُبَارَى وَحُبَارَيَات وَقَدْ يُذَكَّر وَيُؤَنَّث فَيُقَال جُمَادَى الْأُولَى وَالْأَوَّل وَجُمَادَى الْآخِر وَالْآخِرَة
 Jumada is called so  because the water would dry up (Jamud) then.They say Jumadu ul Awwal and Jumad ul Akhir .In the feminie form it is Jumadaa al oolaa and Jumadaa al akhirah
جُمَادَى الْأُولَى  ,جُمَادَى الْآخِرَة
The plural form is Jumaadayaathu just like
حُبَارَى -حُبَارَيَات

 وَرَجَب مِنْ التَّرْجِيب وَهُوَ التَّعْظِيم وَيُجْمَع عَلَى أَرْجَاب وَرِجَاب وَرُجُبَات
 Rajab comes from Tarjib, meaning to honour.Its plural forms are,
أَرْجَاب وَرِجَاب وَرُجُبَات

 وَشَعْبَان مِنْ تَشَعُّب الْقَبَائِل وَتَفَرُّقهَا لِلْغَارَةِ وَيُجْمَع عَلَى شَعَابِين وَشَعَابَات
 Sha`ban is from the word 
 تَشَعُّب
 because the tribes would separate and return to their homes during this month.
The plural forms are,
شَعَابِين -شَعَابَات

وَرَمَضَان مِنْ شِدَّة الرَّمْضَاء وَهُوَ الْحَرّ يُقَال رَمِضَتْ الْفِصَال إِذَا عَطِشَتْ وَيُجْمَع عَلَى رَمَضَانَات وَرَمَاضِين وَأَرْمِضَة قَالَ : وَقَوْل مَنْ قَالَ إنَّهُ اِسْم مِنْ أَسْمَاء اللَّه خَطَأ لَا يُعَرَّج عَلَيْهِ وَلَا يُلْتَفَت إِلَيْهِ قُلْت : قَدْ وَرَدَ فِي حَدِيث وَلَكِنَّهُ ضَعِيف وَبَيَّنْته فِي أَوَّل كِتَاب الصِّيَام
 Ramadan was so named because of its  severity of the Ramda'/ -  the heat, and they say
 رَمِضَتْ الْفِصَال
 when it is thirsty.And the saying that 
رَمَضَان
Ramadan is one of the  Names of Allah is a mistake, for there is no proof or support for that view.Though there is one Hadith regarding this, it is Da-eefu and hence not authentic. 
 وَشَوَّال مِنْ شَالَتْ الْإِبِل بِأَذْنَابِهَا لِلطِّرَاقِ قَالَ : وَيُجْمَع عَلَى 
The ninth month is Shawwal.Its plural forms are,
شَوَاوِل وَشَوَاوِيل وَشَوَّالَات .

 الْقَعْدَة بِفَتْحِ الْقَاف - قُلْت وَكَسْرهَا - لِقُعُودِهِمْ فِيهِ عَنْ الْقِتَال وَالتَّرْحَال وَيُجْمَع عَلَى ذَوَات الْقَعْدَة
Now, Dul-Qa-ada is the month in which they used to sit in the houses without going to war.Its plural form is,
ذَوَات الْقَعْدَة

 الْحِجَّة بِكَسْرِ الْحَاء - قُلْت وَفَتْحهَا - سُمِّيَ بِذَلِكَ لِإِيقَاعِهِمْ الْحَجّ فِيهِ وَيُجْمَع عَلَى ذَوَات الْحِجَّة
The last month Dul-Hijjah or Dul-Hajjah is related to Hajju.Its plural form is,
ذَوَات الْحِجَّة

 أَسْمَاء الْأَيَّام أَوَّلهَا الْأَحَد وَيُجْمَع عَلَى آحَاد وَأَوْحَاد وَوُحُود 
Now , we'll discuss the names of the days of a week.The first day is Youm ul ahad/Sunday.Its plural form is,
آحَاد وَأَوْحَاد وَوُحُود

ثُمَّ يَوْم الِاثْنَيْن وَيُجْمَع عَلَى أَثَانِينَ 
The next day is Youm ul Ithnayn /Monday ,and its plural is Atha'thee'n.

