Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.
﴿إنَّ اللَّهَ يُدافِعُ عَنِ الَّذِينَ آمَنُوا إنَّ اللَّهَ لا يُحِبُّ كُلَّ خَوّانٍ كَفُورٍ﴾
﴿أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأنَّهم ظُلِمُوا وإنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ﴾
﴿الَّذِينَ أُخْرِجُوا مِن دِيارِهِمْ بِغَيْرِ حَقٍّ إلّا أنْ يَقُولُوا رَبُّنا اللَّهُ ولَوْلا دَفْعُ اللَّهِ النّاسَ بَعْضَهم بِبَعْضٍ لَهُدِّمَتْ صَوامِعُ وبِيَعٌ وصَلَواتٌ ومَساجِدُ يُذْكَرُ فِيها اسْمُ اللَّهِ كَثِيرًا ولَيَنْصُرَنَّ اللَّهُ مَن يَنْصُرُهُ إنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ﴾
﴿الَّذِينَ إنْ مَكَّنّاهم في الأرْضِ أقامُوا الصَّلاةَ وآتَوُا الزَّكاةَ وأمَرُوا بِالمَعْرُوفِ ونَهَوْا عَنِ المُنْكَرِ ولِلَّهِ عاقِبَةُ الأُمُورِ﴾
Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.
Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.
[They are] those who have been evicted from their homes without right – only because they say, “Our Lord is Allah.” And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.
[And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters. [22:38-41]
إنَّ اللَّهَ يُدافِعُ عَنِ الَّذِينَ آمَنُوا إنَّ اللَّهَ لا يُحِبُّ كُلَّ خَوّانٍ كَفُورٍ﴾ اسْتِئْنافٌ بَيانِيٌّ جَوابًا لِسُؤالٍ يَخْطِرُ في نُفُوسِ المُؤْمِنِينَ يَنْشَأُ مِن قَوْلِهِ تَعالى ﴿إنَّ الَّذِينَ كَفَرُوا ويَصُدُّونَ عَنْ سَبِيلِ اللَّهِ﴾ [الحج: ٢٥] الآيَةَ، فَإنَّهُ تَوَعَّدَ المُشْرِكِينَ عَلى صَدِّهِمْ عَنْ سَبِيلِ اللَّهِ والمَسْجِدِ الحَرامِ بِالعَذابِ الألِيمِ. وبَشِّرِ المُؤْمِنِينَ المُخْبِتِينَ والمُحْسِنِينَ بِما يَتَبادَرُ مِنهُ ضِدُّ وعِيدِ المُشْرِكِينَ وذَلِكَ ثَوابُ الآخِرَةِ. وطالَ الكَلامُ في ذَلِكَ بِما تَبِعَهُ لا جَرَمَ تَشَوَّفَتْ نُفُوسُ المُؤْمِنِينَ إلى مَعْرِفَةِ عاقِبَةِ أمْرِهِمْ في الدُّنْيا. وهَلْ يُنْتَصَرُ لَهم مِن أعْدائِهِمْ أوْ يُدَّخَرُ لَهُمُ الخَيْرُ كُلُّهُ إلى الدّارِ الآخِرَةِ. فَكانَ المَقامُ خَلِيقًا بِأنْ يُطَمْئِنَ اللَّهُ نُفُوسَهم بِأنَّهُ كَما أعَدَّ لَهم نَعِيمَ الآخِرَةِ هو أيْضًا مُدافِعٌ عَنْهم في الدُّنْيا وناصِرُهم. وحَذْفُ مَفْعُولِ (يُدافِعُ) لِدَلالَةِ المَقامِ.
“Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful. This is an explanation in response to a question that arises in the minds of the believers, prompted by His statement: “إنَّ الَّذِينَ كَفَرُوا ويَصُدُّونَ عَنْ سَبِيلِ اللَّهِ Indeed, those who disbelieve and avert [people] from the way of Allah” [Quran 22:25]. He warned the polytheists against their obstruction of the way of Allah and the sacred mosque, with a painful punishment. He also gave good news to the righteous believers and doers of good about what comes from it in opposition to the threat of the polytheists, and that is the reward of the Hereafter. Much has been said on this subject, and undoubtedly the souls of the believers have been reassured to know the outcome of their affairs in this world. Will they be victorious over their enemies or will all good be reserved for them in the Hereafter? Therefore, it was appropriate for the position to be such that Allah reassures their souls that He, as He has promised them the blessings of the Hereafter, is also defending them in this world and supporting them. The object of (defends) is omitted for the sake of the context.”
فالكَلامُ مُوَجَّهٌ إلى المُؤْمِنِينَ. ولِذَلِكَ فافْتِتاحُهُ بِحَرْفِ التَّوْكِيدِ إمّا لِمُجَرَّدِ تَحْقِيقِ الخَبَرِ، وإمّا لِتَنْزِيلِ غَيْرِ المُتَرَدَّدِ لِشِدَّةِ انْتِظارِهِمُ النَّصْرَ واسْتِبْطائِهِمْ إيّاهُ. والتَّعْبِيرُ بِالمَوْصُولِ لِما فِيهِ مِنَ الإيمانِ أيْ وجْهُ بِناءِ الخَبَرِ وأنَّ دِفاعَ اللَّهِ عَنْهم لِأجْلِ إيمانِهِمْ. وقَرَأ الجُمْهُورُ لَفْظَ (يُدافِعُ) بِألْفٍ بَعْدَ الدّالِ فَيُفِيدُ قُوَّةَ الدَّفْعِ. وقَرَأهُ أبُو عَمْرٍو، وابْنُ كَثِيرٍ، ويَعْقُوبُ (يَدْفَعُ) بِدُونِ ألِفٍ بَعْدَ الدّالِ. وجُمْلَةُ ﴿إنَّ اللَّهَ لا يُحِبُّ كُلَّ خَوّانٍ كَفُورٍ﴾ تَعْلِيلُ الدِّفاعِ بِكَوْنِهِ عَنِ الَّذِينَ آمَنُوا، بِأنَّ اللَّهَ لا يُحِبُّ الكافِرِينَ الخائِنِينَ، فَلِذَلِكَ يَدْفَعُ عَنِ المُؤْمِنِينَ لِرَدِّ أذى الكافِرِينَ: فَفي هَذا إيذانٌ بِمَفْعُولِ (يُدافِعُ) المَحْذُوفِ، أيْ يُدافِعُ الكافِرِينَ الخائِنِينَ.
The speech is directed towards the believers. Therefore, its opening is emphasized either to merely confirm the news or to express their intense anticipation and eagerness for victory. The use of the “بِالمَوْصُولِ” expression indicates the inclusion of faith in the construction of the news and that Allah defends them because of their faith.
The majority reads the word “يُدافِعُ” with an “alif” after the “dal” to emphasize the strength of the defence. Abu Amr, Ibn Kathir, and Ya’qub read it without an “alif” after the “dal”. The phrase “إنَّ اللَّهَ لا يُحِبُّ كُلَّ خَوّانٍ كَفُورٍVerily, Allah does not like any treacherous ingrate” justifies the defence of the believers, as Allah does not love the disbelievers who are traitors. Therefore, He defends the believers to repel the harm of the disbelievers. This indicates the implied object of the omitted verb “يُدافِعُ,” which is the disbelieving traitors.
