wherein is great military might and benefits for the people

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ .

We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might [Al-Hadeed – 25] 

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ

Al Bayyinat is the evident miracles, evidences, proofs which points to Prophethood (Al Razi). And that is like the staff of Musa (as) and Isa’s curing the sick and giving life to the dead and similar to that of clear signs which indicates to prophethood and truthfulness of the Messengers.

وَالْمِيزَانَ

Al Meezan is everything which is used to distinguish the truth from falsehood and justice from injustice, and surplus from deficiency, and also the well known instrument (scale) between people.

It came in the in the Tafsir Al Razi :  We have already sent Our messengers with clear evidences… that it is the evident miracles, overpowering evidences…and the MIzaan is that which distinguishes justice from injustice and  excess from deficiency… and it was said: It is the truth attested to by the sound, straight minds that oppose misguided opinions and ideas (Ibn Katheer).

It came in ‘Ruhu Al Maani’ : بِالْبَيِّنَاتِ  i.e with proofs and miracles… وَالْمِيزَانَ  is the well known instrument (scale) between people… and وَإِنْزَالُهُ إِنْزَالُ أَسْبَابِهِ  

And it came in Tahreer was Tanweer : Al Mizan : is metaphor for justice between people in giving their rights because the Mizan requires the presence of two sides intending to learn their equivalence….and this Mizan is the books of the messengers clarifying  it  , so mentioning it specifically is for the importance of its matter because it is the means for organising matters of the humans…

The bring forward of the Ál Bayyenat’ over the ‘Book’ is because it testifies to its correctness and and it invites to accept it and to belief in it and to adopt its precepts.

The bringing forward of the ‘The book’ over the ‘the mizaan is because in it is the explanation of the required laws for justice and fairness generally, and from it is the establishment of the scale with justice. It includes rules of transactions and other than it such as beliefs and explanation of what rectifies the life of the human being in this world and in the hereafter therefore it is more important and its effects is more general and comprehensive .

لِيَقُومَ النَّاسُ بِالْقِسْطِ

that the people may maintain [their affairs] in justice – is the reason for the sending the Mizaan, also it is correct that it is reason from what was came for sending the Book and the Mizaan, and and it what is outweighed in  my opinion, because Al Qist (justice) is in the scale and also othen it from legislation, He (swt) said: ‘وَأَن تَقُومُوا لِلْيَتَامَىٰ بِالْقِسْطِ and that you maintain for orphans [their rights] in justice)..(4: 127]  and He (said) : And if you judge, then judge with justice (Al Qist) (5:42) and He said : يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّـهِ شُهَدَاءَ بِالْقِسْطِ O you who have believed, be persistently standing firm for Allah, witnesses in justice, (5:8)  And this without scale.

It came in in Al Bahr Al Muheet :  لِيَقُومَ النَّاسُ بِالْقِسْطِ

It is ovious that it is the reason for sending the Mizaan only, however it is permitted that it is the reason for sending the the book and the Mizaan together because Al Qist is justice in combining things from all the responsibilities, so it is not allowed to commit injustice in anything from its responsibilities, and due that it came:  شَهِدَ اللَّـهُ أَنَّهُ لَا إِلَـٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge – [that He is] maintaining [creation] in justice. [3:18]

لِيَقُومَ النَّاسُ بِالْقِسْطِ

And he said  لِيَقُومَ النَّاسُ بِالْقِسْطِ and he did not say  ín order that people establish Ál Adl’ although frome meaning of Al Qist is Adl, that the usage of [Al Qist] is more suitable here than Al Adl, because Al Qist it came for the meaning for a share and a portion, it is said : everyone took from his partner, his took his share i.e. he took his portion. And And for amount, then it is a share in the water and other than it. And Alqist with a kasra is Al Adl. And the just portion is in the portion and in the rule (Lisan Al Arab].

And the Adl is that which is correctly established in the souls… and satisfactory justice is a just word and a just judgement…. [from Sayed ibn Al Mussyeeb] : Indeed Adl upon four types: Justice in the judgment, Allah (swt) said: and if you judge, then judge with justice’ and justice in speech, Allah (swt) said : When you speak, then be just..’ and Al Adl is ransom… and Al Adl is polytheism..

And in the verse the usage of Al Qist is most suitable because of the mention of Al Mizaan, because the purpose of wazn (scale) is for the person to take his share and portion and it is from the meaning of Al Qist. Due that it only the word Al Qist was mentioned and it was not used with Al Adl. He (swt) said: وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ  –  And give full measure and weight in justice – and He said: وَيَا قَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ ۖ- And O my people, give full measure and weight in justice – And He said: وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ  – And We place the scales of justice for the Day of Resurrection, and He said: وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ  – And establish weight in justice and do not make deficient the balance.

And from the names of of Al Mizaan is Alqistas, He (swt) said:  وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ – And give full measure when you measure, and weigh with an even balance

And He (swt) says: وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ – And weigh with an even balance.