الثُّلَاثَاء يُمَدّ وَيُذَكَّر وَيُؤَنَّث وَيُجْمَع عَلَى ثَلَاثَاوَات وَأَثَالِث 
 Then, Ath-thulathaa-u/Tuesday
الثُّلَاثَاء
Its plural forms are,
ثَلَاثَاوَات وَأَثَالِث

ثُمَّ الْأَرْبِعَاء بِالْمَدِّ وَيُجْمَع عَلَى أَرْبِعَاوَات وَأَرَابِيع
Then it is Arbi-aau/Wednesday 
الْأَرْبِعَاء
The plural forms are,
أَرْبِعَاوَات وَأَرَابِيع

 وَالْخَمِيس يُجْمَع عَلَى أَخْمِسَة وَأَخَامِس 
And the khamees
الْخَمِيس
is Thursday.The plural forms are,
أَخْمِسَة وَأَخَامِس

ثُمَّ الْجُمُعَة بِضَمِّ الْمِيم وَإِسْكَانهَا وَفَتْحهَا أَيْضًا وَيُجْمَع عَلَى جُمَع وَجُمَاعَات .
Then it is Youm ul Jumu-a/Friday-the Jumu-a day.There are readings Jumu-ah and Jum-ah.The plural forms of
الْجُمُعَة
are,
جُمَع وَجُمَاعَات
Juma-u and Jumaa-aathu.
 السَّبْت مَأْخُوذ مِنْ السَّبْت وَهُوَ الْقَطْع لِانْتِهَاءِ الْعَدَد عِنْده
The last day of the week is , 
السَّبْت
As-sabthu/the Saturday.
 وَكَانَتْ الْعَرَب تُسَمِّي الْأَيَّام أَوَّل ثُمَّ أَهْوَن ثُمَّ جُبَار ثُمَّ دُبَار ثُمَّ مُؤْنِس ثُمَّ الْعَرُوبَة ثُمَّ شِيَار قَالَ الشَّاعِر مِنْ الْعَرَب الْعَرْبَاء الْعَارِبَة الْمُتَقَدِّمِينَ : أُرَجِّي أَنْ أَعِيش وَإِنَّ يَوْمِي بِأَوَّل أَوْ بِأَهْوَن أَوْ جُبَار أَوْ التَّالِي دُبَار فَإِنْ أَفُتْهُ فَمُؤْنِس أَوْ عَرُوبَة أَوْ شِيَار
...................................
 وَقَوْله تَعَالَى " مِنْهَا أَرْبَعَة حُرُم " فَهَذَا مِمَّا كَانَتْ الْعَرَب أَيْضًا فِي الْجَاهِلِيَّة تُحَرِّمهُ وَهُوَ الَّذِي كَانَ عَلَيْهِ جُمْهُورهمْ إِلَّا طَائِفَة مِنْهُمْ يُقَال لَهُمْ الْبَسْل كَانُوا يُحَرِّمُونَ مِنْ السَّنَة ثَمَانِيَة أَشْهُر تَعَمُّقًا وَتَشْدِيدًا
Allah said,