والخَوّانُ: الشَّدِيدُ الخَوْنِ، والخَوْنُ كالخِيانَةِ: الغَدْرُ بِالأمانَةِ. والمُرادُ بِالخَوّانِ الكافِرُ، لِأنَّ الكُفْرَ خِيانَةٌ لِعَهْدِ اللَّهِ الَّذِي أخَذَهُ عَلى المَخْلُوقاتِ بِأنْ يُوَحِّدُوهُ فَجَعَلَهُ في الفِطْرَةِ وأبْلَغَهُ النّاسَ عَلى ألْسِنَةِ الرُّسُلِ فَنَبَّهَ بِذَلِكَ ما أوْدَعَهُ في فِطْرَتِهِمْ. والكَفُورُ: الشَّدِيدُ الكُفْرِ. وأفادَتْ (كُلَّ) في سِياقِ النَّفْيِ عُمُومَ نَفْيِ مَحَبَّةِ اللَّهِ عَنْ جَمِيعِ الكافِرِينَ إذْ لا يَحْتَمِلُ المَقامُ غَيْرَ ذَلِكَ. ولا يُتَوَهَّمُ مِن قَوْلِهِ (﴿لا يُحِبُّ كُلَّ خَوّانٍ﴾) أنَّهُ يُحِبُّ بَعْضَ الخَوّانِينَ لِأنَّ كَلِمَةَ (كُلَّ) اسْمٌ جامِدٌ لا يُشْعِرُ بِصِفَةٍ فَلا يُتَوَهَّمُ تَوَجُّهُ النَّفْيِ إلى مَعْنى الكُلِّيَّةِ المُسْتَفادِ مِن كَلِمَةِ (كُلَّ) ولَيْسَ هو مِثْلَ قَوْلِهِ تَعالى ﴿وما رَبُّكَ بِظَلّامٍ لِلْعَبِيدِ﴾ [فصلت: ٤٦] المُوهِمِ أنَّ نَفْيَ قُوَّةِ الظُّلْمِ لا يَقْتَضِي نَفْيَ قَلِيلِ الظُّلْم
“Al-Khawwan” means the extreme traitor, and betrayal is like treachery with trust. The intended meaning of “Al-Khawwan” is the disbeliever because disbelief is a betrayal of the covenant that Allah has taken from his creatures to unify Him, and He has placed it in human nature and conveyed it to people through the tongues of the messengers, thus alerting them to what He has entrusted in their nature.
“Al-Kafoor” means the extreme disbeliever. “Kull” (every) in the context of negation means a general negation of the love of Allah for all disbelievers, as the situation does not allow for anything else. It should not be assumed from his saying, “He does not love every traitor,” that he loves some of the traitors, because the word “Kull” is a solid noun that does not imply any attribute, and therefore the negation is understood to apply to the meaning of totality derived from the word “Kull.” It is not like His saying, “وما رَبُّكَ بِظَلّامٍ لِلْعَبِيدِ And your Lord is not unjust to His servants” [Fussilat: 46], which implies that the negation of oppression does not imply the negation of a little oppression
أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأنَّهم ظُلِمُوا وإنَّ اللَّهَ عَلى نَصْرِهِمْ لِقَدِيرٌ﴾ جُمْلَةٌ وقَعَتْ بَدَلَ اشْتِمالٍ مِن جُمْلَةِ (﴿إنَّ اللَّهَ يُدافِعُ﴾ [الحج: ٣٨]) لِأنَّ دِفاعَ اللَّهِ عَنِ النّاسِ يَكُونُ تارَةً بِالإذْنِ لَهم بِمُقاتَلَةِ مَن أرادَ اللَّهُ مُدافَعَتَهم عَنْهم فَإنَّهُ إذا أُذِنَ لَهم بِمُقاتِلَتِهِمْ كانَ مُتَكَفِّلًا لَهم بِالنَّصْرِ. وقَرَأ نافِعٌ، وأبُو عَمْرٍو، وعاصِمٌ (أُذِنَ) بِالبِناءِ لِلنّائِبِ. وقُراهُ الباقُونَ بِالبِناءِ إلى الفاعِلِ. وقَرَأ نافِعٌ، وابْنُ عامِرٍ، وحَفْصٌ، وأبُو جَعْفَرٍ (يُقاتَلُونَ) بِفَتْحِ التّاءِ الفَوْقِيَّةِ مَبْنِيًّا إلى المَجْهُولِ. وقَرَأهُ البَقِيَّةُ بِكَسْرِ التّاءِ مَبْنِيًّا لِلْفاعِلِ. والَّذِينَ يُقاتَلُونَ مُرادٌ بِهِمُ المُؤْمِنُونَ عَلى كِلْتا القِراءَتَيْنِ لِأنَّهم إذا قُوتِلُوا فَقَدْ قاتَلُوا. والقِتالُ مُسْتَعْمَلٌ في المَعْنى المَجازِيِّ إمّا بِمادَّتِهِ. وإمّا بِصِيغَةِ المُضِيِّ. فَعَلى قِراءَةِ فَتْحِ التّاءِ فالمُرادُ بِالقِتالِ فِيهِ القَتْلُ المُجازِيُّ. وهو الأذى. وأمّا عَلى قِراءَةِ (يُقاتِلُونَ) بِكَسْرِ التّاءِ فَصِيغَةُ المُضِيِّ مُسْتَعْمَلَةٌ مَجازًا في التَّهَيُّؤِ والِاسْتِعْدادِ. أيْ أُذِنَ لِلَّذِينَ تَهَيَّئُوا لِلْقِتالِ وانْتَظَرُوا إذْنَ اللَّهِ. وذَلِكَ أنَّ المُشْرِكِينَ كانُوا يُؤْذُونَ المُؤْمِنِينَ بِمَكَّةَ أذًى شَدِيدًا فَكانَ المُسْلِمُونَ يَأْتُونَ رَسُولَ اللَّهِ ﷺ مِن بَيْنِ مَضْرُوبٍ ومَشْجُوجٍ يَتَظَلَّمُونَ إلَيْهِ. فَيَقُولُ لَهُمُ: اصْبِرُوا فَإنِّي لَمْ أُؤْمَرْ بِالقِتالِ. فَلَمّا هاجَرَ نَزَلَتْ هَذِهِ الآيَةُ بَعْدَ بَيْعَةِ العَقَبَةِ إذْنًا لَهم بِالتَّهَيُّؤِ لِلدِّفاعِ عَنْ أنْفُسِهِمْ ولَمْ يَكُنْ قِتالٌ قَبْلَ ذَلِكَ كَما يُؤْذِنُ بِهِ قَوْلُهُ تَعالى عَقِبَ هَذا ﴿الَّذِينَ أُخْرِجُوا مِن دِيارِهِمْ بِغَيْرِ حَقٍّ﴾ [الحج: ٤٠] .
“أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأنَّهم ظُلِمُوا وإنَّ اللَّهَ عَلى نَصْرِهِمْ لِقَدِيرٌ Permission has been granted to those who are being fought, for they have been wronged. And Allah is able to give them victory. This sentence came instead of the sentence (إنَّ اللَّهَ يُدافِعُ Verily, Allah defends…) [Surah Al-Hajj: 38] because Allah’s defence of people sometimes involves giving them permission to fight those who intend to harm them. So, when permission is granted to fight, Allah takes responsibility for their victory. Nafi’, Abu Amr, and Asim read “أُذِنَ” as the passive verse for the object as the deputy doer, while the rest of the readers read it with the construction for the subject. Nafi’, Ibn ‘Amir, Hafs, and Abu Ja’far read “يُقاتَلُونَ” with a fat-ha on the upper Ta’, as it is passive. The others read it with a kasra on the Ta’ and it is in the active form. Those who are fighting are intended to be the believers in both readings, as they are considered to have fought if they are killed. Fighting is used figuratively either in its literal sense or in the form of preparation. Therefore, if the Ta’ is read with a fat-ha, the intended meaning of fighting is the figurative meaning of harm. As for the reading with a kasra on the Ta’, the verbal noun form is used figuratively in preparation and readiness. That is, permission has been granted to those who have prepared for the fight and have waited for Allah’s permission. This is because the polytheists in Mecca were inflicting severe harm on the believers. Therefore, the Muslims used to come to the Messenger of Allah (peace be upon him) between being beaten and bruised, complaining to him. He used to tell them to be patient, as he had not been commanded to fight yet.”
والباءُ في (﴿بِأنَّهم ظُلِمُوا﴾) أراها مُتَعَلِّقَةً بِـ (أُذِنَ) لِتَضْمِينِهِ مَعْنى الإخْبارِ. أيْ أخْبَرْناهم بِأنَّهم مَظْلُومُونَ. وهَذا الإخْبارُ كِنايَةٌ عَنِ الإذْنِ لِلدِّفاعِ لِأنَّكَ إذا قُلْتَ لِأحَدٍ: إنَّكَ مَظْلُومٌ، فَكَأنَّكَ اسْتَعْدَيْتَهُ عَلى ظالِمِهِ وذَكَّرْتَهُ بِوُجُوبِ الدِّفاعِ، وقَرِينَةُ ذَلِكَ تَعْقِيبُهُ بِقَوْلِهِ ﴿وإنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ﴾، ويَكُونُ قَوْلُهُ (﴿بِأنَّهم ظُلِمُوا﴾) نائِبَ فاعِلِ (أُذِنَ) عَلى قِراءَةِ ضَمِّ الهَمْزَةِ أوْ مَفْعُولًا عَلى قِراءَةِ فَتْحِ الهَمْزَةِ. وذَهَبَ المُفَسِّرُونَ إلى أنَّ الباءَ سَبَبِيَّةٌ وأنَّ المَأْذُونَ بِهِ مَحْذُوفٌ دَلَّ عَلَيْهِ قَوْلُهُ (يُقاتَلُونَ)، أيْ أُذِنَ لَهم في القِتالِ، وهَذا يَجْرِي عَلى كِلْتا القِراءَتَيْنِ في قَوْلِهِ (يُقاتَلُونَ)، والتَّفْسِيرِ الَّذِي رَأيْتُهُ أنْسَبَ وأرْشَقَ.
The letter “baa” in the phrase “بِأنَّهم ظُلِمُوا” is interpreted as being connected to “أُذِنَ” in order to include the meaning of reporting. In other words, inform them that they have been wronged. This reporting is an indication of permission to defend oneself, because if you say to someone, “You have been wronged,” it is as if you have prepared them to defend themselves against their oppressor, and the evidence for that is their response to you, “And indeed Allah is capable of supporting them.” The phrase “بِأنَّهم ظُلِمُوا” can be interpreted as a substitute for the doer of the action “أُذِنَ” with the implication of the Hamza being pronounced with a damma or as an object with the implication of the Hamza being pronounced with a fatha. Commentators have suggested that the letter “baa” is causative and that the implied beneficiary of the causative action, indicated by the phrase “يُقاتَلُونَ” (they fight), is omitted. This means that permission has been given to fight, and this applies to both readings of the phrase “يُقاتَلُونَ”. The interpretation that I have seen is the most appropriate and plausible.
وجُمْلَةُ ﴿وإنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ﴾ عَطْفٌ عَلى جُمْلَةِ ﴿أُذِنَ لِلَّذِينَ يُقاتَلُونَ﴾، أيْ أُذِنَ لَهم بِذَلِكَ وذُكِّرُوا بِقُدْرَةِ اللَّهِ عَلى أنْ يَنْصُرَهم. وهَذا وعْدٌ مِنَ اللَّهِ بِالنَّصْرِ وارِدٌ عَلى سُنَنِ كَلامِ العَظِيمِ المُقْتَدِرِ بِإيرادِ الوَعْدِ في صُورَةِ الإخْبارِ بِأنَّ ذَلِكَ بِمَحَلِّ العِلْمِ مِنهُ ونَحْوِهِ، كَقَوْلِهِمْ: عَسى أنْ يَكُونَ كَذا، أوْ أنَّ عِنْدَنا خَيْرًا، أوْ نَحْوَ ذَلِكَ، بِحَيْثُ لا يَبْقى لِلْمُتَرَقِّبِ شَكٌّ في الفَوْزِ بِمَطْلُوبِهِ. وتَوْكِيدُ هَذا الخَبَرِ بِحَرْفِ التَّوْكِيدِ لِتَحْقِيقِهِ، أوْ تَعْرِيضٌ بِتَنْزِيلِهِمْ مَنزِلَةَ المُتَرَدِّدِ في ذَلِكَ لِأنَّهُمُ اسْتَبْطَأُوا النَّصْرَ.
The sentence, “وإنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ And indeed, Allah is Powerful and Exalted in Might to give them victory” (Quran 22:39). This verse is linked to the preceding verse, which says that permission has been granted to those who are fighting. This means that they have been given permission to fight, and they are reminded of Allah’s power to grant them victory. This is a promise from Allah that he will grant them victory, and this is in accordance with the laws of divine discourse, which involve making promises in the form of informative statements, indicating that this is something that is known to Allah and the like. This is similar to the phrase, “Perhaps it will be this way,” or “We have something better,” or similar expressions so that the observer does not have any doubt about achieving what they seek. This statement is emphasized by the use of a particle of emphasis to achieve it, or by indicating that they have been given the status of those who are hesitant about this because they have delayed victory.
