Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you, if you only knew. [9:41]

May 5, 2023May 5, 2023 Abu Yusuf

انْفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ

Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you, if you only knew. [9:41]

الْخِطَابُ لِلْمُؤْمِنِينَ الَّذِينَ سَبَقَ لَوْمُهُمْ بِقَوْلِهِ : يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انْفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ ، فَالنَّفِيرُ الْمَأْمُورُ بِهِ مَا يُسْتَقْبَلُ مِنَ الْجِهَادِ . وَقَدْ قَدَّمَنَا أَنَّ الِاسْتِنْفَارَ إِلَى غَزْوَةِ تَبُوكَ كَانَ عَامًّا لِكُلِّ قَادِرٍ عَلَى الْغَزْوِ : لِأَنَّهَا كَانَتْ فِي زَمَنِ مَشَقَّةٍ ، وَكَانَ الْمَغْزُوُّ عَدُوًّا عَظِيمًا ، فَالضَّمِيرُ فِي انْفِرُوا عَامٌّ لِلَّذِينَ اسْتُنْفِرُوا فَتَثَاقَلُوا ، وَإِنَّمَا اسْتُنْفِرَ الْقَادِرُونَ ، وَكَانَ الِاسْتِنْفَارُ عَلَى قَدْرِ حَاجَةِ الْغَزْوِ ، فَلَا يَقْتَضِي هَذَا الْأَمْرُ تَوَجُّهَ وُجُوبِ النَّفِيرِ عَلَى كُلِّ مُسْلِمٍ فِي كُلِّ غَزْوَةٍ ، وَلَا عَلَى الْمُسْلِمِ الْعَاجِزِ لِعَمًى أَوْ زَمَانَةٍ . أَوْ مَرَضٍ ، وَإِنَّمَا يَجْرِي الْعَمَلُ فِي كُلِّ غَزْوَةٍ عَلَى حَسَبِ مَا يَقْتَضِيهِ حَالُهَا وَمَا يَصْدُرُ إِلَيْهِمْ مِنْ نَفِيرٍ . وَفِي الْحَدِيثِ وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا

وَ ” خِفَافًا ” جَمْعُ خَفِيفٍ وَهُوَ صِفَةٌ مُشَبَّهَةٌ مِنَ الْخِفَّةِ ، وَهِيَ حَالَةٌ لِلْجِسْمِ تَقْتَضِي قِلَّةَ كَمِّيَّةِ أَجْزَائِهِ بِالنِّسْبَةِ إِلَى أَجْسَامٍ أُخْرَى مُتَعَارَفَةٌ ، فَيَكُونُ سَهْلَ التَّنَقُّلِ سَهْلَ الْحَمْلِ . وَالثِّقَالُ ضِدُّ ذَلِكَ ، وَتَقَدَّمَ الثِّقَلُ آنِفًا عِنْدَ قَوْلِهِ : اثَّاقَلْتُمْ إِلَى الْأَرْضِ

انْفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ Go forth, light and heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you, if only you knew.

This address is to the believers who were previously criticized for their hesitation when told to go forth in the cause of Allah. The “going forth” commanded here is what is understood as Jihad. We have previously mentioned that the call to arms for the Battle of Tabuk was a general call for all those able to participate because it was a difficult time and the enemy was formidable. The term “go forth” applies generally to those who were called but hesitated, while only the capable were actually called to arms. The call to arms was based on the need for the battle and did not require the obligation of the call to arms for every Muslim in every battle, nor for a Muslim who was unable to go due to blindness, time constraints, or illness. The action in every battle is carried out according to what is necessary for that situation and what call to arms is issued to them. And in the hadith it is stated, “وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا And when you are called to arms, then go forth.”

The word “خِفَافًا light” is the plural of “light” and is an adjective that describes the state of the body, which requires a small number of its parts in relation to other known bodies. This makes it easy to move.

” . وَالثِّقَالُ ضِدُّ ذَلِكَ ، وَتَقَدَّمَ الثِّقَلُ آنِفًا عِنْدَ قَوْلِهِ : اثَّاقَلْتُمْ إِلَى الْأَرْضِ

وَالْخِفَافُ وَالثِّقَالُ هُنَا مُسْتَعَارَانِ لِمَا يُشَابِهُهُمَا مِنْ أَحْوَالِ الْجَيْشِ وَعَلَائِقِهِمْ ، فَالْخِفَّةُ تُسْتَعَارُ لِلْإِسْرَاعِ إِلَى الْحَرْبِ ، وَكَانُوا يَتَمَادَحُونَ بِذَلِكَ لِدَلَالَتِهَا عَلَى الشَّجَاعَةِ وَالنَّجْدَةِ ، قَالَ قُرَيْطُ بْنُ أَنِيفٍ الْعَنْبَرِيُّ :

قَوْمٌ إِذَا الشَّرُّ أَبْدَى نَاجِذَيْهِ لَهُمْ طَارُوا إِلَيْهِ زَرَافَاتٍ وَوُحْدَانَا

[ ص: 207 ] فَالثِّقَلُ الَّذِي يُنَاسِبُ هَذَا هُوَ الثَّبَاتُ فِي الْقِتَالِ كَمَا فِي قَوْلِ أَبِي الطَّيِّبِ :

ثِقَالٍ إِذَا لَاقَوْا خِفَافٍ إِذَا دُعُوا

وَتُسْتَعَارُ الْخِفَّةُ لِقِلَّةِ الْعَدَدِ ، وَالثِّقَلُ لِكَثْرَةِ عَدَدِ الْجَيْشِ كَمَا فِي قَوْلِ قُرَيْطٍ : ” زَرَافَاتٍ وَوُحْدَانَا ” .
“Thiqal” is the opposite of “khafif” and refers to heaviness. In the context of warfare and its equipment, “khifafah” is used to refer to the speed and agility needed to quickly enter into battle, and it is praised for indicating bravery and rescue. On the other hand, “thiqalah” is used to refer to the stability needed in battle, as in the saying of Abu At-Tayyib: “Thiqalan idha laqaw khifafan idha du’aw.” “Khifafah” is used to refer to a small number of soldiers, while “thiqalah” is used to refer to a large number of soldiers, as in the saying of Qureyt bin Anif Al-Anbari: “Zarafatin wawuhdhan.”

وَتُسْتَعَارُ الْخِفَّةُ لِتَكْرِيرِ الْهُجُومِ عَلَى الْأَعْدَاءِ ، وَالثِّقَلُ لِلتَّثَبُّتِ فِي الْهُجُومِ . وَتُسْتَعَارُ الْخِفَّةُ لِقِلَّةِ الْأَزْوَادِ أَوْ قِلَّةِ السِّلَاحِ ، وَالثِّقَلُ لِضِدِّ ذَلِكَ . وَتُسْتَعَارُ الْخِفَّةُ لِقِلَّةِ الْعِيَالِ ، وَالثِّقَلُ لِضِدِّ ذَلِكَ وَتُسْتَعَارُ الْخِفَّةُ لِلرُّكُوبِ لِأَنَّ الرَّاكِبَ أَخَفُّ سَيْرًا ، وَالثِّقَلُ لِلْمَشْيِ عَلَى الْأَرْجُلِ وَذَلِكَ فِي وَقْتِ الْقِتَالِ . قَالَ النَّابِغَةُ :

عَلَى عَارِفَاتٍ لِلطِّعَانِ عَوَابِسٍ بِهِنَّ كُلُومٌ بَيْنَ دَامٍ وَجَالِبِ
إِذَا اسْتُنْزِلُوا عَنْهُنَّ لِلضَّرْبِ أَرْقَلُوا إِلَى الْمَوْتِ إِرْقَالَ الْجِمَالِ الْمَصَاعِبِ

وَكُلُّ هَذِهِ الْمَعَانِي صَالِحَةٌ لِلْإِرَادَةِ مِنَ الْآيَةِ وَلَمَّا وَقَعَ خِفَافًا وَثِقَالًا حَالًا مِنْ فَاعِلِ انْفِرُوا ، كَانَ مَحْمَلُ بَعْضِ مَعَانِيهِمَا عَلَى أَنْ تَكُونَ الْحَالُ مُقَدَّرَةً وَالْوَاوُ الْعَاطِفَةُ لِإِحْدَى الصِّفَتَيْنِ عَلَى الْأُخْرَى لِلتَّقْسِيمِ ، فَهِيَ بِمَعْنَى ( أَوْ ) ، وَالْمَقْصُودُ الْأَمْرُ بِالنَّفِيرِ فِي جَمِيعِ الْأَحْوَالِ .

“And lightness is used to launch an attack on enemies, while heaviness is used to maintain the attack. Lightness is used when supplies or weapons are scarce, while heaviness is used in opposition to that. Lightness is used when there are few family members, while heaviness is used in opposition to that. Lightness is used for riding, because the rider is lighter in movement, while heaviness is used for walking on foot, especially during combat. Al-Nabigha said:

On ‘Arafat, for stabbing are the daggers
With them are the warriors between the bloody and the thirsty
When they are removed for striking, they move closer to death
Like the beautiful, the difficulties are lightened

All of these meanings are applicable to the will of the verse, and when “lightness” and “heaviness” are mentioned together in a certain situation, each of them carries some of these meanings, with the state being determined, and the conjunction “and” expressing emotion towards one of the qualities over the other for division, meaning “or”. The intended command is to mobilize in all situations.”

وَالْمُجَاهَدَةُ الْمُغَالَبَةُ لِلْعَدُوِّ ، وَهِيَ مُشْتَقَّةٌ مِنَ الْجُهْدِ – بِضَمِّ الْجِيمِ – أَيْ بَذْلِ الِاسْتِطَاعَةِ فِي الْمُغَالَبَةِ ، وَهُوَ حَقِيقَةٌ فِي الْمُدَافَعَةِ بِالسِّلَاحِ ، فَإِطْلَاقُهُ عَلَى بَذْلِ الْمَالِ فِي الْغَزْوِ مِنْ إِنْفَاقٍ عَلَى الْجَيْشِ وَاشْتِرَاءِ الْكُرَاعِ وَالسِّلَاحِ ، مَجَازٌ بِعَلَاقَةِ السَّبَبِيَّةِ .

وَقَدْ أَمَرَ اللَّهُ بِكِلَا الْأَمْرَيْنِ فَمَنِ اسْتَطَاعَهُمَا مَعًا وَجَبَا عَلَيْهِ ، وَمَنْ لَمْ يَسْتَطِعْ إِلَّا وَاحِدًا مِنْهُمَا وَجَبَ عَلَيْهِ الَّذِي اسْتَطَاعَهُ مِنْهُمَا .

وَتَقْدِيمُ الْأَمْوَالِ عَلَى الْأَنْفُسِ هُنَا : لِأَنَّ الْجِهَادَ بِالْأَمْوَالِ أَقَلُّ حُضُورًا بِالذِّهْنِ عِنْدَ سَمَاعِ الْأَمْرِ بِالْجِهَادِ ، فَكَانَ ذِكْرُهُ أَهَمَّ بَعْدَ ذِكْرِ الْجِهَادِ مُجْمَلًا .

وَالْإِشَارَةُ بِـ ( ذَلِكُمْ ) إِلَى الْجِهَادِ الْمُسْتَفَادِ مِنْ ” وَجَاهِدُوا ” .

[ ص: 208 ] وَإِبْهَامُ ( خَيْرٌ ) لِقَصْدِ تَوَقُّعِ خَيْرِ الدُّنْيَا وَالْآخِرَةِ مِنْ شُعَبٍ كَثِيرَةٍ أَهَمُّهَا الِاطْمِئْنَانُ مِنْ أَنْ يَغْزُوَهُمُ الرُّومُ وَلِذَلِكَ عَقَّبَ بِقَوْلِهِ : إِنْ كُنْتُمْ تَعْلَمُونَ أَيْ إِنْ كُنْتُمْ تَعْلَمُونَ ذَلِكَ الْخَيْرَ وَشُعَبَهُ . وَفِي اخْتِيَارِ فِعْلِ الْعِلْمِ دُونَ الْإِيمَانِ مَثَلًا لِلْإِشَارَةِ إِلَى أَنَّ مِنْ هَذَا الْخَيْرِ مَا يَخْفَى فَيَحْتَاجُ مُتَطَلِّبُ تَعْيِينِ شُعَبِهِ إِلَى إِعْمَالِ النَّظَرِ وَالْعِلْمِ .

“And striving against the enemy, which is derived from effort, by emphasizing the letter “j” in Arabic, meaning the exertion of one’s ability in fighting. This is true in defense with weapons, so its application is extended to spending money in jihad as an expenditure on the army and the purchase of weapons and equipment. It is figuratively used by causal relation.

And Allah has commanded both of these things, so whoever is able to do both, it is obligatory on him, and whoever is only able to do one of them, then it is obligatory on him to do that which he is able to do.

And the priority of spending money over oneself here is because jihad with money requires less mental presence when hearing about the obligation of jihad, so its mention is more important after the general mention of jihad.

And the reference to “that” refers to the beneficial jihad mentioned in “And strive.”

The ambiguity of “good” is to expect the good of this world and the hereafter from many branches, the most important of which is reassurance that the Romans will not invade them. That is why it is followed by his saying, “If you know,” meaning if you know that good and its branches. And in choosing the verb “to know” over “to believe” as an example, it indicates that some of this good is hidden, so it requires the necessary action of observing and learning.”

لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَاتَّبَعُوكَ وَلَكِنْ بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنْفُسَهُمْ وَاللَّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ

Had it been an easy gain and a moderate trip, the hypocrites would have followed you, but distant to them was the journey. And they will swear by Allah, “If we were able, we would have gone forth with you,” destroying themselves [through false oaths], and Allah knows that indeed they are liars. [9:42]

اسْتِئْنَافٌ لِابْتِدَاءِ الْكَلَامِ عَلَى حَالِ الْمُنَافِقِينَ وَغَزْوَةِ تَبُوكَ حِينَ تَخَلَّفُوا وَاسْتَأْذَنَ كَثِيرٌ مِنْهُمْ فِي التَّخَلُّفِ وَاعْتَلُّوا بِعِلَلٍ كَاذِبَةٍ ، وَهُوَ نَاشِئٌ عَنْ قَوْلِهِ : مَا لَكُمْ إِذَا قِيلَ لَكُمُ انْفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ

وَانْتُقِلَ مِنَ الْخِطَابِ إِلَى الْغَيْبَةِ لِأَنَّ الْمُتَحَدَّثَ عَنْهُمْ هُنَا بَعْضُ الْمُتَثَاقِلِينَ لَا مَحَالَةَ بِدَلِيلِ قَوْلِهِ بَعْدَ هَذَا إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ . وَمِنْ هَذِهِ الْآيَاتِ ابْتَدَأَ إِشْعَارُ الْمُنَافِقِينَ بِأَنَّ اللَّهَ أَطْلَعَ رَسُولَهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – عَلَى دَخَائِلِهِمْ .

“If it had been a near expedition and journey, they would have followed you, but the distance seemed too far for them, and they will swear by Allah, ‘If we were able, we would have gone out with you,’ they will destroy themselves, and Allah knows that they are liars. This is an introduction to discussing the state of the hypocrites and the Battle of Tabuk, when many of them lagged behind and sought permission to do so, making false excuses. This is because of His saying, ‘Why do you remain behind when it comes to fighting in the cause of Allah?’ And then the speech shifts to discussing their hidden intentions because the speaker here is some of those who are hesitant, as evidenced by His saying, ‘Only those who do not believe in Allah and the Last Day ask you for permission and their hearts have doubted.’ And this verse marks the beginning of the discourse about the hypocrites, informing that Allah informed His Messenger (peace be upon him) about their hidden intentions.”

وَالْعَرَضُ مَا يَعْرِضُ لِلنَّاسِ مِنْ مَتَاعِ الدُّنْيَا وَتَقَدَّمَ فِي قَوْلِهِ – تَعَالَى : يَأْخُذُونَ عَرَضَ هَذَا الْأَدْنَى فِي سُورَةِ الْأَعْرَافِ وَقَوْلِهِ : تُرِيدُونَ عَرَضَ الدُّنْيَا فِي سُورَةِ الْأَنْفَالِ وَالْمُرَادُ بِهِ الْغَنِيمَةُ .

( وَالْقَرِيبُ ) الْكَائِنُ عَلَى مَسَافَةٍ قَصِيرَةٍ ، وَهُوَ هُنَا مَجَازٌ فِي السَّهْلِ حُصُولُهُ . وَ قَاصِدًا أَيْ وَسَطًا فِي الْمَسَافَةِ غَيْرَ بَعِيدٍ . وَاسْمُ كَانَ مَحْذُوفٌ دَلَّ عَلَيْهِ الْخَبَرُ : أَيْ لَوْ كَانَ الْعَرَضُ عَرَضًا قَرِيبًا ، وَالسَّفَرُ سَفَرًا مُتَوَسِّطًا ، أَوْ : لَوْ كَانَ مَا تَدْعُوهُمْ إِلَيْهِ عَرَضًا قَرِيبًا وَسَفَرًا .