﴿مِنْهَآ أَرْبَعَةٌ حُرُمٌ﴾

(of them four are sacred). The Arabs used to consider these months sacred during the time of Jahiliyyah, except for a group of them called Al-Basl, who held eight months of the year to be sacred as a way of exaggeration or going to the extreme .
 وَأَمَّا قَوْله " ثَلَاثَة مُتَوَالِيَات ذُو الْقَعْدَة وَذُو الْحَجَّة وَالْمُحَرَّم وَرَجَب مُضَر الَّذِي بَيْن جُمَادَى وَشَعْبَان " فَإِنَّمَا أَضَافَهُ إِلَى مُضَر لِيُبَيِّن صِحَّة قَوْلهمْ فِي رَجَب أَنَّهُ الشَّهْر الَّذِي بَيْن جُمَادَى وَشَعْبَان لَا كَمَا تَظُنّهُ رَبِيعَة مِنْ أَنَّ رَجَب الْمُحَرَّم هُوَ الشَّهْر الَّذِي بَيْن شَعْبَان وَشَوَّال وَهُوَ رَمَضَان الْيَوْم فَبَيَّنَ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ أَنَّهُ رَجَب مُضَر لَا رَجَب رَبِيعَة 
The Prophet swallallahu a'lyhi wa sallam said,
«ثَلَاثَةٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَان»
(Three months are in succession; Dhul-Qa`dah, Dhul-Hijjah and Muharram, and the fourth is Rajab of the tribe of Mudar which comes between Jumada and Sha`ban. The Prophet said "Rajab of Mudar'' to attest to the custom of Mudar, in saying that Rajab is the month that is between Jumada and Sha`ban, not as the tribe of Rabi`ah who considered  that it is between Sha`ban and Shawwal, which is Ramadan in the present calendar. 
وَإِنَّمَا كَانَتْ الْأَشْهُر الْمُحَرَّمَة أَرْبَعَة ثَلَاثَة سَرْد وَوَاحِد فَرْد لِأَجْلِ أَدَاء مَنَاسِك الْحَجّ وَالْعُمْرَة فَحَرَّمَ قَبْل أَشْهُر الْحَجّ شَهْرًا وَهُوَ ذُو الْقَعْدَة لِأَنَّهُمْ يَقْعُدُونَ فِيهِ عَنْ الْقِتَال وَحَرَّمَ شَهْر ذِي الْحَجَّة لِأَنَّهُمْ يُوقِعُونَ فِيهِ الْحَجّ وَيَشْتَغِلُونَ بِأَدَاءِ الْمَنَاسِك وَحَرَّمَ بَعْده شَهْرًا آخَر وَهُوَ الْمُحَرَّم لِيَرْجِعُوا فِيهِ إِلَى أَقْصَى بِلَادهمْ آمِنِينَ وَحَرَّمَ رَجَب فِي وَسَط الْحَوْل لِأَجْلِ زِيَارَة الْبَيْت وَالِاعْتِمَار بِهِ لِمَنْ يَقْدَم إِلَيْهِ مِنْ أَقْصَى جَزِيرَة الْعَرَب فَيَزُورهُ ثُمَّ يَعُود إِلَى وَطَنه فِيهِ آمِنًا
The four Sacred Months were made four, three in succession and one alone, so that the Hajj and `Umrah are performed with ease. Dhul-Qa`dah, the month before the Hajj month, was made sacred because they refrained from fighting during that month. Dhul-Hijjah, the next month, was made sacred because it is the month of Hajj, during which they performed Hajj rituals. Muharram, which comes next, was made sacred so that they were able to go back to their areas in safety after performing Hajj. Rajab, in the middle of the lunar year, was made sacred so that those coming from the farthest areas of Arabia were able to perform `Umrah and visit the House and then go back to their areas safely. 
 وَقَوْله " ذَلِكَ الدِّين الْقَيِّم " أَيْ هَذَا هُوَ الشَّرْع الْمُسْتَقِيم مِنْ اِمْتِثَال أَمْر اللَّه فِيمَا جَعَلَ مِنْ الْأَشْهُر الْحُرُم وَالْحَذْو بِهَا عَلَى مَا سَبَقَ مِنْ كِتَاب اللَّه الْأَوَّل
ذَلِكَ الدِّين الْقَيِّم
Allah said next,
﴿ذلِكَ الدِّينُ الْقَيِّمُ﴾
(That is the right religion), that is the Straight Law, requiring implementing Allah's order concerning the months that He made them sacred and their true count as it was originally written by Allah
 قَالَ تَعَالَى " فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسكُمْ " أَيْ فِي هَذِهِ الْأَشْهُر الْمُحَرَّمَة لِأَنَّهَا آكَد وَأَبْلَغ فِي الْإِثْم مِنْ غَيْرهَا كَمَا أَنَّ الْمَعَاصِي فِي الْبَلَد الْحَرَام تُضَاعَف لِقَوْلِهِ تَعَالَى " وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَاب أَلِيم " وَكَذَا الشَّهْر الْحَرَام تَغْلُظ فِيهِ الْآثَام وَلِهَذَا تَغْلُظ فِيهِ الدِّيَة فِي مَذْهَب الشَّافِعِيّ وَطَائِفَة كَثِيرَة مِنْ الْعُلَمَاء وَكَذَا فِي حَقّ مَنْ قَتَلَ فِي الْحَرَم أَوْ قَتَلَ ذَا مَحْرَم
Allah said,
﴿فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ﴾
(so wrong not yourselves therein) during these Sacred Months, for sin in them is worse than sin in other months. Likewise, sins in the Sacred City are written multiplied.In Surah Al Hajju  25 we see,
إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاء الْعَاكِفُ فِيهِ وَالْبَادِ وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ
Indeed, those who have disbelieved and avert people from the way of Allah and from al-Masjid al-Haram, which We made for the people - equal are the resident therein and one from outside; and also whoever intends a deed therein of deviation in religion or wrong doing , We will make him taste of a painful punishment.