﴿ٱلَّذِینَ أُخۡرِجُوا۟ مِن دِیَـٰرِهِم بِغَیۡرِ حَقٍّ إِلَّاۤ أَن یَقُولُوا۟ رَبُّنَا ٱللَّهُۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضࣲ لَّهُدِّمَتۡ صَوَ ٰمِعُ وَبِیَعࣱ وَصَلَوَ ٰتࣱ وَمَسَـٰجِدُ یُذۡكَرُ فِیهَا ٱسۡمُ ٱللَّهِ كَثِیرࣰاۗ وَلَیَنصُرَنَّ ٱللَّهُ مَن یَنصُرُهُۥۤۚ إِنَّ ٱللَّهَ لَقَوِیٌّ عَزِیزٌ﴾ [الحج ٤٠] ﴿الَّذِينَ أُخْرِجُوا مِن دِيارِهِمْ بِغَيْرِ حَقٍّ إلّا أنْ يَقُولُوا رَبُّنا اللَّهُ﴾ بَدَلٌ مِنَ الَّذِينَ يُقاتَلُونَ، وفي إجْراءِ هَذِهِ الصِّلَةِ عَلَيْهِمْ إيماءٌ إلى أنَّ المُرادَ بِالمُقاتَلَةِ الأذى، وأعْظَمُهُ إخْراجُهم مِن دِيارِهِمْ كَما قالَ تَعالى ﴿والفِتْنَةُ أشَدُّ مِنَ القَتْلِ﴾ [البقرة: ١٩١] . و(﴿بِغَيْرِ حَقٍّ﴾) حالٌ مِن ضَمِيرِ (أُخْرِجُوا)، أيْ أُخْرِجُوا مُتَلَبِّسِينَ بِعَدَمِ الحَقِّ عَلَيْهِمُ المُوجِبِ إخْراجَهم. فَإنَّ لِلْمَرْءِ حَقًّا في وطَنِهِ ومُعاشَرَةِ قَوْمِهِ،
“Those who were evicted from their homes unjustly, except that they say, ‘Our Lord is Allah.’ And if it were not for Allah’s repelling some people by means of others, monasteries, churches, synagogues, and mosques, where the name of Allah is much mentioned, would surely have been pulled down. And Allah will surely help those who help Him. Indeed, Allah is Powerful and Exalted in Might.” [Quran 22:40]
“ٱلَّذِینَ أُخۡرِجُوا۟ مِن دِیَـٰرِهِم بِغَیۡرِ حَقٍّ إِلَّاۤ أَن یَقُولُوا۟ رَبُّنَا ٱللَّهُۗ The ones who were driven from their homes without right – only because they say, ‘Our Lord is Allah.'” This refers to those who were forced out of their homes due to persecution or oppression, with the implication that the harm suffered by them was greater than that inflicted on those who were physically attacked, as Allah says, “And sedition is worse than killing.” [Quran 2:191] The phrase “بِغَیۡرِ حَقٍّ without right” is a circumstantial adverb [haal] for the verb “أُخْرِجُوا were evicted,” meaning that they were evicted under false pretences. Indeed, a person has the right to live in their homeland and to associate with their people.
وهَذا الحَقُّ ثابِتٌ بِالفِطْرَةِ لِأنَّ مِنَ الفِطْرَةِ أنَّ النّاشِئَ في أرْضٍ والمُتَوَلِّدَ بَيْنَ قَوْمٍ هو مُساوٍ لِجَمِيعِ أهْلِ ذَلِكَ المَوْطِنِ في حَقِّ القَرارِ في وطَنِهِمْ وبَيْنَ قَوْمِهِمْ بِالوَجْهِ الَّذِي ثَبَتَ لِجُمْهُورِهِمْ في ذَلِكَ المَكانِ مِن نَشْأةٍ مُتَقادِمَةٍ أوْ قَهْرٍ وغَلَبَةٍ لِسُكّانِهِ، كَما قالَ عُمَرُ بْنُ الخَطّابِ: إنَّها لَبِلادُهم قاتَلُوا عَلَيْها في الجاهِلِيَّةِ وأسْلَمُوا عَلَيْها في الإسْلامِ. ولا يَزُولُ ذَلِكَ الحَقُّ إلّا بِمُوجِبٍ قَرَّرَهُ الشَّرْعُ أوِ العَوائِدُ قَبْلَ الشَّرْعِ. كَما قالَ زُهَيْرٌ: فَإنَّ الحَقَّ مَقْطَعُهُ ثَلاثٌ يَمِينٌ أوْ نِفارٌ أوْ جَلاءُ
This truth is established by nature because it is inherent in human nature that whoever is born in a land or among a people is equal to all the inhabitants of that place in their right to make decisions in their homeland and among their people in the way that has been established for the majority of them in that location, whether through a long history of development, conquest, or dominance by its inhabitants. As Umar ibn al-Khattab said, “It was their land that they fought over in the days of ignorance, and they embraced it in Islam.” This truth cannot be abolished except by a reason that has been established by the law or by pre-existing customs. As Zuhayr said, “For the truth is severed by three things: a pledge, a flight, or an exile.”
فَمِن ذَلِكَ في الشَّرائِعِ التَّغْرِيبُ والنَّفْيُ، ومِن ذَلِكَ في قَوانِينِ أهْلِ الجاهِلِيَّةِ الجَلاءُ والخَلْعُ. وإنَّما يَكُونُ ذَلِكَ لِاعْتِداءٍ يَعْتَدِيهِ المَرْءُ عَلى قَوْمِهِ لا يَجِدُونَ لَهُ مَسْلَكًا مِنَ الرَّدْعِ غَيْرَ ذَلِكَ. ولِذَلِكَ قالَ تَعالى ﴿بِغَيْرِ حَقٍّ إلّا أنْ يَقُولُوا رَبُّنا اللَّهُ﴾ فَإنَّ إيمانَهم بِاللَّهِ لا يَنْجَرُّ مِنهُ اعْتِداءٌ عَلى غَيْرِهِمْ إذْ هو شَيْءٌ قاصِرٌ عَلى نُفُوسِهِمْ والإعْلانُ بِهِ بِالقَوْلِ لا يَضُرُّ بِغَيْرِهِمْ. فالِاعْتِداءُ عَلَيْهِمْ بِالإخْراجِ مِن دِيارِهِمْ لِأجْلِ ذَلِكَ ظُلْمٌ بَواحٌ واسْتِخْدامٌ لِلْقُوَّةِ في تَنْفِيذِ الظُّلْمِ. والِاسْتِثْناءُ في قَوْلِهِ ﴿إلّا أنْ يَقُولُوا رَبُّنا اللَّهُ﴾ اسْتِثْناءٌ مِن عُمُومِ الحَقِّ.
And from that is the practice of Westernizing and exile in the laws of the ignorant, such as banishment and disinheritance. And that only happens due to aggression that a person commits against their people, and they cannot find any other means of deterrence. Therefore, Allah Almighty said, “Except for the cause of proclaiming [the message of] Allah” [Quran 2:193]. Indeed, their faith in Allah does not justify their aggression against others, as it is limited to their own souls, and announcing it through speech does not harm others. Therefore, to aggress against them by expelling them from their homes, for this reason, is a great injustice and an abuse of power in enforcing oppression. The exception in Allah’s saying, “Except for the cause of proclaiming [the message of] Allah” is an exception from the general rule.