وَالشُّقَّةُ – بِضَمِّ الشِّينِ – الْمَسَافَةُ الطَّوِيلَةُ .

[ ص: 209 ] وَتَعْدِيَةُ بَعُدَتْ بِحَرْفِ ( عَلَى ) لِتَضَمُّنِهِ مَعْنَى ثَقُلَتْ ، وَلِذَلِكَ حَسُنَ الْجَمْعُ بَيْنَ فِعْلِ بَعُدَتْ وَفَاعِلِهِ الشُّقَّةُ مَعَ تَقَارُبِ مَعْنَيَيْهِمَا ، فَكَأَنَّهُ قِيلَ : وَلَكِنْ بَعُدَ مِنْهُمُ الْمَكَانُ لِأَنَّهُ شُقَّةٌ ، فَثَقُلَ عَلَيْهِمُ السَّفَرُ ، فَجَاءَ الْكَلَامُ مُوجَزًا .

“The ‘arad (presentation) refers to the possessions of the world that are presented to people. Allah says, “They only want the present world’s possessions” (Quran 7:14), and “Do you desire the present world’s possessions?” (Quran 8:28), and what is meant by it is spoils of war.

Al-qareeb (the near one) refers to something that is at a short distance, and here it is used figuratively to mean easy to obtain. And al-wasat (the middle one) means something that is in the middle of a distance that is not far away. The noun is omitted and is indicated by the context: meaning, if the presentation was close by, and the journey was a moderate one, or if what they were being invited to was a close presentation and a journey.

Al-shuqqa (the distance) with a shadda on the sheen refers to a long distance.

The word ‘ala (on) in the phrase “bi ba’udati bi harfi ‘ala” is used to emphasize the idea of distance, which is why it is appropriate to combine the verb ba’udat (distant) with its subject al-shuqqa (the distance) to create a sense of proximity between their meanings. It is as if it was said, “But the distance from them is great because it is a long distance, so the journey is difficult for them.” The statement is summarized.”

وَقَوْلُهُ : وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُؤْذِنُ بِأَنَّ الْآيَةَ نَزَلَتْ قَبْلَ الرُّجُوعِ مِنْ غَزْوَةِ تَبُوكَ ، فَإِنَّ حِلِفَهُمْ إِنَّمَا كَانَ بَعْدَ الرُّجُوعِ وَذَلِكَ حِينَ اسْتَشْعَرُوا أَنَّ الرَّسُولَ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – ظَانٌّ كَذِبَهُمْ فِي أَعْذَارِهِمْ .

وَالِاسْتِطَاعَةُ الْقُدْرَةُ : أَيْ لَسْنَا مُسْتَطِيعِينَ الْخُرُوجَ ، وَهَذَا اعْتِذَارٌ مِنْهُمْ وَتَأْكِيدٌ لِاعْتِذَارِهِمْ .

وَجُمْلَةُ لَخَرَجْنَا مَعَكُمْ جَوَابُ لَوْ .

وَالْخُرُوجُ الِانْتِقَالُ مِنَ الْمَقَرِّ إِلَى مَكَانٍ قَرِيبٍ أَوْ بَعِيدٍ وَيُعَدَّى إِلَى الْمَكَانِ الْمَقْصُودِ بِـ ” إِلَى ” ، وَإِلَى الْمَكَانِ الْمَتْرُوكِ بِـ ” مِنْ ” ، وَشَاعَ إِطْلَاقُ الْخُرُوجِ عَلَى السَّفَرِ لِلْغَزْوِ . وَتَقْيِيدُهُ بِالْمَعِيَّةِ إِشْعَارٌ بِأَنَّ أَمْرَ الْغَزْوِ لَا يَهُمُّهُمُ ابْتِدَاءً ، وَأَنَّهُمْ إِنَّمَا يَخْرُجُونَ لَوْ خَرَجُوا إِجَابَةً لِاسْتِنْفَارِ النَّبِيءِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – : خُرُوجَ النَّاصِرِ لِغَيْرِهِ ، تَقُولُ الْعَرَبُ : خَرَجَ بَنُو فُلَانٍ وَخَرَجَ مَعَهُمْ بَنُو فُلَانٍ ، إِذَا كَانُوا قَاصِدِينَ نَصْرَهُمْ .

His statement: “And they will surely swear by Allah, “وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ If we were able, we would have gone forth with you,” They seek permission to state that the verse was revealed before the return from the Tabuk expedition. Their oath was only after the return when they realized that the Prophet (peace be upon him) suspected them of lying in their excuses.

Al-Istiṭāʿah, the ability, means that they were not able to go out, and this is their excuse and a confirmation of their excuse.

The phrase “we would have gone forth with you” is an answer to the “if” clause.

Al-Khurūj, the departure, means moving from the residence to a nearby or distant place, and it is considered to be towards the intended location with “to,” and towards the left location with “from.” The term “Al-Khuruj” is commonly used to refer to travel for war. Limiting it to the “Ma’iyyah,” the support, indicates that the matter of the war did not concern them at first and that they only went out in response to the Prophet’s call. The Arabs say, “Bani Fulan went out, and Bani Fulan went out with them,” when they mean that they went out to support them.

وَجُمْلَةُ يُهْلِكُونَ أَنْفُسَهُمْ حَالٌ ، أَيْ يَحْلِفُونَ مُهْلِكِينَ أَنْفُسَهُمْ ، أَيْ مَوْقِعِينَهَا فِي الْهَلَكِ . وَالْهَلَكُ الْفَنَاءُ وَالْمَوْتُ ، وَيُطْلَقُ عَلَى الْأَضْرَارِ الْجَسِيمَةِ وَهُوَ الْمُنَاسِبُ هُنَا ، أَيْ يَتَسَبَّبُونَ فِي ضَرِّ أَنْفُسِهِمْ بِالْأَيْمَانِ الْكَاذِبَةِ ، وَهُوَ ضَرُّ الدُّنْيَا وَعَذَابُ الْآخِرَةِ .

‌‌‌‌‌‌‌‌‌‌‌‌‌‍‍‍‍‍ وَفِي هَذِهِ الْآيَةِ دَلَالَةٌ عَلَى أَنَّ تَعَمُّدَ الْيَمِينِ الْفَاجِرَةِ يُفْضِي إِلَى الْهَلَاكِ ، وَيُؤَيِّدُهُ مَا رَوَاهُ الْبُخَارِيُّ فِي كِتَابِ الدِّيَاتِ مِنْ خَبَرِ الْهَذَلِيِّينَ الَّذِينَ حَلَفُوا أَيْمَانَ الْقَسَامَةِ فِي زَمَنِ عُمَرَ ، وَتَعَمَّدُوا الْكَذِبَ ، فَأَصَابَهُمْ مَطَرٌ فَدَخَلُوا غَارًا فِي جَبَلٍ فَانْهَدَمَ عَلَيْهِمُ الْغَارُ فَمَاتُوا جَمِيعًا .

وَجُمْلَةُ وَاللَّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ حَالٌ ، أَيْ هُمْ يَفْعَلُونَ ذَلِكَ فِي حَالِ عَدَمِ جَدْوَاهُ عَلَيْهِمْ ; لِأَنَّ اللَّهَ يَعْلَمُ كَذِبَهُمْ ، أَيْ وَيُطْلِعُ رَسُولَهُ عَلَى كَذِبِهِمْ ، فَمَا جَنَوْا مِنَ الْحَلِفِ إِلَّا هَلَاكَ أَنْفُسِهِمْ .

وَجُمْلَةُ إِنَّهُمْ لَكَاذِبُونَ سَدَّتْ مَسَدَّ مَفْعُولَيْ يَعْلَمُ

The sentence ” يُهْلِكُونَ أَنْفُسَهُمْ they destroy themselves” means that they swear while in a state of destruction, meaning they put themselves in destruction. Destruction refers to annihilation and death, and it also refers to great harm, which is appropriate in this context, meaning they cause harm to themselves by their false oaths. This harm is both of this world and the punishment in the Hereafter.

This verse indicates that intentionally taking a sinful oath leads to destruction. This is supported by the story narrated by Al-Bukhari in the Book of Oaths, about the Hadhaliyyin who swore oaths of allegiance during the time of Umar and intentionally lied. As a result, a rainstorm caused a cave they were in to collapse, killing them all.

The sentence “And Allah knows that they are liars” means that they do this when they do not see any benefit in telling the truth. Allah knows that they are lying and informs His Messenger of their lies. They gain nothing from their oaths except for their own destruction.

The sentence “إِنَّهُمْ لَكَاذِبُونَ they are liars who have sealed their fate” is an adverbial sentence expressing the result of their lying, indicating that their fate has been sealed and Allah knows it.

عَفَا اللَّهُ عَنْكَ لِمَ أَذِنَتْ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعَلَمَ الْكَاذِبِينَ اسْتَأْذَنَ فَرِيقٌ مِنَ الْمُنَافِقِينَ النَّبِيءَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنْ يَتَخَلَّفُوا عَنِ الْغَزْوَةِ ، مِنْهُمْ عَبْدُ اللَّهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ ، وَالْجَدُّ بْنُ قَيْسٍ ، وَرِفَاعَةُ بْنُ التَّابُوتِ ، وَكَانُوا تِسْعَةً وَثَلَاثِينَ وَاعْتَذَرُوا بِأَعْذَارٍ كَاذِبَةٍ وَأَذِنَ النَّبِيءُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – لِمَنِ اسْتَأْذَنَهُ حَمْلًا لِلنَّاسِ عَلَى الصِّدْقِ ، إِذْ كَانَ ظَاهِرُ حَالِهِمُ الْإِيمَانَ ، وَعِلْمًا بِأَنَّ الْمُعْتَذِرِينَ إِذَا أُلْجِئُوا إِلَى الْخُرُوجِ لَا يُغْنُونَ شَيْئًا ، كَمَا قَالَ – تَعَالَى : لَوْ خَرَجُوا فِيكُمْ مَا زَادُوكُمْ إِلَّا خَبَالًا فَعَاتَبَ اللَّهُ نَبِيَّهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فِي أَنْ أَذِنَ لَهُمْ ; لِأَنَّهُ لَوْ لَمْ يَأْذَنْ لَهُمْ لَقَعَدُوا ، فَيَكُونُ ذَلِكَ دَلِيلًا لِلنَّبِيءِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – عَلَى نِفَاقِهِمْ وَكَذِبِهِمْ فِي دَعْوَى الْإِيمَانِ ، كَمَا قَالَ اللَّهُ – تَعَالَى : وَلَوْ نَشَاءُ لَأَرَيْنَاكَهُمْ فَلَعَرَفْتَهُمْ بِسِيمَاهُمْ

وَالْجُمْلَةُ مُسْتَأْنَفَةٌ اسْتِئْنَافًا ابْتِدَائِيًّا لِأَنَّهُ غَرَضٌ أُنُفٌ .

عَفَا اللَّهُ عَنْكَ لِمَ أَذِنَتْ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعَلَمَ الْكَاذِبِينَ

May Allah forgive you. Why did you not give them permission until it was clear to you who spoke the truth and you knew the liars?

May Allah forgive you. Why did you not give them permission until it was clear to you who spoke the truth and you knew the liars?

A group of hypocrites asked the Prophet, peace be upon him, for permission to stay behind from the battle. Among them were Abdullah ibn Ubayy ibn Salul, al-Jadd ibn Qays, and Rifa’ah ibn al-Taa’boot. They were thirty-nine in number and made false excuses. The Prophet, peace be upon him, granted permission to those who sought it in order to establish the truth among them. He knew that those who made excuses would be of no use if they were present in battle, as Allah says: ‘ لَوْ خَرَجُوا فِيكُمْ مَا زَادُوكُمْ إِلَّا خَبَالًاIf they had gone out with you, they would not have increased you except in confusion.’ Allah reprimanded His Prophet, peace be upon him, for giving them permission, but if he had not given them permission, they would have stayed behind, which would have been a sign of their hypocrisy and falsehood in claiming to be believers. Allah says: ‘

وَلَوْ نَشَاءُ لَأَرَيْنَاكَهُمْ فَلَعَرَفْتَهُمْ بِسِيمَاهُمْ And if We had willed, We could have shown them to you, and you would have known them by their marks.'”

And the sentence is initiated with a primary initiation because it is a main purpose.

وَافْتِتَاحُ الْعِتَابِ بِالْإِعْلَامِ بِالْعَفْوِ إِكْرَامٌ عَظِيمٌ ، وَلَطَافَةٌ شَرِيفَةٌ ، فَأَخْبَرَهُ بِالْعَفْوِ قَبْلَ أَنْ يُبَاشِرَهُ بِالْعِتَابِ . وَفِي هَذَا الِافْتِتَاحِ كِنَايَةٌ عَنْ خِفَّةِ مُوجِبِ الْعِتَابِ لِأَنَّهُ بِمَنْزِلَةِ أَنْ يُقَالَ : مَا كَانَ يَنْبَغِي ، وَتَسْمِيَةُ الصَّفْحِ عَنْ ذَلِكَ عَفْوًا نَاظِرٌ إِلَى مَغْزَى قَوْلِ أَهْلِ الْحَقِيقَةِ : حَسَنَاتُ الْأَبْرَارِ سَيِّئَاتُ الْمُقَرَّبِينَ .

وَأُلْقِيَ إِلَيْهِ الْعِتَابُ بِصِيغَةِ الِاسْتِفْهَامِ عَنِ الْعِلَّةِ إِيمَاءً إِلَى أَنَّهُ مَا أَذِنَ لَهُمْ إِلَّا لِسَبَبٍ تَأَوَّلَهُ وَرَجَا مِنْهُ الصَّلَاحَ عَلَى الْجُمْلَةِ بِحَيْثُ يُسْأَلُ عَنْ مِثْلِهِ فِي اسْتِعْمَالِ السُّؤَالِ مِنْ سَائِلٍ يَطْلُبُ الْعِلْمَ وَهَذَا مِنْ صِيَغِ التَّلَطُّفِ فِي الْإِنْكَارِ أَوِ اللَّوْمِ ، بِأَنْ يُظْهِرَ الْمُنْكِرُ نَفْسَهُ كَالسَّائِلِ عَنِ الْعِلَّةِ الَّتِي خَفِيَتْ عَلَيْهِ ، ثُمَّ أَعْقَبَهُ بِأَنَّ تَرْكَ الْإِذْنِ كَانَ أَجْدَرَ بِتَبْيِينِ حَالِهِمْ ، وَهُوَ غَرَضٌ آخَرُ لَمْ يَتَعَلَّقْ بِهِ قَصْدُ النَّبِيءِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .

وَحُذِفَ مُتَعَلِّقُ أَذِنْتَ لِظُهُورِهِ مِنَ السِّيَاقِ ، أَيْ لِمَ أَذِنْتَ لَهُمْ فِي الْقُعُودِ وَالتَّخَلُّفِ .

The opening of reproach with forgiveness is a great honour and a noble gesture, so he informed him of forgiveness before beginning to reprimand him. In this opening, there is an indication of the lightness of the reason for the reproach, as if to say, “It was not necessary.” The naming of the page as “forgiveness” reflects the intention of the people of truth, that the good deeds of the righteous outweigh the sins of those who are close to Allah.

The reprimand was given to him in the form of a question, indicating that they did not give him permission except for a reason that he interpreted and hoped would benefit the sentence as a whole. He was asked about a similar use of questioning by a questioner seeking knowledge, and this is one of the forms of softening in denial or reproach, by making the objector appear as if he is a questioner about the reason that was hidden from him. Then it was followed by the statement that leaving permission was more appropriate for clarifying their situation, which was another purpose not related to the intention of the Prophet – peace be upon him.

The part about “I gave permission for his appearance” was deleted from the context, meaning “why did you give them permission to sit and delay.”

[ ص: 211 ] وَ ( حَتَّى ) غَايَةٌ لِفِعْلِ أَذِنْتَ لِأَنَّهُ لَمَّا وَقَعَ فِي حَيِّزِ الِاسْتِفْهَامِ الْإِنْكَارِيِّ كَانَ فِي حُكْمِ الْمَنْفِيِّ فَالْمَعْنَى : لَا مُقْتَضِيَ لِلْإِذْنِ لَهُمْ إِلَى أَنْ يَتَبَيَّنَ الصَّادِقُ مِنَ الْكَاذِبِ .