This is from one angle – and it was enacted from another angle that it was mentioned with the verb يَقُومَ , so He said  لِيَقُومَ النَّاسُ بِالْقِسْطِ

And the verb of Qiyam was mentioned within the Quran with the word Al Qist and it was not mentioned with Al Adl, He (swt) says:

‘وَأَن تَقُومُوا لِلْيَتَامَىٰ بِالْقِسْطِ and that you maintain for orphans [their rights] in justice)..(4: 127]

He said : يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّـهِ شُهَدَاءَ بِالْقِسْطِ O you who have believed, be persistently standing firm for Allah, witnesses in justice, (5:8)

He said: وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ  – And establish weight in justice and do not make deficient the balance.

Therefore mentioning of the Al Qist was suitable for more than one angle.

وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ

And this expression was mentioned after his saying  وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ  – indicatiing to the truth requires power to protect to it and preserve it and that the mizan and the people establishing justice will only be with great millitray might and power.  Uthamm (RA) said: Indeed Allah deters by the Authority and that which was not deterred by the Quran. It came in Ruhu Al Maani : أَنْزَلْنَا الْحَدِيدَ , Al Hassan Said i.e. we made it… فِيهِ بَأْسٌ – and this is indication to need of the Book, Al Mizaan to be established by the sword in order to achieve justice, because oppression is from the natural characteristics of the souls.

And he said فِيهِ بَأْسٌ شَدِيدٌ and he did not say in it is Quwa (power), and that is to indicate upon deterrence by power and war when the matter requires that, that is the meaning of severe war, difficulty and striking. And Al Baas its meaning intensity in war and intensity in punishment.

بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ

We sent against you servants of Ours – those of great military might, and they probed [even] into the homes [17;5]

قُل لِّلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ

Say to those who remained behind of the bedouins, “You will be called to [face] a people of great military might; you may fight them, or they will submit [48:17]

فَقَاتِلْ فِي سَبِيلِ اللَّـهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ الْمُؤْمِنِينَ ۖ عَسَى اللَّـهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا

So fight, [O Muhammad], in the cause of Allah; you are not held responsible except for yourself. And encourage the believers [to join you] that perhaps Allah will restrain the [military] might of those who disbelieve. [4:84]

قَدْ يَعْلَمُ اللَّـهُ الْمُعَوِّقِينَ مِنكُمْ وَالْقَائِلِينَ لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا ۖ وَلَا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا

Already Allah knows the hinderers among you and those [hypocrites] who say to their brothers, “Come to us,” and do not go to battle, except for a few,

[33:18]

قُلْ هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ

Say, “He is the [one] Able to send upon you affliction from above you or from beneath your feet or to confuse you [so you become] sects and make you taste the violence of one another.” [6:65]

So you see that Al Baas it is only in war or similar to it.

As for Al Quwa, it is generally for war and other than it. He (swt) says:

اللَّـهُ الَّذِي خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِن بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِن بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ يَخْلُقُ مَا يَشَاءُ ۖ وَهُوَ الْعَلِيمُ الْقَدِيرُ  

30:54] Saheeh International

Allah is the one who created you from weakness, then made after weakness strength, then made after strength weakness and white hair. He creates what He wills, and He is the Knowing, the Competent

يَا يَحْيَىٰ خُذِ الْكِتَابَ بِقُوَّةٍ ۖ وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا ﴿١٢﴾

[Allah] said, “O John, take the Scripture with determination.” And We gave him judgement [while yet] a boy[19:12] 

قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ فَانظُرِي مَاذَا تَأْمُرِينَ ﴿٣٣﴾

They said, “We are men of strength and of great military might, but the command is yours, so see what you will command.”[27:33]

In another words, with them is Al Quwa and and they have with that strength in war, because people may possess power but do not possess strength in war and fighting just like someone who posses a sword, arrow but he does not have bravery and steadfastness in war.

Therefore his saying ‘وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ ‘after his saying ‘

لِيَقُومَ النَّاسُ بِالْقِسْطِ

Is indication that the truth is only protected by power. And it came in Tafsir Al Razi :  The outcome is that the book indicates to conceptual power, and the Mizaan to the practical  power and the Al hadeed to to repel that that which should not be, and after the most noblest sections is the protection of the spiritual interests, then protects of the physical interests, then the prevention of that which should not happen, and this structure in this verse is my soul.

Secondly : Dealing is either with the Creator, and it’s way is the Book or with the creation and they are: with the beloved and dealing with them with equity and it is the Mizaan or it is with the enemy and dealing with them is with the sword and iron.