ولَمّا كانَ المَقْصُودُ مِنَ الحَقِّ حَقًّا يُوجِبُ الإخْراجَ؛ أيِ الحَقِّ عَلَيْهِمْ، كانَ هَذا الِاسْتِثْناءُ مُسْتَعْمَلًا عَلى طَرِيقَةِ الِاسْتِعارَةِ التَّهَكُّمِيَّةِ. أيْ إنْ كانَ عَلَيْهِمْ حَقٌّ فَهو أنْ يَقُولُوا رَبُّنا اللَّهُ، فَيُسْتَفادُ مِن ذَلِكَ تَأْكِيدُ عَدَمِ الحَقِّ عَلَيْهِمْ بِسَبَبِ اسْتِقْراءِ ما قَدْ يُتَخَيَّلُ أنَّهُ حَقٌّ عَلَيْهِمْ. وهَذا مِن تَأْكِيدِ الشَّيْءِ بِما يُوهِمُ نَقْضَهُ. ويُسَمّى عِنْدَ أهْلِ البَدِيعِ تَأْكِيدُ المَدْحِ بِما يُشْبِهُ الذَّمَّ، وشاهِدُهُ قَوْلُ النّابِغَةِ:
ولا عَيْبَ فِيهِمْ غَيْرَ أنَّ سُيُوفَهم ∗∗∗ بِهِنَّ فُلُولٌ مِن قِراعِ الكَتائِبِ
وهَذِهِ الآيَةُ لا مَحالَةَ نَزَلَتْ بِالمَدِينَةِ.
When the right in question was truly one that necessitated expulsion, that is, a right they had over them, this exception was used in a sarcastic manner. That is, if their right was to say “Our Lord is Allah,” then this is used to emphasize that they do not have any other right over them due to their assumption of what might be considered a right over them. This is a way of confirming something by suggesting its opposite. This is called by the experts in literary style as confirming praise through what resembles condemnation. Its witness is the saying of the poet:
“There is no fault in them except that their swords Are like the tails of the Qirat lions.”
And this verse was undoubtedly revealed in Medina.* * ﴿ولَوْلا دِفاعُ اللَّهِ النّاسَ بَعْضَهم بِبَعْضٍ لَهُدِمَتْ صَوامِعُ وبِيَعٌ وصَلَواتٌ ومَساجِدُ يُذْكَرُ فِيها اسْمُ اللَّهِ كَثِيرًا ولَيَنْصُرَنَّ اللَّهُ مَن يَنْصُرُهُ إنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ﴾ اعْتِراضٌ بَيْنَ جُمْلَةِ أُذِنَ لِلَّذِينَ يُقاتَلُونَ إلَخْ وبَيْنَ قَوْلِهِ ﴿الَّذِينَ إنْ مَكَّنّاهم في الأرْضِ﴾ [الحج: ٤١] إلَخْ. فَلَمّا تَضَمَّنَتْ جُمْلَةُ (﴿أُذِنَ لِلَّذِينَ يُقاتَلُونَ﴾ [الحج: ٣٩]) إلَخْ. . . الإذْنَ لِلْمُسْلِمِينَ بِدِفاعِ المُشْرِكِينَ عَنْهم أُتْبِعَ ذَلِكَ بِبَيانِ الحِكْمَةِ في هَذا الإذْنِ بِالدِّفاعِ، مَعَ التَّنْوِيهِ بِهَذا الدِّفاعِ، والمُتَوَلِّينَ لَهُ بِأنَّهُ دِفاعٌ عَنِ الحَقِّ والدِّينِ يَنْتَفِعُ بِهِ جَمِيعُ أهْلِ أدْيانِ التَّوْحِيدِ مِنَ اليَهُودِ والنَّصارى والمُسْلِمِينَ، ولَيْسَ هو دِفاعًا لِنَفْعِ المُسْلِمِينَ خاصَّةً. والواوُ في قَوْلِهِ ﴿ولَوْلا دِفاعُ اللَّهِ النّاسَ﴾ إلى آخِرِهِ. اعْتِراضِيَّةٌ وتُسَمّى واوَ الِاسْتِئْنافِ. ومُفادُ هَذِهِ الجُمْلَةِ تَعْلِيلُ مَضْمُونِ جُمْلَةِ أُذِنَ لِلَّذِينَ يُقاتَلُونَ إلَخْ.
“And had it not been for Allah’s repelling some men by means of others, monasteries, churches, synagogues, and mosques, wherein the name of Allah is oft mentioned, would assuredly have been pulled down. Verily, Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty.” This sentence contains an objection between the phrase “permission has been granted to those who are being fought against” and His saying: “Those who, if We give them power in the land,” (22:41) etc. When the phrase “permission has been granted to those who are being fought against” (22:39) etc. was mentioned, permission was given to the Muslims to defend the polytheists on the condition that the wisdom in this permission to defend, along with the clarification that this defense benefits all the people of the monotheistic religions, including Jews, Christians, and Muslims, and it is not just for the benefit of the Muslims. The “و” in “And had it not been for Allah’s repelling some men by means of others” until the end is an objection and is called “واو الاستئناف” (the particle of resumption). The meaning of this sentence is to explain the content of the sentence “permission has been granted to those who are being fought against,” etc.
و(لَوْلا) حَرْفُ امْتِناعٍ لِوُجُودٍ، أيْ حَرْفٌ يَدُلُّ عَلى امْتِناعِ جَوابِهِ، أيِ انْتِفائِهِ لِأجْلِ وُجُودِ شَرْطِهِ، أيْ عِنْدَ تَحْقِيقِ مَضْمُونِ جُمْلَةِ شَرْطِهِ فَهو حَرْفٌ يَقْتَضِي جُمْلَتَيْنِ. والمَعْنى: لَوْلا دِفاعُ النّاسِ عَنْ مَواضِعِ عِبادَةِ المُسْلِمِينَ لانْتَصَرَ المُشْرِكُونَ ولَتَجاوَزُوا فِيهِ المُسْلِمِينَ إلى الِاعْتِداءِ عَلى ما يُجاوِرُ بِلادَهم مِن أهْلِ المِلَلِ الأُخْرى المُناوِئَةِ لِمِلَّةِ الشِّرْكِ ولَهَدَمُوا مَعابِدَهم مِن صَوامِعَ، وبِيَعٍ، وصَلَواتٍ، ومَساجِدَ، لِلْأدْيانِ المُخالِفَةِ لِلشِّرْكِ. فَذِكْرُ الصَّوامِعِ، والبِيَعِ، إدْماجٌ لِيَنْتَبِهُوا إلى تَأْيِيدِ المُسْلِمِينَ فالتَّعْرِيفُ في (النّاسِ) تَعْرِيفُ العَهْدِ، أيِ النّاسِ الَّذِينَ يَتَقاتَلُونَ وهُمُ المُسْلِمُونَ ومُشْرِكُو أهْلِ مَكَّةَ. ويَجُوزُ أنْ يَكُونَ المُرادُ: لَوْلا ما سَبَقَ قَبْلَ الإسْلامِ مِن إذْنِ اللَّهِ لِأُمَمِ التَّوْحِيدِ بِقِتالِ أهْلِ الشِّرْكِ كَما قاتَلَ داوُدُ جالُوتَ.