وَفِي زِيَادَةِ لَكَ بَعْدَ قَوْلِهِ : يَتَبَيَّنُ زِيَادَةُ مُلَاطَفَةٍ بِأَنَّ الْعِتَابَ مَا كَانَ إِلَّا عَنْ تَفْرِيطٍ فِي شَيْءٍ يَعُودُ نَفْعُهُ إِلَيْهِ ، وَالْمُرَادُ بِالَّذِينَ صَدَقُوا : الصَّادِقُونَ فِي إِيمَانِهِمْ ، وَبِالْكَافِرِينَ الْكَاذِبِينَ فِيمَا أَظْهَرُوهُ مِنَ الْإِيمَانِ ، وَهُمُ الْمُنَافِقُونَ . فَالْمُرَادُ بِالَّذِينَ صَدَقُوا الْمُؤْمِنُونَ .

“حتى” is used here as a limit to the permission you granted. Since it appears in the context of negation, it has a negative meaning. The intended meaning is: they are not allowed to do anything until the truth is distinguished from the liar.

Furthermore, in addition to what you said, “تبين” implies a sense of leniency. The reprimand was only due to neglecting something that would have benefited them. “Those who were truthful” refers to those who were truthful in their faith, while “the lying disbelievers” refers to those who appeared to have faith but were actually hypocrites. Therefore, the intended meaning of “those who were truthful” is “the believers.”

لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يُجَاهِدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ

Those who believe in Allah and the Last Day would not ask permission of you to be excused from striving with their wealth and their lives. And Allah is Knowing of those who fear Him. [9:44]

هَذِهِ الْجُمْلَةُ وَاقِعَةٌ مَوْقِعَ الْبَيَانِ لِجُمْلَةِ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ . وَمَوْقِعَ التَّعْلِيلِ لِجُمْلَةِ لِمَ أَذِنْتَ لَهُمْ أَوْ هِيَ اسْتِئْنَافٌ بَيَانِيٌّ لِمَا تُثِيرُهُ جُمْلَةُ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ وَالِاعْتِبَارَاتُ مُتَقَارِبَةٌ وَمَآلُهَا وَاحِدٌ .

The believers in Allah and the Last Day will not ask your permission [Prophet] to be excused from striving with their wealth and themselves. God is fully aware of those who are mindful of Him. This sentence is placed to clarify the meaning of the sentence “until it becomes clear to you who are truthful and who are lying,” and the sentence “why did you not give them permission” serves as an introduction to what the previous sentence intends to clarify. These statements are closely related in their purpose and aim.

وَالْمَعْنَى : أَنَّ شَأْنَ الْمُؤْمِنِينَ الَّذِينَ اسْتُنْفِرُوا أَنْ لَا يَسْتَأْذِنُوا النَّبِيءَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فِي التَّخَلُّفِ عَنِ الْجِهَادِ ، فَأَمَّا أَهْلُ الْأَعْذَارِ : كَالْعُمْيِ ، فَهُمْ لَا يَسْتَنْفِرُهُمُ النَّبِيءُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَأَمَّا الَّذِينَ تَخَلَّفُوا مِنَ الْمُؤْمِنِينَ فَقَدْ تَخَلَّفُوا وَلَمْ يَسْتَأْذِنُوا فِي التَّخَلُّفِ ; لِأَنَّهُمْ كَانُوا عَلَى نِيَّةِ اللِّحَاقِ بِالْجَيْشِ بَعْدَ خُرُوجِهِ .

The meaning is that the situation for the believers who were mobilized is that they should not seek the Prophet’s (peace be upon him) permission to refrain from fighting. As for those with excuses, such as the blind, the Prophet (peace be upon him) does not mobilize them. As for those believers who refrained from fighting without seeking permission, they have indeed refrained without permission, because they had intended to catch up with the army after its departure.

وَالِاسْتِئْذَانُ طَلَبُ الْإِذْنِ ، أَيْ فِي إِبَاحَةِ عَمَلٍ وَتَرْكِ ضِدِّهِ ; لِأَنَّ شَأْنَ الْإِبَاحَةِ أَنْ تَقْتَضِيَ التَّخْيِيرَ بَيْنَ أَحَدِ أَمْرَيْنِ مُتَضَادَّيْنِ .

وَالِاسْتِئْذَانُ يُعَدَّى بِـ ( فِي ) . فَقَوْلُهُ : ” أَنْ يُجَاهِدُوا ” فِي مَحَلِّ جَرٍّ بِـ ( فِي ) الْمَحْذُوفَةِ ، وَحَذْفُ الْجَارِّ مَعَ أَنْ مُطَّرِدٌ شَائِعٌ .

وَلَمَّا كَانَ الِاسْتِئْذَانُ يَسْتَلْزِمُ شَيْئَيْنِ مُتَضَادَّيْنِ ، كَمَا قُلْنَا ، جَازَ أَنْ يُقَالَ : اسْتَأْذَنْتُ فِي كَذَا وَاسْتَأْذَنْتُ فِي تَرْكِ كَذَا . وَإِنَّمَا يُذْكَرُ غَالِبًا مَعَ فِعْلِ الِاسْتِئْذَانِ الْأَمْرُ الَّذِي يَرْغَبُ الْمُسْتَأْذِنُ الْإِذْنَ فِيهِ دُونَ ضِدِّهِ وَإِنْ كَانَ ذِكْرُ كِلَيْهِمَا صَحِيحًا .

“And seeking permission (istizan) is the request for permission, that is, in allowing an action and leaving its opposite. Because the nature of permission entails the choice between two conflicting matters.

The word “istizan” is used with the preposition “fi” (in). So, his statement “to fight” is in the place of the omitted preposition “fi”, and the deletion of the preposition is common, although it is often mentioned.

Since seeking permission involves two conflicting things, as we said, it is permissible to say “I sought permission for this and sought permission to leave that.” However, what is often mentioned with seeking permission is the matter that the one seeking permission desires to do, without mentioning its opposite, even if mentioning both of them is correct.”

وَلَمَّا كَانَ شَأْنُ الْمُؤْمِنِينَ الرَّغْبَةَ فِي الْجِهَادِ كَانَ الْمَذْكُورُ مَعَ اسْتِئْذَانِ الْمُؤْمِنِينَ ، فِي الْآيَةِ أَنْ يُجَاهِدُوا دُونَ أَنْ لَا يُجَاهِدُوا ، إِذْ لَا يَلِيقُ بِالْمُؤْمِنِينَ الِاسْتِئْذَانُ فِي تَرْكِ الْجِهَادِ ، فَإِذَا انْتَفَى أَنْ يَسْتَأْذِنُوا فِي أَنْ يُجَاهِدُوا ثَبَتَ أَنَّهُمْ يُجَاهِدُونَ دُونَ اسْتِئْذَانٍ ، وَهَذَا مِنْ لَطَائِفِ بَلَاغَةِ هَذِهِ الْآيَةِ الَّتِي لَمْ يُعَرِّجْ عَلَيْهَا الْمُفَسِّرُونَ وَتَكَلَّفُوا فِي إِقَامَةِ نَظْمِ الْآيَةِ .

وَجُمْلَةُ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ مُعْتَرِضَةٌ لِفَائِدَةِ التَّنْبِيهِ عَلَى أَنَّ اللَّهَ مُطَّلِعٌ عَلَى أَسْرَارِ الْمُؤْمِنِينَ إِذْ هُمُ الْمُرَادُ بِالْمُتَّقِينَ كَمَا تَقَدَّمَ فِي قَوْلِهِ فِي سُورَةِ الْبَقَرَةِ هُدًى لِلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ

“And when the believers were eager for Jihad, the mentioned (person) was among them with the permission of the believers, as in the verse that they should strive without not striving. It is not appropriate for the believers to seek permission to leave Jihad. Therefore, when seeking permission was eliminated, it was established that they were striving without permission. This is one of the subtleties of the eloquence of this verse, which the interpreters did not delve into and were burdened with establishing the structure of the verse.

And the statement “And Allah is Knowing of the righteous” is an objection for the benefit of reminding that Allah is aware of the secrets of the believers, as they are the ones intended by the term “the righteous”, as mentioned in His saying in Surat Al-Baqarah “guidance for the righteous, who believe in the unseen.”

إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ

Only those would ask permission of you who do not believe in Allah and the Last Day and whose hearts have doubted, and they, in their doubt, are hesitating. [9:45]

الْجُمْلَةُ مُسْتَأْنَفَةٌ اسْتِئْنَافًا بَيَانِيًّا نَشَأَ عَنْ تَبْرِئَةِ الْمُؤْمِنِينَ مِنْ أَنْ يَسْتَأْذِنُوا فِي الْجِهَادِ : بِبَيَانِ الَّذِينَ شَأْنُهُمُ الِاسْتِئْذَانُ فِي هَذَا الشَّأْنِ ، وَأَنَّهُمُ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فِي بَاطِنِ أَمْرِهِمْ لِأَنَّ انْتِفَاءَ إِيمَانِهِمْ يَنْفِي رَجَاءَهُمْ فِي ثَوَابِ الْجِهَادِ ، فَلِذَلِكَ لَا يُعَرِّضُونَ أَنْفُسَهُمْ لَهُ .

وَأَفَادَتْ ” إِنَّمَا ” الْقَصْرُ . وَلَمَّا كَانَ الْقَصْرُ يُفِيدُ مُفَادَ خَبَرَيْنِ بِإِثْبَاتِ شَيْءٍ وَنَفْيِ ضِدِّهِ كَانَتْ صِيغَةُ الْقَصْرِ هُنَا دَالَّةً بِاعْتِبَارِ أَحَدِ مُفَادَيْهَا عَلَى تَأْكِيدِ جُمْلَةِ لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَقَدْ كَانَتْ مُغْنِيَةً عَنِ الْجُمْلَةِ الْمُؤَكِّدَةِ لَوْلَا أَنَّ الْمُرَادَ مِنْ تَقْدِيمِ تِلْكَ الْجُمْلَةِ التَّنْوِيهُ بِفَضِيلَةِ الْمُؤْمِنِينَ ، فَالْكَلَامُ إِطْنَابٌ لِقَصْدِ التَّنْوِيهِ ، وَالتَّنْوِيهُ مِنْ مَقَامَاتِ الْإِطْنَابِ .

The sentence begins with a clarifying statement about believers seeking permission for jihad. It specifies that only those who do not believe in Allah and the Last Day and whose hearts are doubtful seek permission. Their doubtfulness about the matter causes them to hesitate and waver in their decision. The word “innama” indicates a restriction or limitation, emphasizing that permission is sought only by those who do not believe. This is because their lack of faith undermines their hope for reward in jihad, and therefore they do not offer themselves for it. The sentence also explains that the reason for this clarification is to absolve the believers from seeking permission for jihad and to highlight the virtue of those who believe. The use of “al-qasr” (a grammatical device indicating restriction or limitation) here serves to emphasize the affirmation of one idea and the negation of its opposite. This clarification is made to underscore the importance of believers and to praise their faith.

وَأَفَادَتْ ” إِنَّمَا ” الْقَصْرُ . وَلَمَّا كَانَ الْقَصْرُ يُفِيدُ مُفَادَ خَبَرَيْنِ بِإِثْبَاتِ شَيْءٍ وَنَفْيِ ضِدِّهِ كَانَتْ صِيغَةُ الْقَصْرِ هُنَا دَالَّةً بِاعْتِبَارِ أَحَدِ مُفَادَيْهَا عَلَى تَأْكِيدِ جُمْلَةِ لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَقَدْ كَانَتْ مُغْنِيَةً عَنِ الْجُمْلَةِ الْمُؤَكِّدَةِ لَوْلَا أَنَّ الْمُرَادَ مِنْ تَقْدِيمِ تِلْكَ الْجُمْلَةِ التَّنْوِيهُ بِفَضِيلَةِ الْمُؤْمِنِينَ ، فَالْكَلَامُ إِطْنَابٌ لِقَصْدِ التَّنْوِيهِ ، وَالتَّنْوِيهُ مِنْ مَقَامَاتِ الْإِطْنَابِ .

“And it was stated that the particle ‘innama’ (إِنَّمَا) is used for emphasis. Since the function of the particle ‘qasr’ (الْقَصْرُ) is to indicate two statements, one to confirm something and the other to deny its opposite, the form of ‘qasr’ here is indicative in relation to one of its meanings, which confirms the sentence ‘Those who believe in Allah and the Last Day will not ask your permission [to be excused from fighting]’. It was used to emphasize the confirmed sentence, if it were not for the purpose of giving virtue to the believers in advance, the statement would have been unnecessary. Therefore, the speech is a clarification of the purpose of the emphasis, and clarification is one of the functions of clarification.”

وَحُذِفَ مُتَعَلِّقُ يَسْتَأْذِنُكَ هُنَا لِظُهُورِهِ مِمَّا قَبْلَهُ مِمَّا يُؤْذِنُ بِهِ فِعْلُ الِاسْتِئْذَانِ فِي قَوْلِهِ : لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يُجَاهِدُوا وَالتَّقْدِيرُ : إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ فِي أَنْ لَا يُجَاهِدُوا ، وَلِذَلِكَ حُذِفَ مُتَعَلِّقُ يَسْتَأْذِنُكَ هُنَا .

[ ص: 213 ] وَالسَّامِعُ الْبَلِيغُ يُقَدِّرُ لِكُلِّ كَلَامٍ مَا يُنَاسِبُ إِرَادَةَ الْمُتَكَلِّمِ الْبَلِيغِ ، وَكُلٌّ عَلَى مِنْوَالِهِ يَنْسِجُ .

“And the attached phrase ‘yastadhinuka’ (seek permission from you) was omitted here because it was already mentioned earlier as something that permits seeking permission, in the statement: ‘Those who believe in Allah and the Last Day do not seek permission from you to be excused from striving.’ Therefore, the attached phrase ‘yastadhinuka’ was omitted here. The eloquent listener evaluates for every speech what is appropriate to the intention of the eloquent speaker, and everyone weaves their words in their own way.” (Page 213)

وَعَطْفُ وَارْتَابَتْ قُلُوبُهُمْ عَلَى الصِّلَةِ وَهِيَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يَدُلُّ عَلَى أَنَّ الْمُرَادَ بِالِارْتِيَابِ الِارْتِيَابُ فِي ظُهُورِ أَمْرِ النَّبِيءِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَلِأَجْلِ ذَلِكَ الِارْتِيَابِ كَانُوا ذَوِي وَجْهَيْنِ مَعَهُ فَأَظْهَرُوا الْإِسْلَامَ لِئَلَّا يَفُوتَهُمْ مَا يَحْصُلُ لِلْمُسْلِمِينَ مِنَ الْعِزِّ وَالنَّفْعِ ، عَلَى تَقْدِيرِ ظُهُورِ أَمْرِ الْإِسْلَامِ ، وَأَبْطَنُوا الْكُفْرَ حِفَاظًا عَلَى دِينِهِمُ الْفَاسِدِ وَعَلَى صِلَتِهِمْ بِأَهْلِ مِلَّتِهِمْ ، كَمَا قَالَ اللَّهُ – تَعَالَى – فِيهِمُ الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِنْ كَانَ لَكُمْ فَتْحٌ مِنَ اللَّهِ قَالُوا أَلَمْ نَكُنْ مَعَكُمْ وَإِنْ كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُمْ مِنَ الْمُؤْمِنِينَ

“And their hearts wavered, while they were not believers in Allah and the Last Day. This indicates that the intended meaning of “wavered” is the wavering in implementing the order of the Prophet (peace be upon him). For this reason, they were two-faced with him and they declared Islam so that they would not miss out on what the Muslims were receiving in terms of honor and benefits, according to the estimate of the appearance of the matter of Islam. They concealed their disbelief to protect their corrupt religion and their relationship with the people of their faith, as Allah the Almighty said: “Among them are those who wait and watch you. If Allah brings you victory, they say, “Were we not with you?” But if the disbelievers have a turn of fortune, they say [to them], “Did we not gain the upper hand over you and protect you from the believers?” “

وَلَعَلَّ أَعْظَمَ ارْتِيَابِهِمْ كَانَ فِي عَاقِبَةِ غَزْوَةِ تَبُوكَ لِأَنَّهُمْ لِكُفْرِهِمْ مَا كَانُوا يُقَدِّرُونَ أَنَّ الْمُسْلِمِينَ يَغْلِبُونَ الرُّومَ ، هَذَا هُوَ الْوَجْهُ فِي تَفْسِيرِ قَوْلِهِ : وَارْتَابَتْ قُلُوبُهُمْ كَمَا آذَنَ بِهِ قَوْلُهُ : فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ

وَجِيءَ فِي قَوْلِهِ : ” لَا يُؤْمِنُونَ ” بِصِيغَةِ الْمُضَارِعِ لِلدَّلَالَةِ عَلَى تَجَدُّدِ نَفْيِ إِيمَانِهِمْ ، وَفِي وَارْتَابَتْ قُلُوبُهُمْ بِصِيغَةِ الْمَاضِي لِلدَّلَالَةِ عَلَى قِدَمِ ذَلِكَ الِارْتِيَابِ وَرُسُوخِهِ فَلِذَلِكَ كَانَ أَثَرُهُ اسْتِمْرَارَ انْتِفَاءِ إِيمَانِهِمْ ، وَلَمَّا كَانَ الِارْتِيَابُ مُلَازِمًا لِانْتِفَاءِ الْإِيمَانِ كَانَ فِي الْكَلَامِ شِبْهُ الِاحْتِبَاكِ إِذْ يَصِيرُ بِمَنْزِلَةِ أَنْ يُقَالَ : الَّذِينَ لَمْ يُؤْمِنُوا وَلَا يُؤْمِنُونَ وَارْتَابَتْ وَتَرْتَابُ قُلُوبُهُمْ .