Likewise,the punishment of sins done during the Sacred months will be multiplied, and as such the diyathu - blood money given to the heirs of the deceased person-will be multiplied as per the view of Imam Shafi-ee and many other Scholars.And similar is the case of killing in the Haram at Makkah and killing a Mahram.
 وَقَالَ حَمَّاد بْن سَلَمَة عَنْ عَلِيّ بْن زَيْد عَنْ يُوسُف بْن مَهْرَان عَنْ اِبْن عَبَّاس فِي قَوْله " فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسكُمْ " قَالَ فِي الشُّهُور كُلّهَا وَقَالَ عَلِيّ بْن أَبِي طَلْحَة عَنْ اِبْن عَبَّاس قَوْله " إِنَّ عِدَّة الشُّهُور عِنْد اللَّه " الْآيَة فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسكُمْ فِي كُلّهنَّ ثُمَّ اِخْتَصَّ مِنْ ذَلِكَ أَرْبَعَة أَشْهُر فَجَعَلَهُنَّ حَرَامًا وَعَظَّمَ حُرُمَاتهنَّ وَجَعَلَ الذَّنْب فِيهِنَّ أَعْظَم وَالْعَمَل الصَّالِح وَالْأَجْر أَعْظَم 

Similarly, sin in general is worse during the Sacred Months `Ali bin Abi Talhah narrated that Ibn `Abbas said, Allah's statement,
﴿إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ﴾
(Verily, the number of months with Allah...), is connected to
﴿فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ﴾
(so wrong not yourselves therein),It means ''doing sins in all the twelve months'', Allah then chose four out of these months and made them Sacred, emphasizing their Sanctity, making sinning in them greater, in addition to, multiplying rewards of righteous deeds during them.
وَقَالَ قَتَادَة فِي قَوْله " فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسكُمْ " إِنَّ الظُّلْم فِي الْأَشْهُر الْحُرُم أَعْظَم خَطِيئَة وَوِزْرًا مِنْ الظُّلْم فِيمَا سِوَاهَا . وَإِنْ كَانَ الظُّلْم عَلَى كُلّ حَال عَظِيمًا وَلَكِنَّ اللَّه يُعَظِّم مِنْ أَمْره مَا يَشَاء وَقَالَ : إِنَّ اللَّه اِصْطَفَى صَفَايَا مِنْ خَلْقه اِصْطَفَى مِنْ الْمَلَائِكَة رُسُلًا وَمِنْ النَّاس رُسُلًا وَاصْطَفَى مِنْ الْكَلَام ذِكْره وَاصْطَفَى مِنْ الْأَرْض الْمَسَاجِد وَاصْطَفَى مِنْ الشُّهُور رَمَضَان وَالْأَشْهُر الْحُرُم وَاصْطَفَى مِنْ الْأَيَّام يَوْم الْجُمُعَة وَاصْطَفَى مِنْ اللَّيَالِي لَيْلَة الْقَدْر فَعَظِّمُوا مَا عَظَّمَ اللَّه .
فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسكُمْ 
 فَإِنَّمَا تَعْظِيم الْأُمُور بِمَا عَظَّمَهَا اللَّه بِهِ عِنْد أَهْل الْفَهْم وَأَهْل الْعَقْل وَقَالَ الثَّوْرِيّ عَنْ قَيْس بْن مُسْلِم عَنْ الْحَسَن عَنْ مُحَمَّد بْن الْحَنَفِيَّة بِأَنْ لَا تُحَرِّمُوهُنَّ كَحُرْمَتِهِنَّ
 Qatadah said about Allah's statement,
﴿فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ﴾
(so wrong not yourselves therein), "Injustice during the Sacred Months is worse and graver than injustice in other months. Verily, injustice is always wrong, but Allah makes some items/things  graver than  other items/things  as He will.'' He also said, "Allah has chosen some of His creation above others. He chose Messengers from angels and from men. He also chose His Speech above all speech, the Masajid/Mosques above other areas of the earth, Ramadan and the Sacred Months above all months, Friday above the other days and Laylatul-Qadr (The Night of Decree) above all nights. Therefore, sanctify what Allah has sanctified, for doing so is the practice of people of understanding and comprehension.''
............................
 وَقَالَ مُحَمَّد بْن إِسْحَاق " فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسكُمْ " أَيْ لَا تَجْعَلُوا حَرَامَهَا حَلَالًا وَلَا حَلَالهَا حَرَامًا كَمَا فَعَلَ أَهْل الشِّرْك فَإِنَّمَا النَّسِيء الَّذِي كَانُوا يَصْنَعُونَ مِنْ ذَلِكَ زِيَادَة فِي الْكُفْر " يُضَلّ بِهِ الَّذِينَ كَفَرُوا " الْآيَة وَهَذَا الْقَوْل اِخْتِيَار اِبْن جَرِير