If it were not for the particle of negation indicating the impossibility of its answer, i.e., a particle that implies the negation of its response and its elimination in the event of fulfilling its condition, i.e., when the content of its condition is fulfilled, it is a particle that requires two sentences. The meaning is: If it were not for the defense of the people’s places of worship by the Muslims, the polytheists would have triumphed and would have transgressed against the Muslims to attack the neighboring countries of other opposing religions to the religion of polytheism, and they would have demolished their temples of churches, synagogues, and mosques of other religions opposing polytheism. The mention of churches, synagogues, and markets is to draw attention to the support of the Muslims. The definition in (the people) is the definition of the covenant, i.e., the people who fight, who are the Muslims and the polytheists of Mecca. It is also possible that what is meant is: If it were not for what preceded Islam, such as the permission of God to the monotheistic nations to fight the polytheists, as David fought Goliath.
وكَما تَغَلَّبَ سُلَيْمانُ عَلى مَلِكَةِ سَبَأٍ لَمَحَقَ المُشْرِكُونَ مَعالِمَ التَّوْحِيدِ كَما مَحَقَ ”بُخْتَنَصَّرُ“ هَيْكَلَ سُلَيْمانَ فَتَكُونُ هَذِهِ الجُمْلَةُ تَذْيِيلًا لِجُمْلَةِ ﴿أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأنَّهم ظُلِمُوا﴾ [الحج: ٣٩]، أيْ أُذِنَ لِلْمُسْلِمِينَ بِالقِتالِ كَما أُذِنَ لِأُمَمٍ قَبْلَهم لِكَيْلا يَطْغى عَلَيْهِمُ المُشْرِكُونَ كَما طَغَوْا عَلى مَن قَبْلَهم حِينَ لَمْ يَأْذَنِ اللَّهُ لَهم بِالقِتالِ، فالتَّعْرِيفُ في (النّاسِ) تَعْرِيفُ الجِنْسِ. وإضافَةُ الدِّفاعِ إلى اللَّهِ إسْنادٌ مُجازِيٌّ عَقْلِيٌّ لِأنَّهُ إذْنٌ لِلنّاسِ أنْ يَدْفَعُوا عَنْ مَعابِدِهِمْ فَكانَ إذْنُ اللَّهِ سَبَبَ الدَّفْعِ. وهَذا يُهِيبُ بِأهْلِ الأدْيانِ إلى التَّألُّبِ عَلى مُقاوَمَةِ أهْلِ الشِّرْكِ. وقَرَأ نافِعٌ، وأبُو جَعْفَرٍ، ويَعْقُوبُ (دِفاعُ) . وقَرَأ الباقُونَ (دَفْعُ) بِفَتْحِ الدّالِ وبِدُونِ ألِفٍ. و(بَعْضَهم) بَدَلٌ مِنَ (النّاسِ) بَدَلُ بَعْضٍ. و(بِبَعْضٍ) مُتَعَلِّقٌ بِـ (دِفاعُ) والباءُ لِلْآلَةِ.
As Solomon defeated the Queen of Sheba, he eradicated the signs of polytheism, just as Bukhtanassar destroyed the temple of Solomon. This statement is a conclusion to the verse “أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأنَّهم ظُلِمُوا Permission [to fight] has been given to those who are being fought because they were wronged” [Surah Al-Hajj: 39], which means that permission to fight was given to Muslims just as it was given to previous nations so that the polytheists would not oppress them, just as they had oppressed those before them when Allah did not allow them to fight. The definite article [al] in the word “people” is for the genus. Adding defence to Allah is a figurative and rational attribution [إسْنادٌ مُجازِيٌّ عَقْلِيٌّ], because it is permission for people to defend their places of worship, and therefore the permission of Allah is the reason for their defence. This urges people of religion to resist the people of polytheism.
Nafi’, Abu Ja’far, and Ya’qub read the word as “دِفاعُ”. Others read it as “دَفْعُ’ with a fatha on the dal and without an alif.” (و(بَعْضَهم) بَدَلٌ مِنَ (النّاسِ) بَدَلُ بَعْضٍ.” The phrase “بِبَعْضٍ” is related to “دِفاعُ,” and the letter “ba” is for instrument.
والهَدْمُ: تَقْوِيضُ البِناءِ وتَسْقِيطُهُ. وقَرَأ نافِعٌ، وابْنُ كَثِيرٍ، وأبُو جَعْفَرٍ (﴿لَهُدِمَتْ﴾) بِتَخْفِيفِ الدّالِ. وقَرَأهُ الباقُونَ بِتَشْدِيدِ الدّالِ لِلْمُبالَغَةِ في الهَدْمِ، أيْ (لَهُدِّمَتْ) هَدْمًا ناشِئًا عَنْ غَيْظٍ بِحَيْثُ لا يُبْقُونَ لَها أثَرًا. والصَّوامِعُ: جَمْعُ صَوْمَعَةٍ بِوَزْنِ فَوْعَلَةٍ، وهي بِناءٌ مُسْتَطِيلٌ مُرْتَفِعٌ يُصْعَدُ إلَيْهِ بِدَرَجٍ وبِأعْلاهُ بَيْتٌ، كانَ الرُّهْبانُ يَتَّخِذُونَهُ لِلْعِبادَةِ لِيَكُونُوا بُعَداءَ عَنْ مُشاغَلَةِ النّاسِ إيّاهم، وكانُوا يُوقِدُونَ بِهِ مَصابِيحَ لِلْإعانَةِ عَلى السَّهَرِ لِلْعِبادَةِ ولِإضاءَةِ الطَّرِيقِ لِلْمارِّينَ. مِن أجْلِ ذَلِكَ سُمِّيَتِ الصَّوْمَعَةُ المَنارَةَ. قالَ امْرُؤُ القَيْسِ:
تُضِيءُ الظَّلامَ بِالعَشِيِّ كَأنَّها مَنارَةُ مَمْسى راهِبٍ مُتَبَتِّلِ
“والهَدْمُ: the weakening and collapsing of a building.
Nafi’, Ibn Kathir, and Abu Ja’far read (in verse “لَهُدِمَتْ”) with the softening of the “dal”. The others read it with the hardening of the “dal” to emphasize the destruction, meaning destruction that arises from anger to the extent that no trace of it remains.
As for “صَوْمَعَةٍ بِوَزْنِ فَوْعَلَةٍ'”, it is the plural of “sawma’a” with the weight of “fu’ala”, which is a rectangular elevated building that is climbed by a staircase. On top of it, there is a house that the monks used for worship, so that they would be far from the distractions of people. They would light lamps in it to help them stay awake for worship and to illuminate the path for passersby. That is why it was called “as-sawma’a al-manara” (the lighthouse sawma’a). Imru’ al-Qays said:
تُضِيءُ الظَّلامَ بِالعَشِيِّ كَأنَّها مَنارَةُ مَمْسى راهِبٍ مُتَبَتِّلِ
“In the darkness of the evening, it illuminates like a lighthouse, A monk’s lamp shining bright.”