“And perhaps their greatest doubt was in the aftermath of the Battle of Tabuk, because they did not believe that the Muslims would overcome the Romans due to their disbelief. This is the interpretation of His saying: “And their hearts wavered as the saying indicates: “So they are in doubt about their doubts.” His statement “they do not believe” is in the present tense to indicate the continuous renewal of their disbelief, and their hearts wavering is in the past tense to indicate the persistence of that doubt and its firmness. Therefore, its effect was the continued disappearance of their faith. And since doubt is inherent in the disappearance of faith, the speech is similar to a restraint when it is said: “Those who do not believe and will not believe, and their hearts waver and doubt.”

وَفَرَّعَ قَوْلَهُ : فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ عَلَى وَارْتَابَتْ قُلُوبُهُمْ تَفْرِيعَ الْمُسَبَّبِ عَلَى السَّبَبِ : لِأَنَّ الِارْتِيَابَ هُوَ الشَّكُّ فِي الْأَمْرِ بِسَبَبِ التَّرَدُّدِ فِي تَحْصِيلِهِ ، فَلِتَرَدُّدِهِمْ لَمْ يُصَارِحُوا النَّبِيءَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – بِالْعِصْيَانِ لِاسْتِنْفَارِهِ ، وَلَمْ يَمْتَثِلُوا لَهُ فَسَلَكُوا مَسْلَكًا يَصْلُحُ لِلْأَمْرَيْنِ ، وَهُوَ مَسْلَكُ الِاسْتِئْذَانِ فِي الْقُعُودِ ، فَالِاسْتِئْذَانُ مُسَبَّبٌ عَلَى التَّرَدُّدِ ، وَالتَّرَدُّدُ مُسَبَّبٌ عَلَى الِارْتِيَابِ وَقَدْ دَلَّ هَذَا عَلَى أَنَّ الْمَقْصُودَ مِنْ صِلَةِ الْمَوْصُولِ فِي قَوْلِهِ : الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ . هُوَ قَوْلُهُ : وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ . لِأَنَّهُ الْمُنْتِجُ لِانْحِصَارِ الِاسْتِئْذَانِ فِيهِمْ .

And he explained his statement, “So they waver in doubt, and their hearts are uncertain about branching the cause from the effect.” Because doubt is a suspicion in the matter due to hesitation in obtaining it, their hesitation did not give the Prophet (peace be upon him) permission to disobey him, nor did they obey him, so they followed a path that was appropriate for both matters, which is the path of seeking permission to sit down, for seeking permission is a cause of hesitation, and hesitation is a cause of doubt. This indicates that the intended meaning of the connection in his statement, “Those who do not believe in Allah and the Last Day” is his statement, “And their hearts waver in doubt,” because it is the result of their hesitancy.

وَفِي ” رَيْبِهِمْ ” ظَرْفٌ مُسْتَقِرٌّ ، خَبَرٌ عَنْ ضَمِيرِ الْجَمَاعَةِ ، وَالظَّرْفِيَّةُ مَجَازِيَّةٌ مُفِيدَةٌ إِحَاطَةَ الرَّيْبِ بِهِمْ ، أَيْ تَمَكُّنَهُ مِنْ نُفُوسِهِمْ ، وَلَيْسَ قَوْلُهُ : فِي رَيْبِهِمْ مُتَعَلِّقًا بِـ ” يَتَرَدَّدُونَ “

وَالتَّرَدُّدُ حَقِيقَتُهُ ذِهَابٌ وَرُجُوعٌ مُتَكَرِّرٌ إِلَى مَحَلٍّ وَاحِدٍ ، وَهُوَ هُنَا تَمْثِيلٌ لِحَالِ الْمُتَحَيِّرِ بَيْنَ الْفِعْلِ وَعَدَمِهِ بِحَالِ الْمَاشِي وَالرَّاجِعِ . وَقَرِيبٌ مِنْهُ قَوْلُهُمْ : يُقَدِّمُ رِجْلًا وَيُؤَخِّرُ أُخْرَى .

وَالْمَعْنَى : أَنَّهُمْ لَمْ يَعْزِمُوا عَلَى الْخُرُوجِ إِلَى الْغَزْوِ . وَفِي هَذِهِ الْآيَةِ تَصْرِيحٌ لِلْمُنَافِقِينَ بِأَنَّهُمْ كَافِرُونَ ، وَأَنَّ اللَّهَ أَطْلَعَ رَسُولَهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – وَالْمُؤْمِنِينَ عَلَى كُفْرِهِمْ ; لِأَنَّ أَمْرَ اسْتِئْذَانِهِمْ فِي التَّخَلُّفِ قَدْ عَرَفَهُ النَّاسُ .

“In their hesitation” is an adverb of place, and it is the predicate of the sentence, with “ضَمِيرِ الْجَمَاعَةِ” (the collective pronoun) as its subject. The adverbial nature of the phrase is metaphorical, indicating their state of hesitation. The phrase is not related to the verb “يَتَرَدَّدُونَ” (they hesitate).

“التَّرَدُّدُ” (hesitation) is the act of repeatedly going back and forth between two options, and here it is a representation of the state of uncertainty between taking action or refraining from it, like a person who walks back and forth. A similar expression is “يُقَدِّمُ رِجْلًا وَيُؤَخِّرُ أُخْرَى” (he puts one foot forward and holds back the other).

The meaning is that they did not decide to go out for battle. This verse explicitly states that the hypocrites are disbelievers, and Allah informed His Messenger and the believers of their disbelief, because the people were aware of their request for permission to remain behind.

وَلَوْ أَرَادُوا الْخُرُوجَ لَأَعَدُّوا لَهُ عُدَّةً وَلَكِنْ كَرِهَ اللَّهُ انْبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُوا مَعَ الْقَاعِدِينَ

And if they had intended to go forth, they would have prepared for it [some] preparation. But Allah disliked their being sent, so He kept them back, and they were told, “Remain [behind] with those who remain.” [9:46]

عُطِفَ عَلَى جُمْلَةِ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ لِأَنَّ مَعْنَى الْمَعْطُوفِ عَلَيْهَا : أَنَّهُمْ لَمْ يُرِيدُوا الْخُرُوجَ إِلَى الْغَزْوِ ، وَهَذَا اسْتِدْلَالٌ عَلَى عَدَمِ إِرَادَتِهِمُ الْخُرُوجَ إِذْ لَوْ أَرَادُوهُ لَأَعَدُّوا لَهُ عُدَّتَهُ . وَهَذَا تَكْذِيبٌ لِزَعْمِهِمْ أَنَّهُمْ تَهَيَّئُوا لِلْغَزْوِ ثُمَّ عَرَضَتْ لَهُمُ الْأَعْذَارُ فَاسْتَأْذَنُوا فِي الْقُعُودِ لِأَنَّ عَدَمَ إِعْدَادِهِمُ الْعُدَّةَ لِلْجِهَادِ دَلَّ عَلَى انْتِفَاءِ إِرَادَتِهِمُ الْخُرُوجَ إِلَى الْغَزْوِ .

وَ ” الْعُدَّةُ ” بِضَمِّ الْعَيْنِ : مَا يُحْتَاجُ إِلَيْهِ مِنَ الْأَشْيَاءِ ، كَالسِّلَاحِ لِلْمُحَارِبِ ، وَالزَّادِ لِلْمُسَافِرِ ، مُشْتَقَّةٌ مِنَ الْإِعْدَادِ وَهُوَ التَّهْيِئَةُ .

وَالْخُرُوجُ تَقَدَّمَ آنِفًا .

“If they had intended to go out [to battle], they would have prepared for it [with equipment and provisions], but Allah disliked their going out, so He made them lag behind, and it was said [to them], ‘Stay with those who stay behind.’ This is referred to the clause [before it], ‘For they were uncertain in their minds [about whether to go out or not],’ because the meaning of the clause that is dependent upon it is that they did not actually intend to go out for battle. This is evidence that they did not have the intention to go out, because if they did, they would have prepared for it. This contradicts their claim that they had prepared for battle, but excuses were presented to them, so they asked permission to stay behind, because their lack of preparation for battle indicated their lack of intention to go out.

“The word ‘al-‘uddah’ [d as ‘preparation’] is written with a ‘damma’ [a vowel mark indicating a short ‘u’ sound] on the letter ‘ayn’ [the second letter of the word]. It refers to the things that are needed, such as weapons for fighting and provisions for travel, derived from the root word ‘i’dad’, which means preparation.

“And ‘al-khuruj’ [d as ‘going out’] is mentioned beforehand.”

وَالِاسْتِدْرَاكُ فِي قَوْلِهِ : وَلَكِنْ كَرِهَ اللَّهُ انْبِعَاثَهُمْ اسْتِدْرَاكٌ عَلَى مَا دَلَّ عَلَيْهِ شَرْطُ لَوْ مِنْ فَرْضِ إِرَادَتِهِمُ الْخُرُوجَ تَأْكِيدًا لِانْتِفَاءِ وُقُوعِهِ بِإِثْبَاتِ ضِدِّهِ ، وَعَبَّرَ عَنْ ضِدِّ [ ص: 215 ] الْخُرُوجِ بِتَثْبِيطِ اللَّهِ إِيَّاهُمْ لِأَنَّهُ فِي السَّبَبِ الْإِلَهِيِّ ضِدُّ الْخُرُوجِ فَعَبَّرَ بِهِ عَنْ مُسَبِّبِهِ ، وَاسْتِعْمَالُ الِاسْتِدْرَاكِ كَذَلِكَ بَعْدَ لَوِ اسْتِعْمَالٌ مَعْرُوفٌ فِي كَلَامِهِمْ كَقَوْلِ أُبَيِّ بْنِ سُلْمَى الضَّبِّيِّ :

فَلَوْ طَارَ ذُو حَافِرٍ قَبْلَهَا لَطَارَتْ وَلَكِنَّهُ لَمْ يَطِرْ

وَقَوْلِ الْغَطَمَّشِ الضَّبِّيِّ :

أَخِلَّايَ لَوْ غَيْرُ الْحِمَامِ أَصَابَكُمْ عَتِبْتُ وَلَكِنْ مَا عَلَى الْمَوْتِ مَعْتَبُ

إِلَّا أَنَّ اسْتِدْرَاكَ ضِدِّ الشَّرْطِ فِي الْآيَةِ كَانَ بِذِكْرِ مَا يُسَاوِي الضِّدَّ : وَهُوَ تَثْبِيطُ اللَّهِ إِيَّاهُمْ ، تَوْفِيرًا لِفَائِدَةِ الِاسْتِدْرَاكِ بِبَيَانِ سَبَبِ الْأَمْرِ الْمُسْتَدْرَكِ ، وَجَعْلِ هَذَا السَّبَبِ مُفَرَّعًا عَلَى عِلَّتِهِ : وَهِيَ أَنَّ اللَّهَ كَرِهَ انْبِعَاثَهُمْ ، فَصِيغَ الِاسْتِدْرَاكُ بِذِكْرِ عِلَّتِهِ اهْتِمَامًا بِهَا ، وَتَنْبِيهًا عَلَى أَنَّ عَدَمَ إِرَادَتِهِمُ الْخُرُوجَ كَانَ حِرْمَانًا مِنَ اللَّهِ إِيَّاهُمْ ، وَعِنَايَةً بِالْمُسْلِمِينَ فَجَاءَ الْكَلَامُ بِنَسْجٍ بَدِيعٍ وَحَصَلَ التَّأْكِيدُ مَعَ فَوَائِدَ زَائِدَةٍ .

“And the clarification in His saying, ‘But Allah disliked their being sent forth, so He made them stay behind, and it was said [to them], “Sit with those who sit [at home].” ‘ (Quran 9:46) is through the use of the term ‘istidraak’ (clarification). It is clarification in accordance with what is indicated by the condition. If their intention to go out had been confirmed, then the use of ‘istidraak’ would have been unnecessary as it would be established by evidence to the contrary. Allah expressed the opposite of going out by holding them back, and this reflects the divine cause that is opposite to going out. He used it to indicate the cause, and ‘istidraak’ can also be used in the same way as a known usage in their speech, such as the saying of Ubayy ibn Salamah al-Dabbi:

‘Had a bird flown before it, it would have flown, but it did not fly.’

And the saying of al-Ghatamash al-Dabbi:

‘Friends, if something other than death had befallen you, I would have scolded you, but death is beyond reproach.’

However, in the verse, ‘istidraak’ is used against the condition by mentioning its equivalent: Allah’s holding them back. This is done to provide the benefit of clarification by indicating the cause of the matter that requires clarification, and by making this cause dependent on its effect, which is that Allah disliked their going out. The use of ‘istidraak’ in this way emphasizes the importance of the cause, and also serves as a reminder that not going out was a deprivation from Allah. It is a consideration for the Muslims, and thus the speech comes in a beautiful and unique manner, and provides additional benefits.

لَوْ خَرَجُوا فِيكُمْ مَا زَادُوكُمْ إِلَّا خَبَالًا وَلَأَوْضَعُوا خِلَالَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ وَفِيكُمْ سَمَّاعُونَ لَهُمْ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ

Had they gone forth with you, they would not have increased you except in confusion, and they would have been active among you, seeking [to cause] you fitnah. And among you are avid listeners to them. And Allah is Knowing of the wrongdoers. [9:47]

اسْتِئْنَافٌ بَيَانِيٌّ لِجُمْلَةِ كَرِهَ اللَّهُ انْبِعَاثَهُمْ فَثَبَّطَهُمْ لِبَيَانِ الْحِكْمَةِ مِنْ كَرَاهِيَةِ اللَّهِ انْبِعَاثَهُمْ ، وَهِيَ إِرَادَةُ اللَّهِ سَلَامَةَ الْمُسْلِمِينَ مِنْ أَضْرَارِ وُجُودِ هَؤُلَاءِ بَيْنَهُمْ ; لِأَنَّهُمْ كَانُوا يُضْمِرُونَ الْمَكْرَ لِلْمُسْلِمِينَ فَيَخْرُجُونَ مُرْغَمِينَ ، وَلَا فَائِدَةَ فِي جَيْشٍ يَغْزُو بِدُونِ اعْتِقَادِ أَنَّهُ عَلَى الْحَقِّ ، وَتَعْدِيَةُ فِعْلِ الْخُرُوجِ بِفِي شَائِعَةٌ فِي الْخُرُوجِ مَعَ الْجَيْشِ .

وَالزِّيَادَةُ التَّوْفِيرُ .

“If they had gone forth with you, they would not have increased you except in confusion, and they would have been active amongst you, seeking to cause discord, and among you are listeners to them. And Allah is Knowing of the wrongdoers.”

“This is a clarification statement for the sentence where Allah disliked their emergence, so He prevented them in order to explain the wisdom behind Allah’s dislike for their emergence, which is Allah’s desire for the safety of Muslims from the harms of their presence among them. Because they were planning mischief against the Muslims, and would have been forced to join the army without the belief that they were on the truth, and going out would have only spread rumors about going out with the army.”

“And reducing the excess.”