Thirdly: The people are three : Either they are the foremost (in good) and they deal with the creation by what the book demands, so the are just and they do not seek seek justice and they are cautious of the situations of doubts, or those who are moderate and they are just and they seek justice, it necessary for them the Mizaan, or these oppressors, they are demand justice and they are not just, it is necessary for the iron and suppression

Seventhly: The book is indication to what Allah mentioned in his book of laws required from justice and fairness, and the Mizaan is indication for compelling people by these established laws to ensure justice and fairness, and it is matter for the kings, and Al hadid is indication to the fact if they rebelled, then it is necessary they (book and mizan) is forced upon them by the sword, and this indicates the rack of the scholars and the they are owners of the book, preceding the rank of the kings who are the owners of the sword…

And they mention about descending of the Iron two sayings: First, It was sent down from the heavens, and other statement is: that meaning of Inzaal is making, fashioning and creating like his saying :

وَأَنزَلَ لَكُم مِّنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ

and He produced for you from the grazing livestock eight mates. [39:6]

And the the narrators of Hadith took the first opinion, so they said : Indeed Al Hadeed only was descended from the sky although there is nothing preventing the two opinions to be correct, since Allah created it and sent it down. And Allah knows best.

وَمَنَافِعُ لِلنَّاسِ

‘A benefits for the people’ – in it are their interests, their living and their manufacturing. The مَنَافِعُ was made indefinite for the purpose of generality. And it was mentioned that as a benefit for the people and did not mention that ‘the iron is for people’, so he did not say ‘ وَأَنْزَلْنَا الْحَدِيدَ لِلنَّاسِ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ’  – because the meaning will be that he sent down al hadeed for the people so that they fight each other and some them inflict on others severe harm and this is not the purpose. So he mentioned that the benefits are for the people without baás (military might), and  بَأْسٌ شَدِيدٌ (a great military might’) is for the purpose of people establishing justice, giving victory to the truth, justice and to spread it.

وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ

and so that Allah may make evident those who support Him and His messengers unseen – this is reason for everything that has preceded from sending the book, the mizaan, and sending of Iron, in order that he makes apparent those will support him in all that by calling to Allah, explaining his laws, obedience to him and striving in his cause, because all of that is supporting Allah and His Messengers.

And His saying : بِالْغَيْبِ  únseen’is to to indicate upon their sincerity in their support for Allah and His Messengers and whether the servants of Allah (people) know them or see them or no one from them creation know them, so they will support him in every situation. It came in Al Bahrul al Muheet : وَلِيَعْلَمَ اللَّهُ is a reason form sending the books, mizaan, and iron. And  مَنْ يَنْصُرُهُ وَرُسُلَهُ – those who support Him and His messengers – with evidences, proofs taken from the revealed books. And the establishment of justice with to act with the instruments of war in Jihad in the way of Allah.

And it came in Al Kashaf : وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ – and so that Allah may make evident those who support Him and His messengers  – by the use of swords, arrows all types of weapons in fighting against the enemy of the reliogion, بِالْغَيْبِ (unseen) from them. Ibn Abbas (RA) said: and they support him and they do not see him.

إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ

Allah is Powerful and Exalted in Might – the verse ends with with saying -Allah is Powerful and Exalted in Might – to explain that he is not need for anyone to support him, because Allah is  Powerful and Exalted in Might, however those who strive they will be rewarded in the hereafter.

And you may say : He said here here : إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ

, he emphasised his power and might with Inna and in another place –  إِنَّ اللَّـهَ لَقَوِيٌّ عَزِيزٌ – And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might. [22:40] – So it was emphasised with both Inna and Lam, so what is the difference?

He (swt) said in Surah Al Hajj : الَّذِينَ أُخْرِجُوا مِن دِيَارِهِم بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا اللَّـهُ ۗ وَلَوْلَا دَفْعُ اللَّـهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّـهِ كَثِيرًا ۗ وَلَيَنصُرَنَّ اللَّـهُ مَن يَنصُرُهُ ۗ إِنَّ اللَّـهَ لَقَوِيٌّ عَزِيزٌ ﴿٤٠﴾  – [They are] those who have been evicted from their homes without right – only because they say, “Our Lord is Allah.” And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might – [22:40]

So you see that the speech it is in the context of giving permission for the believers to do jihad and fight the enemy after expelled them from their homes, and they were fought unjustly. And indeed Allah is able to give them victory and promised them victory so He said emphatically that  – وَلَيَنصُرَنَّ اللَّـهُ مَن يَنصُرُهُ – And Allah will surely support those who support Him – and no doubt victory requires power, so he empahsised his power and his might with Inna and and Lam. Therefore it was suitable to emphasise victory and power.

And this is not the context in Sura Al Hadeed. He (swt) said:  

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ .

We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might

So you see that it is not the context of Jihad, Qital and Allah supporting the believers, rather the context is believers supporting by calling to Allah – وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ – and so that Allah may make evident those who support Him and His messengers unseen – therefore in the first case is His support  for the weak and opressed so his power was emphasised and in the second case  it the belivers support by calling to him (swt). Therefore situation will dictate the degree of emphasis required.