Muhammad bnu Is-haq said about Allah's statement,
﴿فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ﴾
(so wrong not yourselves therein):It means that one should not make the halal/permitted things in it as haraam/prohibited things and viceversa.It  condemns Nsee-u which was a pagan custom in which they changed Sanctity of the Sacred Months to suit their needs.Ibnu Jareer rahmathullahi a'lyhi opted this view. 
 وَقَوْله " وَقَاتِلُوا الْمُشْرِكِينَ كَافَّة " أَيْ جَمِيعكُمْ " كَمَا يُقَاتِلُونَكُمْ كَافَّة " أَيْ جَمِيعهمْ " وَاعْلَمُوا أَنَّ اللَّه مَعَ الْمُتَّقِينَ
Allah said,
﴿وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً﴾
(and fight against the idolators collectively), all of you,
﴿كَمَا يُقَـتِلُونَكُمْ كَآفَّةً﴾
(as they fight against you collectively.), all of them,
﴿وَاعْلَمُواْ أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ﴾
(But know that Allah is with those who have Taqwa/Piety)
وَقَدْ اِخْتَلَفَ الْعُلَمَاء فِي تَحْرِيم
 اِبْتِدَاء الْقِتَال فِي الشَّهْر الْحَرَام هَلْ هُوَ مَنْسُوخ أَوْ مُحْكَم عَلَى قَوْلَيْنِ
Now as regards to the ruling of the prohibition of war during the Sacred months, as to whether the ruling is abrogated or not, there are two views among the Scholars
 " أَحَدهمَا " وَهُوَ الْأَشْهَر أَنَّهُ مَنْسُوخ لِأَنَّهُ تَعَالَى قَالَ هَهُنَا " فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسكُمْ " وَأَمَرَ بِقِتَالِ الْمُشْرِكِينَ وَظَاهِر السِّيَاق مُشْعِر بِأَنَّهُ أَمَرَ بِذَلِكَ أَمْرًا عَامًّا وَلَوْ كَانَ مُحَرَّمًا فِي الشَّهْر الْحَرَام لَأَوْشَكَ أَنْ يُقَيِّدهُ بِانْسِلَاخِهَا وَلِأَنَّ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ حَاصَرَ أَهْل الطَّائِف فِي شَهْر حَرَام وَهُوَ ذُو الْقَعْدَة كَمَا ثَبَتَ فِي الصَّحِيحَيْنِ أَنَّهُ خَرَجَ إِلَى هَوَازِن فِي شَوَّال فَلَمَّا كَسَرَهُمْ وَاسْتَفَاءَ أَمْوَالهمْ وَرَجَعَ فَلّهمْ لَجَئُوا إِلَى الطَّائِف فَعَمَدَ إِلَى الطَّائِف فَحَاصَرَهُمْ أَرْبَعِينَ يَوْمًا وَانْصَرَفَ وَلَمْ يَفْتَحهَا فَثَبَتَ أَنَّهُ حَاصَرَ فِي الشَّهْر الْحَرَام
The famous/ash-har view is that the ruling is abrogated/mansookh.They say after Allah's words,﴿فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ﴾
(so wrong not yourselves therein), Allah said to fight with Mushrikeen just as they fight with the Muslims.Also Scholars of this group advocate that the Prophet swallallahu a'lyhi wa sallam fought with the people of Thwa-if during the Sacred month(Note:This was when they innitiated the attack and also it had started before the Sacred month) 
 وَالْقَوْل الْآخَر أَنَّ اِبْتِدَاء الْقِتَال فِي الشَّهْر الْحَرَام حَرَام وَأَنَّهُ لَمْ يُنْسَخ تَحْرِيم الشَّهْر الْحَرَام لِقَوْلِهِ تَعَالَى " يَا أَيّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِر اللَّه وَلَا الشَّهْر الْحَرَام " وَقَالَ " الشَّهْر الْحَرَام بِالشَّهْرِ الْحَرَام وَالْحُرُمَات قِصَاص فَمَنْ اِعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اِعْتَدَى عَلَيْكُمْ " الْآيَة وَقَالَ " فَإِذَا اِنْسَلَخَ الْأَشْهُر الْحُرُم فَاقْتُلُوا الْمُشْرِكِينَ " الْآيَة وَقَدْ تَقَدَّمَ أَنَّهَا الْأَرْبَعَة الْمُقَرَّرَة فِي كُلّ سَنَة لَا أَشْهُر التَّسْيِير عَلَى أَحَد الْقَوْلَيْنِ .
The second view is that the RULING OF THE PROHIBITION OF WAR DURING THE SACRED MONTHS IS NOT ABROGATED AT ALL.The Quranic verses given below support this view. We see in Surah Ma-idah verse 2,
يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ اللّهِ وَلاَ الشَّهْرَ الْحَرَامَ وَلاَ الْهَدْيَ وَلاَ الْقَلآئِدَ وَلا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَانًا وَإِذَا حَلَلْتُمْ فَاصْطَادُواْ وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ إِنَّ اللّهَ شَدِيدُ الْعِقَابِ
O you who have believed, do not violate the rites of Allah or [the sanctity of] the sacred month or [neglect the marking of] the sacrificial animals and garlanding them or [violate the safety of] those coming to the Sacred House seeking bounty from their Lord and His approval. But when you come out of ihram, then you may hunt. And do not let the hatred of a people for having obstructed you from al-Masjid al-Haram lead you to transgress. And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ; indeed, Allah is severe in penalty.