وَحُذِفَ مَفْعُولُ ” زَادُوكُمْ ” لِدَلَالَةِ الْخُرُوجِ عَلَيْهِ ، أَيْ مَا زَادُوكُمْ قُوَّةً أَوْ شَيْئًا مِمَّا تُفِيدُ زِيَادَتُهُ فِي الْغَزْوِ نَصْرًا عَلَى الْعَدُوِّ ، ثُمَّ اسْتُثْنِيَ مِنَ الْمَفْعُولِ الْمَحْذُوفِ الْخَبَالُ عَلَى طَرِيقَةِ التَّهَكُّمِ بِتَأْكِيدِ الشَّيْءِ بِمَا يُشْبِهُ ضِدَّهُ فَإِنَّ الْخَبَالَ فِي الْحَرْبِ بَعْضٌ مِنْ عَدَمِ الزِّيَادَةِ فِي قُوَّةِ الْجَيْشِ ، بَلْ هُوَ أَشَدُّ عَدَمًا لِلزِّيَادَةِ ، وَلَكِنَّهُ ادُّعِيَ أَنَّهُ مِنْ نَوْعِ الزِّيَادَةِ فِي فَوَائِدِ الْحَرْبِ ، وَأَنَّهُ يَجِبُ اسْتِثْنَاؤُهُ مِنْ ذَلِكَ النَّفْيِ ، عَلَى طَرِيقَةِ التَّهَكُّمِ .

‌‌‌‌‌‌ وَالْخَبَالُ الْفَسَادُ ، وَتَفَكُّكُ الشَّيْءِ الْمُلْتَحِمِ الْمُلْتَئِمِ ، فَأُطْلِقَ هُنَا عَلَى اضْطِرَابِ الْجَيْشِ وَاخْتِلَالِ نِظَامِهِ .

The object “زادوكم” (meaning “increased you”) was deleted to indicate the focus on what was gained from the increase in strength or anything that would contribute to the success of the war against the enemy. Then the omitted object “al-khabal” (meaning “damage”) was excluded through a method of sarcasm, by emphasizing the opposite of it. In fact, “al-khabal” in war is not only a lack of increase in the army’s strength, but it is even more damaging than not increasing. However, it was claimed that it was a type of increase in the benefits of war, and that it should be excluded from that negation through sarcasm.

“Al-khabal” means corruption and the disintegration of a cohesive and harmonious thing. Here, it is used to refer to the disorder and disruption of the army and its system.

وَحَقِيقَةُ أَوْضَعُوا أَسْرَعُوا سَيْرَ الرِّكَابِ . يُقَالُ : وَضَعَ الْبَعِيرُ وَضْعًا ، إِذَا أَسْرَعَ وَيُقَالُ : أَوْضَعْتُ بَعِيرِي ، أَيْ سَيَّرْتُهُ سَيْرًا سَرِيعًا . وَهَذَا الْفِعْلُ مُخْتَصٌّ بِسَيْرِ الْإِبِلِ فَلِذَلِكَ يُنَزَّلُ فِعْلُ أَوْضَعَ مَنْزِلَةَ الْقَاصِرِ لِأَنَّ مَفْعُولَهُ مَعْلُومٌ مِنْ مَادَّةِ فِعْلِهِ . وَهُوَ هُنَا تَمْثِيلٌ لِحَالَةِ الْمُنَافِقِينَ حِينَ يَبْذُلُونَ جُهْدَهُمْ لِإِيقَاعِ التَّخَاذُلِ وَالْخَوْفِ بَيْنَ رِجَالِ الْجَيْشِ ، وَإِلْقَاءِ الْأَخْبَارِ الْكَاذِبَةِ عَنْ قُوَّةِ الْعَدُوِّ ، بِحَالِ مَنْ يُجْهِدُ بَعِيرَهُ بِالسَّيْرِ لِإِبْلَاغِ خَبَرٍ مُهِمٍّ أَوْ إِيصَالِ تِجَارَةٍ لِسُوقٍ ، وَقَرِيبٌ مِنْ هَذَا التَّمْثِيلِ قَوْلُهُ – تَعَالَى : فَجَاسُوا خِلَالَ الدِّيَارِ وَقَوْلُهُ : وَتَرَى كَثِيرًا مِنْهُمْ يُسَارِعُونَ فِي الْإِثْمِ وَالْعُدْوَانِ . وَأَصْلُهُ قَوْلُهُمْ : يَسْعَى لِكَذَا ، إِلَّا أَنَّهُ لَمَّا شَاعَ إِطْلَاقُ السَّعْيِ فِي الْحِرْصِ عَلَى الشَّيْءِ خَفِيَتْ مُلَاحَظَةُ تَمْثِيلِ الْحَالَةِ عِنْدَ إِطْلَاقِهِ لِكَثْرَةِ الِاسْتِعْمَالِ فَلِذَلِكَ اخْتِيرَ هُنَا ذِكْرُ الْإِيضَاعِ لِعِزَّةِ هَذَا الْمَعْنَى ، وَلِمَا فِيهِ مِنَ الصَّلَاحِيَةِ لِتَفْكِيكِ الْهَيْئَةِ بِأَنْ يُشَبَّهَ الْفَاتِنُونَ بِالرَّكْبِ ، وَوَسَائِلُ الْفِتْنَةِ بِالرَّوَاحِلِ

The truth is that they hastened the pace of the passengers. It is said, “The camel was put in a state of ‘wada’, meaning it hastened its pace.” And it is also said, “I put my camel in a state of ‘wada’, meaning I made it walk quickly.” This verb is specifically used for the walking of camels, and therefore, the verb ‘wada’ is in the form of a transitive verb because its object is known from the material of its action. Here, it represents the state of the hypocrites when they make an effort to spread disloyalty and fear among the soldiers, and spread false news about the enemy’s strength, like someone who makes his camel walk quickly to convey an important message or to deliver goods to a market. Similar to this representation is the saying of Allah (Glorified and Exalted be He), “So they spy out for you from their homes,” and His saying, “And you see many of them striving in sin and aggression.” Its origin is their saying, “He strives for such-and-such,” but when the word “sa’i” (striving) became commonly used for the eagerness for something, the representation of the state was hidden. Therefore, the mention of ‘wada’ was chosen here for the dignity of this meaning and for its usefulness in dissecting the situation by comparing the seducers to the riders and the means of seduction to the trails.

وَفِي ذِكْرِ ( خِلَالَكُمْ ) مَا يَصْلُحُ لِتَشْبِيهِ اسْتِقْرَائِهِمُ الْجَمَاعَاتِ وَالْأَفْرَادَ بِتَغَلْغُلِ الرَّوَاحِلِ فِي خِلَالِ الطُّرُقِ وَالشِّعَابِ .

وَالْخِلَالُ جَمْعُ خَلَلٍ بِالتَّحْرِيكِ . وَهُوَ الْفُرْجَةُ بَيْنَ شَيْئَيْنِ وَاسْتُعِيرَ هُنَا لِمَعْنَى بَيْنَكُمْ تَشْبِيهًا لِجَمَاعَاتِ الْجَيْشِ بِالْأَجْزَاءِ الْمُتَفَرِّقَةِ .

“And in the mention of (your surroundings), that which is suitable for likening their observation of groups and individuals with the infiltration of coasts in the midst of roads and streams. “

“Al-Khilal” is the plural of “khilal” which means the gap or interval between two things in motion. It was used here to mean “among you” as a metaphor for the observation of army groups as scattered parts.

وَكُتِبَ كَلِمَةُ ( وَلَا أَوْضَعُوا ) فِي الْمُصْحَفِ – بِأَلِفٍ بَعْدَ هَمْزَةِ ( أَوْضَعُوا ) الَّتِي فِي اللَّامْ أَلِفْ بِحَيْثُ وَقَعَ بَعْدَ اللَّامِ أَلِفَانِ فَأَشْبَهَتِ اللَّامْ أَلِفْ لَا النَّافِيَةَ لِفِعْلِ أَوْضَعُوا وَلَا يُنْطَقُ بِالْأَلِفِ الثَّانِيَةِ فِي الْقِرَاءَةِ فَلَا يَقَعُ الْتِبَاسٌ فِي أَلْفَاظِ الْآيَةِ . قَالَ الزَّجَّاجُ : وَإِنَّمَا وَقَعُوا فِي ذَلِكَ لِأَنَّ الْفَتْحَةَ فِي الْعِبْرَانِيَّةِ وَكَثِيرٍ مِنَ الْأَلْسِنَةِ تُكْتَبُ أَلِفًا . وَتَبِعَهُ الزَّمَخْشَرِيُّ ، وَقَالَ ابْنُ عَطِيَّةَ : ” يُحْتَمَلُ أَنْ تُمْطَلَ حَرَكَةُ اللَّامِ فَتَحْدُثُ أَلِفٌ بَيْنَ اللَّامِ وَالْهَمْزَةِ الَّتِي مِنْ أَوْضَعَ ، وَقِيلَ : ذَلِكَ لِخُشُونَةِ هِجَاءِ الْأَوَّلِينَ ” ، يَعْنِي لِعَدَمِ تَهْذِيبِ الرَّسْمِ عِنْدَ الْأَقْدَمِينَ مِنَ الْعَرَبِ . قَالَ الزَّمَخْشَرِيُّ : وَمِثْلُ ذَلِكَ كَتَبُوا لَأَذْبَحَنَّهُ فِي سُورَةِ النَّمْلِ قُلْتُ : وَكَتَبُوا لَأُعَذِّبَنَّهُ بِلَامْ أَلِفْ لَا غَيْرَ وَهِيَ بِلَصْقِ كَلِمَةِ ” أَوْ لَأَذْبَحَنَّهُ ” ، وَلَا فِي نَحْوِ ( وَإِذًا لَا اتَّخَذُوكَ خَلِيلًا ) فَلَا أَرَاهُمْ كَتَبُوا أَلِفًا بَعْدَ اللَّامْ أَلِفْ فِيمَا كَتَبُوهَا فِيهِ إِلَّا لِمَقْصِدٍ ، وَلَعَلَّهُمْ أَرَادُوا التَّنْبِيهَ عَلَى أَنَّ الْهَمْزَةَ مَفْتُوحَةٌ وَعَلَى أَنَّهَا هَمْزَةُ قَطْعٍ .

The word “ولا أوضعوا” was written in the Quran with an Alif after the Hamza in “أوضعوا”, which is in the letter Lam, so that the Lam with two Alifs resembled a Lam without a Nafiya for the verb “أوضعوا”. The second Alif is not pronounced during recitation, so there is no confusion in the words of the verse. Al-Zajjaj said: “They did this because the Fatha in Hebrew and many languages is written as an Alif.” Al-Zamakhshari followed him and Ibn Atiyah said: “It is possible that the movement of the Lam was prolonged, resulting in an Alif appearing between the Lam and the Hamza of ‘أوضع’, and it was said that this was due to the harshness of the pronunciation of the ancients, that is, the lack of refinement in their writing among the Arabs.” Al-Zamakhshari also said: “They wrote ‘لأذبحنه’ in Surat An-Naml and I say: They wrote ‘لأعذببنه’ with a Lam without an Alif, and this is by combining the word ‘أو’ with the word ‘لأذبحنه’ or ‘لأعذببنه’. I do not see that they wrote an Alif after the Lam in ‘ولا اتخذوك خليلا’ except for a specific purpose, and perhaps they intended to draw attention to the fact that the Hamza is open and that it is a cutting Hamza.”

وَجُمْلَةُ يَبْغُونَكُمُ الْفِتْنَةَ فِي مَوْضِعِ الْحَالِ مِنْ ضَمِيرِ وَلَوْ أَرَادُوا الْخُرُوجَ الْعَائِدِ عَلَى الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ فِي قَوْلِهِ – تَعَالَى : إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ الْمُرَادُ بِهِمُ الْمُنَافِقُونَ كَمَا تَقَدَّمَ .

وَبَغَى يَتَعَدَّى إِلَى مَفْعُولٍ وَاحِدٍ لِأَنَّهُ بِمَعْنَى طَلَبَ ، وَتَقَدَّمَ فِي قَوْلِهِ – تَعَالَى : أَفَغَيْرَ دِينِ اللَّهِ تَبْغُونَ فِي سُورَةِ آلِ عِمْرَانَ . وَعُدِّيَ ( يَبْغُونَكُمْ ) إِلَى ضَمِيرِ الْمُخَاطَبِينَ هُنَا عَلَى طَرِيقَةِ نَزْعِ الْخَافِضِ ، وَأَصْلُهُ يَبْغُونَ لَكُمُ الْفِتْنَةَ . وَهُوَ اسْتِعْمَالٌ شَائِعٌ فِي فِعْلِ بَغَى بِمَعْنَى طَلَبَ .

وَالْفِتْنَةُ اخْتِلَالُ الْأُمُورِ وَفَسَادُ الرَّأْيِ ، وَتَقَدَّمَتْ فِي قَوْلِهِ : وَحَسِبُوا أَنْ لَا تَكُونَ فِتْنَةٌ فِي سُورَةِ الْمَائِدَةِ .

The sentence means: “And the phrase ‘they seek to cause turmoil for you’ in the context of the present tense is derived from a pronoun, even if they intended to leave, which would benefit those who do not believe in Allah, as stated in His words, ‘Only those seek leave of thee who believe not in Allah and the Last Day, and whose hearts feel doubt, so in their doubt do they waver’ as mentioned before. And ‘he sought’ is used here with the meaning of ‘he sought out’ because it takes a single object. This was mentioned in His words, ‘Do you desire aught other than the religion of Allah?’ in Surah Ali-Imran. And the phrase ‘they seek to cause turmoil for you’ is attributed to the addressees through the process of removing the limiting factor, and its original meaning is ‘they seek to cause turmoil for you.’ This is a common usage in the verb ‘bagha’ (to seek out) with the meaning of ‘to seek.'”

And “fitna” means the disturbance of affairs and the corruption of judgment. It was mentioned in His words, ‘And they thought there would be no affliction (fitna),’ in Surah Al-Ma’idah.

وَقَوْلُهُ : وَفِيكُمْ سَمَّاعُونَ لَهُمْ أَيْ فِي جَمَاعَةِ الْمُسْلِمِينَ أَيْ مِنْ بَيْنِ الْمُسْلِمِينَ سَمَّاعُونَ لَهُمْ فَيَجُوزُ أَنْ يَكُونَ هَؤُلَاءِ السَّمَّاعُونَ مُسْلِمِينَ يُصَدِّقُونَ مَا يَسْمَعُونَهُ مِنَ الْمُنَافِقِينَ . وَيَجُوزُ أَنْ يَكُونَ السَّمَّاعُونَ مُنَافِقِينَ مَبْثُوثِينَ بَيْنَ الْمُسْلِمِينَ .

وَهَذِهِ الْجُمْلَةُ اعْتِرَاضٌ لِلتَّنْبِيهِ عَلَى أَنَّ بَغْيَهُمُ الْفِتْنَةَ أَشَدُّ خَطَرًا عَلَى الْمُسْلِمِينَ لِأَنَّ فِي الْمُسْلِمِينَ فَرِيقًا تَنْطَلِي عَلَيْهِمْ حِيَلُهُمْ ، وَهَؤُلَاءِ هُمْ سُذَّجُ الْمُسْلِمِينَ الَّذِينَ يَعْجَبُونَ مِنْ أَخْبَارِهِمْ وَيَتَأَثَّرُونَ وَلَا يَبْلُغُونَ إِلَى تَمْيِيزِ التَّمْوِيهَاتِ وَالْمَكَائِدِ عَنِ الصِّدْقِ وَالْحَقِّ .

“And his saying, ‘And among you are listeners to them’ means that among the group of Muslims, there are those who listen to the hypocrites. It is possible that these listeners are Muslims who believe what they hear from the hypocrites. It is also possible that these listeners are hypocrites who are scattered among the Muslims.

This sentence serves as a warning that their wrongdoing and desire to cause discord among the Muslims is a greater danger. There are some Muslims who fall prey to their deceitful tactics, and they are the naive ones who are impressed by their stories and are easily influenced. They are not able to distinguish between the truth and the deception and are unaware of their schemes and tricks.”

وَجَاءَ سَمَّاعُونَ بِصِيغَةِ الْمُبَالَغَةِ لِلدَّلَالَةِ عَلَى أَنَّ اسْتِمَاعَهُمْ تَامٌّ وَهُوَ الِاسْتِمَاعُ الَّذِي يُقَارِنُهُ اعْتِقَادُ مَا يُسْمَعُ كَقَوْلِهِ : سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ وَعَنِ الْحَسَنِ ، وَمُجَاهِدٍ ، وَابْنِ زَيْدٍ : مَعْنَى سَمَّاعُونَ لَهُمْ ، أَيْ جَوَاسِيسُ يَسْتَمِعُونَ الْأَخْبَارَ وَيَنْقُلُونَهَا إِلَيْهِمْ ، وَقَالَ قَتَادَةُ وَجُمْهُورُ الْمُفَسِّرِينَ : مَعْنَاهُ : وَفِيكُمْ مَنْ يَقْبَلُ مِنْهُمْ قَوْلَهُمْ وَيُطِيعُهُمْ ، قَالَ النَّحَّاسُ الْأَغْلَبُ أَنَّ مَعْنَى سَمَّاعٍ يَسْمَعُ الْكَلَامَ وَمِثْلُهُ سَمَّاعُونَ لِلْكَذِبِ . وَأَمَّا مَنْ يَقْبَلُ مَا يَسْمَعُهُ فَلَا يَكَادُ يُقَالُ فِيهِ إِلَّا سَامِعٌ مِثْلُ قَائِلٍ .