والبِيَعُ جَمْعُ: بِيعَةٍ – بِكَسْرِ الباءِ وسُكُونِ التَّحْتِيَّةِ – مَكانُ عِبادَةِ النَّصارى ولا يُعْرَفُ أصْلُ اشْتِقاقِها. ولَعَلَّها مُعَرَّبَةٌ عَنْ لُغَةٍ أُخْرى. والصَّلَواتُ جَمْعُ: صَلاةٍ وهي هُنا مُرادٌ بِها كَنائِسُ اليَهُودِ مُعَرَّبَةٌ عَنْ كَلِمَةِ (صَلُوثا) بِالمُثَلَّثَةِ في آخِرِهِ بَعْدَها ألِفٌ. فَلَمّا عُرِّبَتْ جَعَلُوا مَكانَ المُثَلَّثَةِ مُثَنّاةً فَوْقِيَّةً وجَمَعُوها كَذَلِكَ. وعَنْ مُجاهِدٍ. والجَحْدَرِيِّ، وأبِي العالِيَةِ، وأبِي رَجاءٍ أنَّهم قَرَءُوها هُنا (وصَلَواثٍ) بِمُثَلَّثَةٍ في آخِرِهِ. وقالَ ابْنُ عَطِيَّةُ: قَرَأ عِكْرِمَةُ. ومُجاهِدٌ (صِلْوِيثا) بِكَسْرِ الصّادِ وسُكُونِ اللّامِ وكَسْرِ الواوِ وقَصْرِ الألْفِ بَعْدَ الثّاءِ أيِ المُثَلَّثَةِ كَما قالَ القُرْطُبِيُّ وهَذِهَ المادَّةُ قَدْ فاتَتْ أهْلَ اللُّغَةِ وهي غَفْلَةٌ عَجِيبَةٌ. والمَساجِدُ: اسْمٌ لِمَحَلِّ السُّجُودِ مِن كُلِّ مَوْضِعِ عِبادَةٍ لَيْسَ مِنَ الأنْواعِ الثَّلاثَةِ المَذْكُورَةِ قَبْلَهُ وقْتَ نُزُولِ هَذِهِ الآيَةِ فَتَكُونُ الآيَةُ نَزَلَتْ في ابْتِداءِ هِجْرَةِ المُسْلِمِينَ إلى المَدِينَةِ حِينَ بَنَوْا مَسْجِدَ قُباءٍ ومَسْجِدَ المَدِينَةِ. وجُمْلَةُ (﴿يُذْكَرُ فِيها اسْمُ اللَّهِ كَثِيرًا﴾) صِفَةٌ والغالِبُ في الصِّفَةِ الوارِدَةِ بَعْدَ جُمَلٍ مُتَعاطِفَةٍ فِيها أنْ تَرْجِعَ إلى ما في تِلْكَ الجُمَلِ مِنَ المَوْصُوفِ بِالصِّفَةِ. فَلِذَلِكَ قِيلَ بِرُجُوعِ صِفَةِ (﴿يُذْكَرُ فِيها اسْمُ اللَّهِ﴾) إلى صَوامِعَ، وبِيَعٍ، وصَلَواتٍ، ومَساجِدَ لِلْأرْبَعَةِ المَذْكُوراتِ قَبْلَها وهي مَعادُ ضَمِيرِ (فِيها) .
“Al-bay’ (البِيَعُ)” is a plural form of “bay’ah” (بِيعَةٍ) which means the place of worship of Christians, and its origin is not known. Perhaps it is derived from another language.
“Al-salawat (الصَّلَواتُ)” is the plural form of “salah” (صَلاةٍ) which in this context refers to synagogues of the Jews. It is derived from the word “salutha” (صَلُوثا) which has a triangle at the end after the Aleph. When it was arabized, the triangle was replaced by a superscript Nun.
According to Mujahid, Al-Jahdari, Abu Al-Aliyah, and Abu Raja’a, it was read as “wasalawathin (وصَلَواثٍ)” with a triangle at the end. Ibn Atiya said that Ikrimah read it as “wasalweetha (وصِلْوِيثا)” with a Kasrah under the Seen, a Sukun under the Lam, a Kasrah under the Waw, and a shortened Aleph after the Tha’, which means the triangle. This was also mentioned by Al-Qurtubi, and this matter was overlooked by the linguists, which is a strange negligence.
“Al-masajid (المَساجِدُ)” is the name of the place of prostration in any place of worship that is not one of the three types mentioned before the revelation of this verse. This verse was revealed at the beginning of the Hijrah of the Muslims to Al-Madinah, when they built the Quba Mosque and the Al-Madinah Mosque.
The phrase “(يُذْكَرُ فِيها اسْمُ اللَّهِ كَثِيرًا)” is a description, and it is common in a connecting phrase that refers to what is described. Therefore, it is said that the description of “(يُذْكَرُ فِيها اسْمُ اللَّهِ)” refers back to “al-sawami’a, al-bi’a, al-salawat, and al-masajid” of the four.
وفائِدَةُ هَذا الوَصْفِ الإيماءُ إلى أنَّ سَبَبَ هَدْمِها أنَّها يُذْكَرُ فِيها اسْمُ اللَّهِ كَثِيرًا، أيْ ولا تُذْكَرُ أسْماءُ أصْنامِ أهْلِ الشِّرْكِ فَإنَّهم لَمّا أخْرَجُوا المُسْلِمِينَ بِلا سَبَبٍ إلّا أنَّهم يَذْكُرُونَ اسْمَ اللَّهِ فَيَقُولُونَ رَبُّنا اللَّهُ. لِمَحْوِ ذِكْرِ اسْمِ اللَّهِ مِن بَلَدِهِمْ لا جَرَمَ أنَّهم يَهْدِمُونَ المَواضِعَ المَجْعُولَةَ لِذِكْرِ اسْمِ اللَّهِ كَثِيرًا. أيْ دُونَ ذِكْرِ الأصْنامِ. فالكَثْرَةُ مُسْتَعْمَلَةٌ في الدَّوامِ لِاسْتِغْراقِ الأزْمِنَةِ، وفي هَذا إيماءٌ إلى أنَّ في هَذِهِ المَواضِعِ فائِدَةً دِينِيَّةً وهي ذِكْرُ اسْمِ اللَّهِ. قالَ ابْنُ خُوَيْزِ مَندادَ مِن أئِمَّةِ المالِكِيَّةِ مِن أهْلِ أواخِرِ القَرْنِ الرّابِعِ تَضَمَّنَتْ هَذِهِ الآيَةُ المَنعَ مِن هَدْمِ كَنائِسِ أهْلِ الذِّمَّةِ وبِيَعِهِمْ وبُيُوتِ نارِهِمْ اهـ.
The benefit of this description is that it indicates that the reason for its destruction is that the name of Allah is mentioned frequently in it, and the names of the idols of the people of shirk are not mentioned. When they expelled the Muslims without any reason except for mentioning the name of Allah, they undoubtedly destroyed the places that were dedicated to mentioning the name of Allah frequently, without mentioning the idols. The frequent mention of Allah is used in order to occupy time, and this indicates that there is a religious benefit in these places, which is the remembrance of Allah.