Also see verse 194 of Surah Al Baqarah,
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ وَاتَّقُواْ اللَّهَ وَاعْلَمُواْ أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
Fighting in the sacred month is for [aggression committed in] the sacred month, and for all violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him.

Also see verse 5 of Surah At-thoubah
فَإِذَا انسَلَخَ الأَشْهُرُ الْحُرُمُ فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُواْ لَهُمْ كُلَّ مَرْصَدٍ فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ فَخَلُّواْ سَبِيلَهُمْ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ
And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.
.................................
 وَأَمَّا قَوْله تَعَالَى " وَقَاتِلُوا الْمُشْرِكِينَ كَافَّة كَمَا يُقَاتِلُونَكُمْ كَافَّة " فَيَحْتَمِل أَنَّهُ مُنْقَطِع عَمَّا قَبْله وَأَنَّهُ حُكْم مُسْتَأْنَف وَيَكُون مِنْ بَاب التَّهْيِيج وَالتَّحْضِيض أَيْ كَمَا يَجْتَمِعُونَ لِحَرْبِكُمْ إِذَا حَارَبُوكُمْ فَاجْتَمِعُوا أَنْتُمْ أَيْضًا لَهُمْ إِذَا حَارَبْتُمُوهُمْ وَقَاتِلُوهُمْ بِنَظِيرِ مَا يَفْعَلُونَ وَيَحْتَمِل أَنَّهُ إِذْن لِلْمُؤْمِنِينَ بِقِتَالِ الْمُشْرِكِينَ فِي الشَّهْر الْحَرَام إِذَا كَانَتْ الْبُدَاءَة مِنْهُمْ كَمَا قَالَ تَعَالَى " الشَّهْر الْحَرَام بِالشَّهْرِ الْحَرَام وَالْحُرُمَات قِصَاص " وَقَالَ تَعَالَى " وَلَا تُقَاتِلُوهُمْ عِنْد الْمَسْجِد الْحَرَام حَتَّى يُقَاتِلُوكُمْ فِيهِ فَإِنْ قَاتَلُوكُمْ فَاقْتُلُوهُمْ " الْآيَة .
وَقَاتِلُوا الْمُشْرِكِينَ كَافَّة  كَمَا يُقَاتِلُونَكُمْ كَافَّة