“And the listeners came in an exaggerated form to indicate that their listening was complete, which is the listening that is compared to the belief in what is heard, like when it is said: “Sammi’una (We hear) in lies, Sammi’una (We hear) for other people and about Al-Hasan, Mujahid, and Ibn Zaid: the meaning of “Sammi’una (We hear) for them” is spies who listen to news and convey it to them. Qatada and most of the interpreters said: its meaning is that there are some among you who accept their words and obey them. An-Nahhas (another interpreter) said that the majority opinion is that the meaning of hearing is to hear words, like when it is said “Sammi’una (We hear) in lies.” And as for the one who accepts what he hears, he is rarely called anything other than a hearer, like a speaker.”

وَجِيءَ بِحَرْفِ ( فِي ) مِنْ قَوْلِهِ : وَفِيكُمْ سَمَّاعُونَ لَهُمْ الدَّالِّ عَلَى الظَّرْفِيَّةِ دُونَ حَرْفِ ( مِنْ ) فَلَمْ يَقُلْ وَمِنْكُمْ سَمَّاعُونَ لَهُمْ أَوْ وَمِنْهُمْ سَمَّاعُونَ ، لِئَلَّا يُتَوَهَّمَ تَخْصِيصُ السَّمَّاعِينَ بِجَمَاعَةٍ مِنْ أَحَدِ الْفَرِيقَيْنِ دُونَ الْآخَرِ لِأَنَّ الْمَقْصُودَ أَنَّ السَّمَّاعِينَ لَهُمْ فَرِيقَانِ فَرِيقٌ مِنَ الْمُؤْمِنِينَ وَفَرِيقٌ مِنَ الْمُنَافِقِينَ أَنْفُسِهِمْ مَبْثُوثُونَ بَيْنَ الْمُؤْمِنِينَ لِإِلْقَاءِ الْأَرَاجِيفِ وَالْفِتْنَةِ وَهُمُ الْأَكْثَرُ فَكَانَ اجْتِلَابُ حَرْفِ ( فِي ) إِيفَاءً بِحَقِّ هَذَا الْإِيجَازِ الْبَدِيعِ وَلِأَنَّ ذَلِكَ هُوَ الْمُلَائِمُ لِمَحْمَلَيْ لَفَظِ ( سَمَّاعُونَ ) فَقَدْ حَصَلَتْ بِهِ فَائِدَتَانِ .

“The letter (فِي) was used in his statement: ‘And among you are listeners to them.’ It indicates the adverbial role rather than the preposition (مِنْ). He did not say ‘And from among you are listeners to them’ or ‘And from them are listeners,’ so as not to give the impression that the listeners are exclusively from one of the two groups and not the other. The intended meaning is that the listeners are divided into two groups: a group of believers and a group of hypocrites. They are mixed among the believers in order to spread rumors and cause trouble, and they are the majority. The use of the letter (فِي) in this context is an eloquent expression and is appropriate for the meaning conveyed by the phrase ‘listeners to them.’ Thus, two benefits are achieved by using this letter.”

وَجُمْلَةُ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ تَذْيِيلٌ قُصِدَ مِنْهُ إِعْلَامُ الْمُسْلِمِينَ بِأَنَّ اللَّهَ يَعْلَمُ أَحْوَالَ الْمُنَافِقِينَ الظَّالِمِينَ لِيَكُونُوا مِنْهُمْ عَلَى حَذَرٍ ، وَلِيَتَوَسَّمُوا فِيهِمْ مَا وَسَمَهُمُ الْقُرْآنُ بِهِ ، وَلِيَعْلَمُوا أَنَّ الِاسْتِمَاعَ لَهُمْ هُوَ ضَرْبٌ مِنَ الظُّلْمِ .

وَالظُّلْمُ هُنَا الْكُفْرُ وَالشِّرْكُ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

The phrase “and Allah is knowledgeable of the wrongdoers” at the end of the sentence is intended to inform Muslims that Allah knows the situation of the unjust hypocrites, so they should be cautious and aware of the Quranic description of them. It also serves to remind them that listening to them is a form of injustice.

Here, “wrongdoing” refers to disbelief and polytheism, as associating partners with Allah is a great injustice.

لَقَدِ ابْتَغَوُا الْفِتْنَةَ مِنْ قَبْلُ وَقَلَّبُوا لَكَ الْأُمُورَ حَتَّى جَاءَ الْحَقُّ وَظَهَرَ أَمْرُ اللَّهِ وَهُمْ كَارِهُونَ

They had already desired dissension before and had upset matters for you until the truth came and the ordinance of Allah appeared, while they were averse. [9:48]

الْجُمْلَةُ تَعْلِيلٌ لِقَوْلِهِ ( يَبْغُونَكُمُ الْفِتْنَةَ ) لِأَنَّهَا دَلِيلٌ بِأَنَّ ذَلِكَ دَيْدَنٌ لَهُمْ مِنْ قَبْلُ ، إِذِ ابْتَغَوُا الْفِتْنَةَ لِلْمُسْلِمِينَ وَذَلِكَ يَوْمَ أُحُدٍ إِذِ انْخَزَلَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ وَمَنْ مَعَهُ مِنَ الْمُنَافِقِينَ بَعْدَ أَنْ وَصَلُوا إِلَى أُحُدٍ ، وَكَانُوا ثُلُثَ الْجَيْشِ قَصَدُوا إِلْقَاءَ الْخَوْفِ فِي نُفُوسِ الْمُسْلِمِينَ حِينَ يَرَوْنَ انْخِزَالَ بَعْضِ جَيْشِهِمْ ، وَقَالَ ابْنُ جُرَيْجٍ : الَّذِينَ ابْتَغَوُا الْفِتْنَةَ اثْنَا عَشَرَ رَجُلًا مِنَ الْمُنَافِقِينَ ، وَقَفُوا عَلَى ثَنِيَّةِ الْوَدَاعِ لَيْلَةَ الْعَقَبَةِ لِيَفْتِكُوا بِالنَّبِيءِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .

“They certainly sought to cause discord before, and turned things upside down for you, until the truth came and the command of Allah appeared, while they were averse to it. This sentence is an explanation of His saying (They wish to stir up sedition): that is evidence that this has been their habit, as they sought to stir up sedition among the Muslims before. This happened on the day of Uhud when Abdullah ibn Ubayy ibn Salul and his followers, who were hypocrites, descended after reaching Uhud, and they were one-third of the army. They intended to instill fear in the hearts of the Muslims by showing that part of their army had descended. Ibn Jurayj said, “The ones who sought to cause discord were twelve men from among the hypocrites who stood on the slope of the Farewell Pilgrimage on the night of Aqaba, intending to assassinate the Prophet, peace be upon him.”

وَقَلَّبُوا بِتَشْدِيدِ اللَّامِ مُضَاعَفُ قَلَبَ الْمُخَفَّفِ ، وَالْمُضَاعَفَةُ لِلدَّلَالَةِ عَلَى قُوَّةِ الْفِعْلِ . فَيَجُوزُ أَنْ يَكُونَ مِنْ قَلَبَ الشَّيْءَ إِذَا تَأَمَّلَ بَاطِنَهُ وَظَاهِرَهُ لِيَطَّلِعَ عَلَى دَقَائِقِ صِفَاتِهِ فَتَكُونُ الْمُبَالَغَةُ رَاجِعَةً إِلَى الْكَمِّ أَيْ كَثْرَةِ التَّقْلِيبِ ، أَيْ تَرَدَّدُوا آرَاءَهُمْ وَأَعْمَلُوا الْمَكَائِدَ وَالْحِيَلَ لِلْإِضْرَارِ بِالنَّبِيءِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – وَالْمُسْلِمِينَ .

وَيَجُوزُ أَنْ يَكُونَ قَلَّبُوا مِنْ قَلَبَ بِمَعْنَى فَتَّشَ وَبَحَثَ ، اسْتُعِيرَ التَّقْلِيبُ لِلْبَحْثِ وَالتَّفْتِيشِ لِمُشَابَهَةِ التَّفْتِيشِ لِلتَّقْلِيبِ فِي الْإِحَاطَةِ بِحَالِ الشَّيْءِ كَقَوْلِهِ – تَعَالَى : فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ فَيَكُونُ الْمَعْنَى ، أَنَّهُمْ بَحَثُوا وَتَجَسَّسُوا لِلِاطِّلَاعِ عَلَى شَأْنِ الْمُسْلِمِينَ وَإِخْبَارِ الْعَدُوِّ بِهِ .

“They intensified the “Lam” sound in order to emphasize the contraction of the word, and the doubling of the sound is an indication of the strength of the action. It is possible for the heart of something to be known by contemplating its inner and outer aspects in order to understand its minute details, and exaggeration may refer to abundance of repetition, that is, they repeated their opinions and plotted and schemed to harm the Prophet (peace be upon him) and the Muslims.

And it is possible for “qallabu” to mean “investigated and searched.” The term “tqleeb” was borrowed to mean investigation and inspection, to resemble the inspection involved in “tqleeb,” which means encompassing the state of something, as in the verse: “So he woke up and searched his hands.” The meaning is that they searched and spied on the affairs of the Muslims and informed the enemy about them.”

وَاللَّامُ فِي قَوْلِهِ : ( لَكَ ) عَلَى هَذَيْنِ الْوَجْهَيْنِ لَامُ الْعِلَّةِ ، أَيْ لِأَجْلِكَ وَهُوَ مُجْمَلٌ يُبَيِّنُهُ قَوْلُهُ : لَقَدِ ابْتَغَوُا الْفِتْنَةَ مِنْ قَبْلُ . فَالْمَعْنَى اتَّبَعُوا فِتْنَةً تَظْهَرُ مِنْكَ ، أَيْ فِي أَحْوَالِكَ وَفِي أَحْوَالِ الْمُسْلِمِينَ .

وَيَجُوزُ أَنْ يَكُونَ قَلَّبُوا مُبَالَغَةً فِي قَلْبِ الْأَمْرِ إِذَا أَخْفَى مَا كَانَ ظَاهِرًا مِنْهُ وَأَبْدَى مَا كَانَ خَفِيًّا ، كَقَوْلِهِمْ : قَلَبَ لَهُ ظَهْرَ الْمِجَنِّ . وَتَعْدِيَتُهُ بِاللَّامِ فِي قَوْلِهِ : ( لَكَ ) ظَاهِرَةٌ

“They reversed the meaning by intensifying the ‘Lam’, which amplifies the abbreviated meaning, and by amplification indicating the strength of the action. It is possible for something to be “reversed” when one contemplates its essence and appearance to gain insight into its attributes, and the exaggeration returns to the quantity, meaning the frequency of the reversal, that is, they repeated their opinions and plotted and schemed to harm the Prophet (peace be upon him) and the Muslims.

It is also possible for “qallabu” to mean “searched and investigated,” where “takleeb” is borrowed for “searching and inspecting” to be similar to “takleeb” in encompassing the state of the thing, such as His saying, “So he turned his hands (in wonder), meaning they searched and spied to learn about the affairs of the Muslims and to inform the enemy about them.”

In his statement, “Laka,” the ‘Lam’ is used in two ways: the ‘Lam’ of the cause, meaning “for your sake,” and it is clarified by his statement, “They have sought out temptation before,” meaning that they followed a temptation that appears from you, that is, in your circumstances and the circumstances of the Muslims.

It is also possible for “qallabu” to be exaggerated in the sense of turning the matter upside down, when what was apparent was hidden, and what was hidden was revealed, as in their saying, “He turned the saddle of the camel.” And his exceeding with the ‘Lam’ in his statement, “Laka,” is apparent.

وَ الْأُمُورُ جَمْعُ أَمْرٍ ، وَهُوَ اسْمٌ مُبْهَمٌ مِثْلُ شَيْءٍ كَمَا فِي قَوْلِ الْمَوْصِلِيِّ :

وَلَكِنْ مَقَادِيرُ جَرَتْ وَأُمُورُ

وَالْأَلِفُ وَاللَّامُ فِيهِ لِلْجِنْسِ ، أَيْ أُمُورًا تَعْرِفُونَ بَعْضَهَا وَلَا تَعْرِفُونَ بَعْضًا .

وَ حَتَّى غَايَةٌ لِتَقْلِيبِهِمُ الْأُمُورَ .

وَمَجِيءُ الْحَقِّ حُصُولُهُ وَاسْتِقْرَارُهُ وَالْمُرَادُ بِذَلِكَ زَوَالُ ضَعْفِ الْمُسْلِمِينَ وَانْكِشَافُ أَمْرِ الْمُنَافِقِينَ .

وَالْمُرَادُ بِظُهُورِ أَمْرِ اللَّهِ نَصْرُ الْمُسْلِمِينَ بِفَتْحِ مَكَّةَ وَدُخُولُ النَّاسِ فِي الدِّينِ أَفْوَاجًا . وَذَلِكَ يَكْرَهُهُ الْمُنَافِقُونَ .

الظُّهُورُ وَالْغَلَبَةُ وَالنَّصْرُ .

The word “الأُمور” is the plural of “أمر” (command or matter) and is an ambiguous noun like the word “شيء” (thing), as in the saying of al-Mawsili: “But fates have occurred and matters.” The letter “الألف” and “اللام” in it are for gender, indicating that some matters are known and some are not.

And even a goal of flipping the matters for them.

The coming of the truth is its occurrence and stability, and the purpose of that is the disappearance of the weakness of Muslims and the exposure of the hypocrites’ matter.

The meaning of the emergence of Allah’s matter is the victory of Muslims with the conquest of Mecca and the entry of people into the religion in groups. The hypocrites dislike it.

The appearance, the conquest, and the victory.

وَأَمْرُ اللَّهِ دِينُهُ ، أَيْ فَلَمَّا جَاءَ الْحَقُّ وَظَهَرَ أَمْرُ اللَّهِ عَلِمُوا أَنَّ فِتْنَتَهُمْ لَا تَضُرُّ الْمُسْلِمِينَ ، فَلِذَلِكَ لَمْ يَرَوْا فَائِدَةً فِي الْخُرُوجِ مَعَهُمْ إِلَى غَزْوَةِ تَبُوكَ فَاعْتَذَرُوا عَنِ الْخُرُوجِ مِنْ أَوَّلِ الْأَمْرِ .

And the command of Allah is His religion. When the truth came and the command of Allah became evident, they knew that their tribulation would not harm the Muslims. Therefore, they did not see any benefit in going out with them to the expedition of Tabuk, so they apologized for not going out from the beginning.

وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي أَلَا فِي الْفِتْنَةِ سَقَطُوا وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ .

نَزَلَتْ فِي بَعْضِ الْمُنَافِقِينَ اسْتَأْذَنُوا النَّبِيءَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فِي التَّخَلُّفِ عَنْ تَبُوكَ وَلَمْ يُبْدُوا عُذْرًا يَمْنَعُهُمْ مِنَ الْغَزْوِ ، وَلَكِنَّهُمْ صَرَّحُوا بِأَنَّ الْخُرُوجَ إِلَى الْغَزْوِ يَفْتِنُهُمْ لِمَحَبَّةِ أَمْوَالِهِمْ وَأَهْلِيهِمْ ، فَفَضَحَ اللَّهُ أَمْرَهُمْ بِأَنَّهُمْ مُنَافِقُونَ : لِأَنَّ ضَمِيرَ الْجَمْعِ الْمَجْرُورَ عَائِدٌ إِلَى الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ، وَقِيلَ : قَالَ جَمَاعَةٌ مِنْهُمْ : ائْذَنْ لَنَا لِأَنَّا قَاعِدُونَ أَذِنْتَ لَنَا أَمْ لَمْ تَأْذَنْ فَأْذَنْ لَنَا لِئَلَّا نَقَعَ فِي الْمَعْصِيَةِ . وَهَذَا مِنْ أَكْبَرِ الْوَقَاحَةِ لِأَنَّ الْإِذْنَ فِي هَذِهِ الْحَالَةِ كَلَا إِذْنٍ ، وَلَعَلَّهُمْ قَالُوا ذَلِكَ لِعِلْمِهِمْ بِرِفْقِ النَّبِيءِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – وَقِيلَ : إِنَّ الْجَدَّ بْنَ قَيْسٍ قَالَ : يَا رَسُولَ اللَّهِ ، لَقَدْ عَلِمَ النَّاسُ [ ص: 221 ] أَنِّي مُسْتَهْتَرٌ بِالنِّسَاءِ فَإِنِّي إِذَا رَأَيْتُ نِسَاءَ بَنِي الْأَصْفَرِ افْتَتَنْتُ بِهِنَّ فَأْذَنْ لِي فِي التَّخَلُّفِ وَلَا تَفْتِنِّي وَأَنَا أُعِينُكَ بِمَالِي ، فَأَذِنَ لَهُمْ . وَلَعَلَّ كُلَّ ذَلِكَ كَانَ .

“And among them are those who say, “Grant me permission [to stay back]; do not put me to trial.” Unquestionably, into trial they have fallen. And indeed, Hell surrounds the disbelievers. This was revealed regarding some of the hypocrites who sought permission from the Prophet (peace be upon him) to stay behind from the Battle of Tabuk, but did not give any excuse that would prevent them from participating in the battle. Rather, they openly stated that going out to fight would tempt them due to their love for their wealth and families. Therefore, Allah exposed their matter by revealing that they were hypocrites. The pronoun in the accusative case, indicating the plural, refers to those who do not believe in Allah and the Last Day. It was also said that a group of hypocrites said, “Grant us permission because we are staying behind. If you grant us permission, we will not fall into sin.” This is one of the greatest forms of audacity, because permission in this case is not really permission. Perhaps they said this because they knew of the Prophet’s kindness. It was also said that Al-Jadd ibn Qays said, “O Messenger of Allah, people know that I am inclined towards women. If I see women from the Banu Asfar tribe, I will be tempted by them. So grant me permission to stay behind and do not put me to trial. I will give you some of my wealth.” The Prophet granted them permission. And all of this may have happened.”

وَالْإِتْيَانُ بِأَدَاةِ الِاسْتِفْتَاحِ فِي جُمْلَةِ أَلَا فِي الْفِتْنَةِ سَقَطُوا لِلتَّنْبِيهِ عَلَى مَا بَعْدَهَا مِنْ عَجِيبِ حَالِهِمْ إِذْ عَامَلَهُمُ اللَّهُ بِنَقِيضِ مَقْصُودِهِمْ فَهُمُ احْتَرَزُوا عَنْ فِتْنَةٍ فَوَقَعُوا فِي الْفِتْنَةِ . فَالتَّعْرِيفُ فِي الْفِتْنَةِ لَيْسَ تَعْرِيفَ الْعَهْدِ إِذْ لَا مَعْهُودَ هُنَا ، وَلَكِنَّهُ تَعْرِيفُ الْجِنْسِ الْمُؤْذِنُ بِكَمَالِ الْمُعَرَّفِ فِي جِنْسِهِ ، أَيْ فِي الْفِتْنَةِ الْعَظِيمَةِ سَقَطُوا ، فَأَيُّ وَجْهٍ فُرِضَ فِي الْمُرَادِ مِنَ الْفِتْنَةِ حِينَ قَالَ قَائِلُهُمْ : وَلَا تَفْتِنِّي كَانَ مَا وَقَعَ فِيهِ أَشَدَّ مِمَّا تَفَصَّى مِنْهُ ، فَإِنْ أَرَادَ فِتْنَةَ الدِّينِ فَهُوَ وَاقِعٌ فِي أَعْظَمِ الْفِتْنَةِ بِالشِّرْكِ وَالنِّفَاقِ ، وَإِنْ أَرَادَ فِتْنَةَ سُوءِ السُّمْعَةِ بِالتَّخَلُّفِ فَقَدْ وَقَعَ فِي أَعْظَمَ بِافْتِضَاحِ أَمْرِ نِفَاقِهِمْ ، وَإِنْ أَرَادَ فِتْنَةَ النَّكَدِ بِفِرَاقِ الْأَهْلِ وَالْمَالِ فَقَدْ وَقَعَ فِي أَعْظَمِ نَكَدٍ بِكَوْنِهِ مَلْعُونًا مَبْغُوضًا لِلنَّاسِ . وَتَقَدَّمَ بَيَانُ الْفِتْنَةِ قَرِيبًا .

Bringing up the topic of starting a matter in the phrase “Ala” in the context of “fitnah” (trial, temptation) was mentioned to warn them about their strange situation after it, as Allah dealt with them in a way contrary to their intended purpose. Thus, they were cautious about a fitnah, but fell into it. The definition of “fitnah” here is not the definition of a covenant, as there is no mention of it here, but rather a definition of the type of people who have fallen into fitnah with their complete knowledge of it. In other words, they fell into the great fitnah, meaning that any kind of fitnah intended is more severe than what has been described. So, if the person intended the fitnah of religion, then he has fallen into the greatest fitnah, which is shirk (polytheism) and hypocrisy. If he intended the fitnah of reputation through backwardness, then he has fallen into the greatest fitnah by exposing his hypocrisy. And if he intended the fitnah of grief through separation from family and money, then he has fallen into the greatest grief by being cursed and hated by people. The definition of fitnah has been explained earlier.

وَالسُّقُوطُ مُسْتَعْمَلٌ مَجَازًا فِي الْكَوْنِ فَجْأَةً عَلَى وَجْهِ الِاسْتِعَارَةِ : شُبِّهَ ذَلِكَ الْكَوْنُ بِالسُّقُوطِ فِي عَدَمِ التَّهَيُّؤِ لَهُ وَفِي الْمُفَاجَأَةِ بِاعْتِبَارِ أَنَّهُمْ حَصَلُوا فِي الْفِتْنَةِ فِي حَالِ أَمْنِهِمْ مِنَ الْوُقُوعِ فِيهَا ، فَهُمْ كَالسَّاقِطِ فِي هُوَّةٍ عَلَى حِينِ ظَنَّ أَنَّهُ مَاشٍ فِي طَرِيقٍ سَهْلٍ وَمِنْ كَلَامِ الْعَرَبِ ” عَلَى الْخَبِيرِ سَقَطْتَ ” .

وَتَقْدِيمُ الْمَجْرُورِ عَلَى عَامِلِهِ ، لِلِاهْتِمَامِ بِهِ لِأَنَّهُ الْمَقْصُودُ مِنَ الْجُمْلَةِ .

وَهَذِهِ الْجُمْلَةُ تَسِيرُ مَسْرَى الْمَثَلِ .

وَجُمْلَةُ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ مُعْتَرِضَةٌ وَالْوَاوُ اعْتِرَاضِيَّةٌ ، أَيْ وَقَعُوا فِي الْفِتْنَةِ الْمُفْضِيَةِ إِلَى الْكُفْرِ . وَالْكُفْرُ يَسْتَحِقُّ جَهَنَّمَ .

“And the fall is used metaphorically in the universe suddenly in the figure of speech. This compares the universe to a fall into unpreparedness and the surprise considering that they have fallen into temptation while feeling safe from falling into it. They are like someone who falls into a pit, thinking that they are walking on an easy path. This is expressed in the Arabic proverb: “You fell like a fool.”

Placing the object before the subject in a sentence is done to emphasize the importance of the object, as it is the intended meaning of the sentence.

This sentence follows the same analogy.

The sentence “And indeed, Hell is encompassing of the disbelievers” is an objection and the “waaw” is used to express this objection. This means that they have fallen into a temptation that leads to disbelief, and disbelief deserves Hell.”.
وَإِحَاطَةُ جَهَنَّمَ مُرَادٌ مِنْهَا عَدَمُ إِفْلَاتِهِمْ مِنْهَا ، فَالْإِحَاطَةُ كِنَايَةٌ عَنْ عَدَمِ الْإِفْلَاتِ . وَالْمُرَادُ بِالْكَافِرِينَ : جَمِيعُ الْكَافِرِينَ فَيَشْمَلُ الْمُتَحَدِّثَ عَنْهُمْ لِثُبُوتِ كُفْرِهِمْ بِقَوْلِهِ : إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ

وَوَجْهُ الْعُدُولِ عَنِ الْإِتْيَانِ بِضَمِيرِهِمْ إِلَى الْإِتْيَانِ بِالِاسْمِ الظَّاهِرِ فِي قَوْلِهِ : ( لَمُحِيطَةٌ بِالْكَافِرِينَ ) إِثْبَاتُ إِحَاطَةِ جَهَنَّمَ بِهِمْ بِطَرِيقٍ شَبِيهٍ بِالِاسْتِدْلَالِ ; لِأَنَّ شُمُولَ الِاسْمِ الْكُلِّيِّ لِبَعْضِ جُزْئِيَّاتِهِ أَشْهَرُ أَنْوَاعِ الِاسْتِدْلَالِ .

The “encirclement” of Hell here means their inability to escape from it, and the “encirclement” is a metaphor for their inability to escape. The intended meaning of “the disbelievers” includes all disbelievers, and the speaker refers to them to establish their disbelief by saying, “Verily, those who do not believe in Allah and the Last Day ask your leave.” The reason for using the noun form instead of the pronoun is to prove the encirclement of Hell around them in a way similar to an argument, because including the general noun as a whole is one of the most common types of argumentation.

إِنْ تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكَ مُصِيبَةٌ يَقُولُوا قَدْ أَخَذْنَا أَمْرَنَا مِنْ قَبْلُ وَيَتَوَلَّوْا وَهُمْ فَرِحُونَ

تَتَنَزَّلُ هَذِهِ الْجُمْلَةُ مَنْزِلَةَ الْبَيَانِ لِجُمْلَةِ إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ ، وَمَا بَيْنَ الْجُمْلَتَيْنِ اسْتِدْلَالٌ عَلَى كَذِبِهِمْ فِي مَا اعْتَذَرُوا بِهِ وَأَظْهَرُوا الِاسْتِئْذَانَ لِأَجْلِهِ ، وَبَيَّنَ هُنَا أَنَّ تَرَدُّدَهُمْ هُوَ أَنَّهُمْ يَخْشَوْنَ ظُهُورَ أَمْرِ الْمُسْلِمِينَ ، فَلِذَلِكَ لَا يُصَارِحُونَهُمْ بِالْإِعْرَاضِ وَيَوَدُّونَ خَيْبَةَ الْمُؤْمِنِينَ ، فَلِذَلِكَ لَا يُحِبُّونَ الْخُرُوجَ مَعَهُمْ .

“If good befalls you, it distresses them; but if harm strikes you, they say, “We took our matter beforehand,” and turn away while they are rejoicing.”

This sentence is used as an explanation for the previous sentence: “Those who disbelieve in Allah and the Last Day ask permission of you to be excused from military service, and Allah makes clear to you those who fight against you.” The sentence between the two is evidence of their lying in their excuses and making false claims for them. It also shows that their hesitation is because they fear the appearance of the Muslims’ power, so they do not want to join them.

وَالْحَسَنَةُ : الْحَادِثَةُ الَّتِي تُحْسِنُ لِمَنْ حَلَّتْ بِهِ وَاعْتَرَتْهُ . وَالْمُرَادُ بِهَا هُنَا النَّصْرُ وَالْغَنِيمَةُ .

وَالْمُصِيبَةُ مُشْتَقَّةٌ مِنْ أَصَابَ بِمَعْنَى حَلَّ وَنَالَ وَصَادَفَ ، وَخُصَّتِ الْمُصِيبَةُ فِي اللُّغَةِ بِالْحَادِثَةِ الَّتِي تَعْتَرِي الْإِنْسَانَ فَتَسُوءُهُ وَتُحْزِنُهُ ، وَلِذَلِكَ عَبَّرَ عَنْهَا بِالسَّيِّئَةِ فِي قَوْلِهِ تَعَالَى ، فِي سُورَةِ آلِ عِمْرَانَ : إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا . وَالْمُرَادُ بِهَا الْهَزِيمَةُ فِي الْمَوْضِعَيْنِ ، وَقَدْ تَقَدَّمَ ذَلِكَ فِي قَوْلِهِ – تَعَالَى : ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ فِي سُورَةِ الْأَعْرَافِ .

وَقَوْلُهُمْ قَدْ أَخَذْنَا أَمْرَنَا مِنْ قَبْلُ ابْتِهَاجٌ مِنْهُمْ بِمُصَادَفَةِ أَعْمَالِهِمْ مَا فِيهِ سَلَامَتُهُمْ فَيَزْعُمُونَ أَنَّ يَقَظَتَهُمْ وَحَزْمَهُمْ قَدْ صَادَفَا الْمَحَزَّ ، إِذِ احْتَاطُوا لَهُ قَبْلَ الْوُقُوعِ فِي الضُّرِّ .

Al-Hasanah (goodness) refers to an event that improves the situation of the person it happens to. It is used here to refer to victory and spoils of war.

As for Al-Musibah (calamity), it is derived from the verb “asaaba,” which means to hit, obtain, or coincide. In language, Al-Musibah refers to an event that afflicts a person and causes them distress and sadness. Therefore, it is expressed as “evil” in the following verse from Surah Al-Imran: “If good befalls you, it distresses them; and if an evil befalls you, they rejoice at it.” Here, it refers to defeat in both situations. This has already been mentioned in the following verse from Surah Al-A’raf: “Then We exchanged in place of the bad [condition] good.”

Their saying, “We have taken our command [to fight] before the calamity [of the enemy’s attack] afflicts them,” means that they took precautions before being hit by harm, so they claimed that their vigilance and preparation had successfully avoided disaster. وَالْأَخْذُ حَقِيقَتُهُ التَّنَاوُلُ ، وَهُوَ هُنَا مُسْتَعَارٌ لِلِاسْتِعْدَادِ وَالتَّلَافِي .

وَالْأَمْرُ الْحَالُ الْمُهِمُّ صَاحِبَهُ ، أَيْ : قَدِ اسْتَعْدَدْنَا لِمَا يُهِمُّنَا فَلَمْ نَقَعْ فِي الْمُصِيبَةِ .

وَالتَّوَلِّي حَقِيقَتُهُ الرُّجُوعُ ، وَتَقَدَّمَ فِي قَوْلِهِ – تَعَالَى : وَإِذَا تَوَلَّى سَعَى فِي الْأَرْضِ فِي سُورَةِ الْبَقَرَةِ . وَهُوَ هُنَا تَمْثِيلٌ لِحَالِهِمْ فِي تَخَلُّصِهِمْ مِنَ الْمُصِيبَةِ ، الَّتِي قَدْ كَانَتْ تَحِلُّ بِهِمْ لَوْ خَرَجُوا مَعَ الْمُسْلِمِينَ ، بِحَالِ مَنْ أَشْرَفُوا عَلَى خَطَرٍ ثُمَّ سَلِمُوا مِنْهُ وَرَجَعُوا فَارِحِينَ مَسْرُورِينَ بِسَلَامَتِهِمْ وَبِإِصَابَةِ أَعْدَائِهِمْ .

“The true meaning of “taking” is preparation, which is borrowed here to refer to readiness and preparation. The important matter is determined by its owner, meaning that we have prepared for what concerns us and did not fall into calamity. “Turning” means returning, as mentioned in the verse: “And when he turns away, he strives throughout the land” in Surat Al-Baqarah. It represents their situation in escaping from the calamity that would have befallen them if they had gone out with the Muslims, similar to those who faced danger but then were safe and returned, happy and pleased with their safety and the defeat of their enemies.

قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلَانَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

Say, “Never will we be struck except by what Allah has decreed for us; He is our protector.” And upon Allah let the believers rely.[9:51]

Say, “Never will we be struck except by what Allah has decreed for us; He is our protector.” And upon Allah let the believers rely.[9:51]

تَلْقِينُ جَوَابٍ لِقَوْلِهِمْ قَدْ أَخَذْنَا أَمْرَنَا مِنْ قَبْلُ الْمُنْبِئِ عَنْ فَرَحِهِمْ بِمَا يَنَالُ الْمُسْلِمِينَ مِنْ مُصِيبَةٍ بِإِثْبَاتِ عَدَمِ اكْتِرَاثِ الْمُسْلِمِينَ بِالْمُصِيبَةِ وَانْتِفَاءِ حُزْنِهِمْ عَلَيْهَا لِأَنَّهُمْ يَعْلَمُونَ أَنَّ مَا أَصَابَهُمْ مَا كَانَ إِلَّا بِتَقْدِيرِ اللَّهِ لِمَصْلَحَةِ الْمُسْلِمِينَ فِي ذَلِكَ ، فَهُوَ نَفْعٌ مَحْضٌ كَمَا تَدُلُّ عَلَيْهِ تَعْدِيَةُ فِعْلِ ( كَتَبَ ) بِاللَّامِ الْمُؤْذِنَةِ بِأَنَّهُ كَتَبَ ذَلِكَ لِنَفْعِهِمْ وَمَوْقِعُ هَذَا الْجَوَابِ هُوَ أَنَّ الْعَدُوَّ يَفْرَحُ بِمُصَابِ عَدُوِّهِ لِأَنَّهُ يُنَكِّدُ عَدُوَّهُ وَيُحْزِنُهُ ، فَإِذَا عَلِمُوا أَنَّ النَّبِيءَ لَا يَحْزَنُ لِمَا أَصَابَهُ زَالَ فَرَحُهُمْ .