 (PLEASE NOTE):FROM THE STATEMENT OF ALLAH,
وَقَاتِلُوا الْمُشْرِكِينَ كَافَّة كَمَا يُقَاتِلُونَكُمْ كَافَّة
'and fight against the idolators collectively all of you,
as they fight against you collectively all of them'',WE CAN UNDERSTAND THAT FIGHTING WITH THE MUSHRIKEEN IS PERMITTED IN THE SACRED MONTHS ONLY IF THE MUSHRIKEEN INITIATED ATTACKS ,IN THOSE MONTHS, AGAINST MUSLIMS.
This means that if they they prepare, organise and started attacking Muslims with weapons in the Sared months, then Muslims should also retaliate in defence.
(please note:It is not be understood that fighting with innocent non-Muslims is permitted during other times/months.Here ,in Sacred Months fighting is prohibited even as a reply to an earlier attack on Muslims. BUT PERMISSION IN SACRED MONTHS IS TO RETALIATE THE ATTACKS INITIATED BY MUSHRIKEEN DURING THE SACRED MONTHS ONLY.But such a prohibition is not there in the case of other months, i.e, during other months fighting is allowed against the earlier attacks by Mushrikeen also)
.....................................
 وَهَكَذَا الْجَوَاب عَنْ حِصَار رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ أَهْل الطَّائِف وَاسْتِصْحَابه الْحِصَار إِلَى أَنْ دَخَلَ الشَّهْر الْحَرَام فَإِنَّهُ مِنْ تَتِمَّة قِتَال هَوَازِن وَأَحْلَافهَا مِنْ ثَقِيف فَإِنَّهُمْ هُمْ الَّذِينَ اِبْتَدَءُوا الْقِتَال وَجَمَعُوا الرِّجَال وَدَعَوْا إِلَى الْحَرْب وَالنِّزَال فَعِنْدَمَا قَصَدَهُمْ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ كَمَا تَقَدَّمَ فَلَمَّا تَحَصَّنُوا بِالطَّائِفِ ذَهَبَ إِلَيْهِمْ لِيُنْزِلهُمْ مِنْ حُصُونهمْ فَنَالُوا مِنْ الْمُسْلِمِينَ وَقَتَلُوا جَمَاعَة وَاسْتَمَرَّ الْحِصَار بِالْمَجَانِيقِ وَغَيْرهَا قَرِيبًا مِنْ أَرْبَعِينَ يَوْمًا وَكَانَ اِبْتِدَاؤُهُ فِي شَهْر حَلَال وَدَخَلَ الشَّهْر الْحَرَام فَاسْتَمَرَّ فِيهِ أَيَّامًا ثُمَّ قَفَلَ عَنْهُمْ لِأَنَّهُ يُغْتَفَر فِي الدَّوَام مَا لَا يُغْتَفَر فِي الِابْتِدَاء وَهَذَا أَمْر مُقَرَّر وَلَهُ نَظَائِر كَثِيرَة وَاَللَّه أَعْلَم وَلْنَذْكُرْ الْأَحَادِيث الْوَارِدَة فِي ذَلِكَ . وَقَدْ حَرَّرْنَا ذَلِكَ فِي السِّيرَة وَاَللَّه أَعْلَم
Now, likewise, as regards to the fighting of the Prophet swallallahiu alyhi wa sallam with the people of Tha-if they explain that,this was when the people of Tha-if  innitiated attack against Muslims and also it had started before the Sacred month , though it  covered a few days of the Scred month .And Allah knows the best.