وَفِيهِ تَعْلِيمٌ لِلْمُسْلِمِينَ التَّخَلُّقَ بِهَذَا الْخُلُقِ : وَهُوَ أَنْ لَا يَحْزَنُوا لِمَا يُصِيبُهُمْ لِئَلَّا يَهِنُوا وَتَذْهَبَ قُوَّتُهُمْ ، كَمَا قَالَ – تَعَالَى : وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ . وَأَنْ يَرْضَوْا بِمَا قَدَّرَ اللَّهُ لَهُمْ وَيَرْجُوا رِضَى رَبِّهِمْ لِأَنَّهُمْ وَاثِقُونَ بِأَنَّ اللَّهَ يُرِيدُ نَصْرَ دِينِهِ .

Say: “Nothing shall ever happen to us except what Allah has ordained for us. He is our Protector and in Allah let the believers put their trust.” And give them the response: “We have already taken our decision with full knowledge of the consequences, and Allah is sufficient as Witness.” This is to confirm that Muslims are not affected by calamities and disasters, as they know that whatever befalls them is by the decree of Allah for the benefit of Muslims. Therefore, it is pure gain, as implied by the word “written” which indicates that it was written for their benefit.

The answer also teaches Muslims how to behave with this behaviour: that they should not be saddened by what befalls them, so that they do not become weak and lose their strength, as Allah says: “And do not weaken, nor grieve, and you will be superior if you are [true] believers. If a wound should touch you – there has already touched the [opposing] people a wound similar to it.” And they should be content with what Allah has decreed for them, and hope for the pleasure of their Lord, because they are confident that Allah intends to support His religion.

وَجُمْلَةُ هُوَ مَوْلَانَا فِي مَوْضِعِ الْحَالِ مِنِ اسْمِ الْجَلَالَةِ ، أَوْ مُعْتَرِضَةٌ أَيْ لَا يُصِيبُنَا إِلَّا مَا قَدَّرَهُ اللَّهُ لَنَا ، وَلَنَا الرَّجَاءُ بِأَنَّهُ لَا يَكْتُبُ لَنَا إِلَّا مَا فِيهِ خَيْرُنَا الْعَاجِلُ أَوِ الْآجِلُ ; لِأَنَّ الْمَوْلَى لَا يَرْضَى لِمَوْلَاهُ الْخِزْيَ .

“The phrase is “He is our master” in the position of “al-haal” (a grammatical construct indicating a current state or condition) of the name of Allah’s majesty, or it is conditional, meaning that nothing will happen to us except what Allah has destined for us. And we have hope that He will only write for us what is for our immediate or future good, because the Lord does not accept humiliation for His masters.

وَجُمْلَةُ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ يَجُوزُ أَنْ تَكُونَ مَعْطُوفَةً عَلَى جُمْلَةِ قُلْ فَهِيَ مِنْ كَلَامِ اللَّهِ – تَعَالَى – خَبَرًا فِي مَعْنَى الْأَمْرِ ، أَيْ قُلْ ذَلِكَ وَلَا تَتَوَكَّلُوا إِلَّا عَلَى اللَّهِ دُونَ نُصْرَةِ هَؤُلَاءِ ، أَيِ اعْتَمِدُوا عَلَى فَضْلِهِ عَلَيْكُمْ .

The phrase “And upon Allah let the believers rely” can be a continuation of the sentence “Say,” as a statement from Allah – exalted be He – in the sense of a command, meaning “Say that and rely only on Allah without the help of those (who disbelieve)” – that is, depend on His grace towards you.

وَيَجُوزُ أَنْ تَكُونَ مَعْطُوفَةً عَلَى جُمْلَةِ لَنْ يُصِيبَنَا أَيْ قُلْ ذَلِكَ لَهُمْ ، وَقُلْ لَهُمْ إِنَّ الْمُؤْمِنِينَ لَا يَتَوَكَّلُونَ إِلَّا عَلَى اللَّهِ ، أَيْ يُؤْمِنُونَ بِأَنَّهُ مُؤَيِّدُهُمْ ، وَلَيْسَ تَأْيِيدُهُمْ بِإِعَانَتِكُمْ ، وَتَفْصِيلُ هَذَا الْإِجْمَالِ فِي الْجُمْلَةِ الَّتِي بَعْدَهَا . وَالْفَاءُ الدَّاخِلَةُ عَلَى فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ فَاءٌ تَدُلُّ عَلَى مَحْذُوفٍ مُفَرَّعٍ عَلَيْهِ اقْتَضَاهُ تَقْدِيمُ الْمَعْمُولِ ، أَيْ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ .

“And it is permissible for it (i.e., “and upon Allah let the believers rely”) to be connected to the sentence “Say: ‘That is for Allah” as a statement in the sense of a command, meaning: say that and do not rely on supporting them, i.e., rely on His grace for you. The believers believe that He supports them, not your support. The details of this general statement are in the sentence that follows. The inward conjunction (faa’) in “and upon Allah let the believers rely” indicates an omitted clause that necessitates the priority of the intended action, i.e., “upon Allah let the believers rely.”

قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْنِ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَنْ يُصِيبَكُمُ اللَّهُ بِعَذَابٍ مِنْ عِنْدِهِ أَوْ بِأَيْدِينَا فَتَرَبَّصُوا إِنَّا مَعَكُمْ مُتَرَبِّصُونَ

Say, “Do you await for us except one of the two best things while we await for you that Allah will afflict you with punishment from Himself or at our hands? So wait; indeed we, along with you, are waiting.” [9:52]

: قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْنِ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَنْ يُصِيبَكُمُ اللَّهُ بِعَذَابٍ مِنْ عِنْدِهِ أَوْ بِأَيْدِينَا فَتَرَبَّصُوا إِنَّا مَعَكُمْ مُتَرَبِّصُونَ

تَتَنَزَّلُ هَذِهِ الْجُمْلَةُ مَنْزِلَةَ الْبَيَانِ لِمَا تَضَمَّنَتْهُ جُمْلَةُ قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا الْآيَةَ ، وَلِذَلِكَ لَمْ تُعْطَفْ عَلَيْهَا ، وَالْمُبَيَّنُ هُوَ إِجْمَالُ مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلَانَا كَمَا تَقَدَّمَ .

Say, “Are you waiting for us except for one of the two best things [martyrdom or victory], while we await for you that Allah will afflict you with punishment from Himself or at our hands? So wait; indeed we, along with you, are waiting.”

This statement is expressed in a way of clarification because of what is contained in the previous sentence ” قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا Say, ‘Nothing will happen to us except what Allah has decreed for us; He is our protector.'” Therefore, it is not connected to it grammatically. The explanation is that what Allah has decreed for us is a general statement and that He is our supporter, as mentioned earlier.

word for word وَالْمَعْنَى لَا تَنْتَظِرُونَ مِنْ حَالِنَا إِلَّا حَسَنَةً عَاجِلَةً أَوْ حَسَنَةً آجِلَةً فَأَمَّا نَحْنُ فَنَنْتَظِرُ مِنْ حَالِكُمْ أَنْ يُعَذِّبَكُمُ اللَّهُ فِي الْآخِرَةِ بِعَذَابِ النَّارِ ، أَوْ فِي الدُّنْيَا بِعَذَابٍ عَلَى غَيْرِ أَيْدِينَا مِنْ عَذَابِ اللَّهِ فِي الدُّنْيَا : كَالْجُوعِ وَالْخَوْفِ ، أَوْ بِعَذَابٍ بِأَيْدِينَا وَهُوَ عَذَابُ الْقَتْلِ ، إِذَا أَذِنَ اللَّهُ بِحَرْبِكُمْ ، كَمَا فِي قَوْلِهِ : لَئِنْ لَمْ يَنْتَهِ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْمُرْجِفُونَ فِي الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ الْآيَةَ .

“And the meaning (is) you do not await from our condition except a swiftly-coming good or a delayed good. As for us, we await from your condition that Allah will punish you in the Hereafter with the punishment of the Fire, or in the worldly life with a punishment other than our own from Allah’s punishment in the world, such as hunger and fear, or with a punishment inflicted by our own hands which is the punishment of killing if Allah permits war against you, as in His saying: ‘ لَئِنْ لَمْ يَنْتَهِ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْمُرْجِفُونَ فِي الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ If the hypocrites and those in whose hearts is a disease and the slanderers in Madinah do not cease, We will surely incite you against them; .'”

وَالتَّرَبُّصُ انْتِظَارُ حُصُولِ شَيْءٍ مَرْغُوبٍ حُصُولُهُ ، وَأَكْثَرُ اسْتِعْمَالِهِ . أَنْ يَكُونَ انْتِظَارُ حُصُولِ شَيْءٍ لِغَيْرِ الْمُنْتَظِرِ بِكَسْرِ الظَّاءِ وَلِذَلِكَ كَثُرَتْ تَعْدِيَةُ فِعْلِ التَّرَبُّصِ بِالْبَاءِ لِأَنَّ الْمُتَرَبِّصَ يَنْتَظِرُ شَيْئًا مُصَاحِبًا لِآخَرَ هُوَ الَّذِي لِأَجْلِهِ الِانْتِظَارُ . وَأَمَّا قَوْلُهُ : وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ فَقَدْ نَزَلَتْ ” أَنْفُسِهِنَّ ” مَنْزِلَةَ الْمُغَايِرِ لِلْمُبَالَغَةِ فِي وُجُوبِ التَّرَبُّصِ ، وَلِذَلِكَ قَالَ فِي الْكَشَّافِ ” فِي ذِكْرِ الْأَنْفُسِ تَهْيِيجٌ لَهُنَّ عَلَى التَّرَبُّصِ وَزِيَادَةُ بَعْثٍ . وَقَدْ تَقَدَّمَ ذَلِكَ هُنَالِكَ ، وَأَمَّا قَوْلُهُ : لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَهُوَ عَلَى أَصْلِ الِاسْتِعْمَالِ لِأَنَّهُ تَرَبُّصٌ بِأَزْوَاجِهِمْ .

“وَالتَّرَبُّصُ Al-Tarabbus” means waiting for the occurrence of a desired event. Its most common usage is waiting for the occurrence of something that is expected. Waiting can also be for something other than what is expected, indicated by breaking the sound of the letter ظ. The use of the letter ب in the verb of “Tarabbus” is frequent because the one waiting is waiting for something that is accompanied by another thing for which the waiting is being done.

Regarding the statement, “وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ And divorced women must wait for three menstrual periods,” the phrase “themselves” in “their own selves” is used to emphasize the importance of waiting. The word is used as a rhetorical device to encourage divorced women to wait and increase their motivation. This has been previously mentioned in Al-Kashshaf. As for the statement, “For those who intend to divorce their wives, there should be a waiting period of four months,” it follows the same principle as the previous example because the waiting period is for their wives.

وَجُمْلَةُ وَنَحْنُ نَتَرَبَّصُ بِكُمْ مَعْطُوفَةٌ عَلَى جُمْلَةِ الِاسْتِفْهَامِ عَطْفَ الْخَبَرِ عَلَى الْإِنْشَاءِ : بَلْ عَلَى خَبَرٍ فِي صُورَةِ الْإِنْشَاءِ ، فَهِيَ مِنْ مَقُولِ الْقَوْلِ وَلَيْسَ فِيهَا مَعْنَى [ ص: 225 ] الِاسْتِفْهَامِ . وَالْمَعْنَى : وُجُودُ الْبَوْنِ بَيْنَ الْفَرِيقَيْنِ فِي عَاقِبَةِ الْحَرْبِ فِي حَالَيِ الْغَلَبَةِ وَالْهَزِيمَةِ .

وَجُعِلَتْ جُمْلَةُ وَنَحْنُ نَتَرَبَّصُ اسْمِيَّةً فَلَمْ يَقُلْ وَنَتَرَبَّصُ بِكُمْ بِخِلَافِ الْجُمْلَةِ الْمَعْطُوفِ عَلَيْهَا : لِإِفَادَةِ تَقْوِيَةِ التَّرَبُّصِ ، وَكِنَايَةً عَنْ تَقْوِيَةِ حُصُولِ الْمُتَرَبِّصِ لِأَنَّ تَقْوِيَةَ التَّرَبُّصِ تُفِيدُ قُوَّةَ الرَّجَاءِ فِي حُصُولِ الْمُتَرَبِّصِ فَتُفِيدُ قُوَّةَ حُصُولِهِ وَهُوَ الْمُكْنَى عَنْهُ .

The sentence “وَجُمْلَةُ وَنَحْنُ نَتَرَبَّصُ بِكُمْ” is a dependent clause that functions as a circumstantial adverbial clause of purpose, and it is connected to the main clause “وَالْمَعْنَى: وُجُودُ الْبَوْنِ بَيْنَ الْفَرِيقَيْنِ فِي عَاقِبَةِ الْحَرْبِ فِي حَالَيِ الْغَلَبَةِ وَالْهَزِيمَةِ”. The dependent clause “وَنَحْنُ نَتَرَبَّصُ بِكُمْ” is in the nominative case and is used to strengthen the meaning of the verb “نَتَرَبَّصُ”. The sentence is related to an earlier discussion about the meaning of a previous sentence, and it clarifies that the sentence in question is a statement and not a question. The meaning of the sentence is that the presence of a bond between the two parties at the end of the war depends on the outcome of the battle, whether it is a victory or a defeat.

وَتَفَرَّعَ عَلَى جُمْلَةِ هَلْ تَرَبَّصُونَ بِنَا جُمْلَةُ فَتَرَبَّصُوا إِنَّا مَعَكُمْ مُتَرَبِّصُونَ لِأَنَّهُ إِذَا كَانَ تَرَبُّصُ كُلٍّ مِنَ الْفَرِيقَيْنِ مُسْفِرًا عَنْ إِحْدَى الْحَالَتَيْنِ الْمَذْكُورَتَيْنِ كَانَ فَرِيقُ الْمُؤْمِنِينَ أَرْضَى الْفَرِيقَيْنِ بِالْمُتَرَبِّصِينَ لِأَنَّ فِيهِمَا نَفْعَهُ وَضَرَّ عَدُوِّهِ .

The phrase “هَلْ تَرَبَّصُونَ بِنَاDo you wait for us?” is followed by the phrase ” إِنَّا مَعَكُمْ مُتَرَبِّصُونَWait, we are waiting for you”, as an apposition to the interrogative phrase. The conjunction “bal” (rather, but) is used to connect the second phrase to the first, but in the form of a nominal sentence, which means that it is a statement and not a question. The meaning is that the presence of the troops between the two sides in the aftermath of the war in both victory and defeat. The phrase “We are waiting for you” is made nominal and it did not say “we are waiting for you” contrary to the phrase attached to it, to emphasize the strength of waiting, and as an indication of the strength of its occurrence, which is the intended goal.

وَالْأَمْرُ فِي قَوْلِهِ : تَرَبَّصُوا لِلتَّحْضِيضِ الْمَجَازِيِّ الْمُفِيدِ قِلَّةَ الِاكْتِرَاثِ بِتَرَبُّصِهِمْ كَقَوْلِ طَرِيفِ بْنِ تَمِيمٍ الْعَنْبَرِيِّ :

فَتَوَسَّمُونِي إِنَّنِي أَنَا ذَالِكُمْ شَاكِي سِلَاحِي فِي الْحَوَادِثِ مُعْلَمِ

وَجُمْلَةُ إِنَّا مَعَكُمْ مُتَرَبِّصُونَ تَهْدِيدٌ لِلْمُخَاطَبِينَ وَالْمَعِيَّةُ هُنَا : مَعِيَّةٌ فِي التَّرَبُّصِ ، أَوْ فِي زَمَانِهِ ، وَفُصِلَتْ هَذِهِ الْجُمْلَةُ عَنِ الَّتِي قَبْلَهَا لِأَنَّهَا كَالْعِلَّةِ لِلْحَضِّ .

And the meaning in his statement “Tarrabassoo” is to provoke beneficial metaphorical meaning. The lack of attention to their waiting, as in the saying of Tarif bin Tamim Al-Anbari:

“So you see me as a complainer, with my weapon out in times of adversity.”

The phrase “we are waiting for you” is a threat to those addressed, and the implication here is that they are waiting for the right time or for their own convenience. This phrase is separated from the one before it because it serves as a cause for waiting.

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Surah Saff, verse 8

Sura Al-Fatiha

Complaint of the Messenger (peace be upon him)