Ibn Khawīz Mandād, one of the scholars of the Mālikī school of thought from the end of the fourth century, stated that this verse contains the prohibition of demolishing the churches of the people of the dhimmah (non-Muslim citizens of an Islamic state), and selling their houses and places of worship.
قُلْتُ: أمّا بُيُوتُ النّارِ فَلا تَتَضَمَّنُ هَذِهِ الآيَةُ مَنعَ هَدْمِها فَإنَّها لا يُذْكَرُ فِيها اسْمُ اللَّهِ وإنَّما مَنعُ هَدْمِها عَقْدُ الذِّمَّةِ الَّذِي يَنْعَقِدُ بَيْنَ أهْلِها وبَيْنَ المُسْلِمِينَ. وقِيلَ الصِّفَةُ راجِعَةٌ إلى مَساجِدَ خاصَّةٍ. وتَقْدِيمُ الصَّوامِعِ في الذِّكْرِ عَلى ما بَعْدَهُ لِأنَّ صَوامِعَ الرُّهْبانِ كانَتْ أكْثَرَ في بِلادِ العَرَبِ مِن غَيْرِها، وكانَتْ أشْهَرَ عِنْدَهم، لِأنَّهم كانُوا يَهْتَدُونَ بِأضْوائِها في أسْفارِهِمْ ويَأْوُونَ إلَيْها. وتَعْقِيبُها بِذِكْرِ البِيَعِ لِلْمُناسَبَةِ إذْ هي مَعابِدُ النَّصارى مِثْلُ الصَّوامِعِ. وأمّا ذِكْرُ الصَّلَواتِ بَعْدَهُما فَلِأنَّهُ قَدْ تَهَيَّأ المَقامُ لِذِكْرِها، وتَأْخِيرُ المَساجِدِ لِأنَّها أعَمُّ، وشَأْنُ العُمُومِ أنْ يُعَقَّبَ بِهِ الخُصُوصُ إكْمالًا لِلْفائِدَةِ. وقَوْلُهُ ﴿ولَيَنْصُرَنَّ اللَّهُ مَن يَنْصُرُهُ﴾ عَطْفٌ عَلى جُمْلَةِ (﴿ولَوْلا دِفاعُ اللَّهِ النّاسَ﴾)، أيْ أمَرَ اللَّهُ المُسْلِمِينَ بِالدِّفاعِ عَنْ دِينِهِمْ. وضَمِنَ لَهُمُ النَّصْرَ في ذَلِكَ الدِّفاعِ لِأنَّهم بِدِفاعِهِمْ يَنْصُرُونَ دِينَ اللَّهِ، فَكَأنَّهم نَصَرُوا اللَّهَ.
I said: As for the homes of fire, this verse does not include a prohibition of their demolition, for the name of Allah is not mentioned in it. Rather, the prohibition of their demolition is due to the treaty of protection that is made between their inhabitants and the Muslims. It is also said that the attribute mentioned here refers to specific mosques. The mention of minarets comes after this because the monasteries of the monks were more abundant in the lands of the Arabs than elsewhere, and they were more famous among them, as they used to guide themselves by their lights in their travels and seek refuge in them. Their mention is followed by mentioning the churches for the sake of relevance, since they are the temples of the Christians, like the mosques. As for the mention of the prayers after them, it is because the setting is suitable for their mention, and delaying the mention of the mosques because they are more general, and the affairs of the general can be followed by the specific for the sake of completeness of benefit. His saying “ولَيَنْصُرَنَّ اللَّهُ مَن يَنْصُرُهُ And Allah will surely support those who support Him” is a continuation of the phrase ” ولَوْلا دِفاعُ اللَّهِ النّاسَ And if it were not for Allah’s repelling some people by others” which means that Allah has commanded Muslims to defend their religion. He guarantees them victory in that defense because by defending their religion, they are supporting the religion of Allah, so it is as if they have helped Allah.
ولِذَلِكَ أكَّدَ الجُمْلَةَ بِلامِ القَسَمِ ونُونِ التَّوْكِيدِ. وهَذِهِ الجُمْلَةُ تَذْيِيلٌ لِما فِيها مِنَ العُمُومِ الشّامِلِ لِلْمُسْلِمِينَ الَّذِينَ أخْرَجَهُمُ المُشْرِكُونَ. وجُمْلَةُ ﴿إنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ﴾ [الحج: ٧٤] تَعْلِيلٌ لِجُمْلَةِ ﴿ولَيَنْصُرَنَّ اللَّهُ مَن يَنْصُرُهُ﴾، أيْ كانَ نَصْرُهم مَضْمُونًا لِأنَّ ناصِرَهم قَدِيرٌ عَلى ذَلِكَ بِالقُوَّةِ والعِزَّةِ. والقُوَّةُ مُسْتَعْمَلَةٌ في القُدْرَةِ. والعِزَّةُ هُنا حَقِيقَةٌ لِأنَّ العِزَّةَ هي المَنَعَةُ، أيْ عَدَمُ تَسَلُّطِ غَيْرِ صاحِبِها عَلى صاحِبِها. بَدَلٌ مِنَ ﴿الَّذِينَ أُخْرِجُوا مِن دِيارِهِمْ بِغَيْرِ حَقٍّ﴾ وما بَيْنَهُما اعْتِراضٌ. فالمُرادُ مِنَ ﴿الَّذِينَ إنْ مَكَّنّاهم في الأرْضِ﴾ [الحج: ٤١] المُهاجِرُونَ فَهو ثَناءٌ عَلى المُهاجِرِينَ وشَهادَةٌ لَهم بِكَمالِ دِينِهِمْ. وعَنْ عُثْمانَ: هَذا واللَّهِ ثَناءٌ قَبْلَ بَلاءٍ. أيْ قَبْلَ اخْتِبارٍ. أيْ فَهو مِنَ الإخْبارِ بِالغَيْبِ الَّذِي عَلِمَهُ اللَّهُ مِن حالِهِمْ. ومَعْنى ﴿إنْ مَكَّنّاهم في الأرْضِ﴾ [الحج: ٤١] أيْ بِالنَّصْرِ الَّذِي وعَدْناهم في قَوْلِهِ ﴿وإنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ﴾ [الحج: ٣٩] .
Therefore, the sentence was confirmed by the lam of emphasis and the noon of emphasis. This sentence is a qualification for the general statement about the Muslims who were expelled by the polytheists. The sentence “إنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ Indeed, Allah is Powerful and Mighty” [Quran 22:74] justifies the sentence “ولَيَنْصُرَنَّ اللَّهُ مَن يَنْصُرُهُ And Allah will surely support those who support Him” [Quran 22:40], meaning their victory is guaranteed because their helper is capable of doing so with power and might. Power here is used in the sense of ability, while might is a reality because might is the prevention of others from having control over the one who possesses it. Instead of ” الَّذِينَ أُخْرِجُوا مِن دِيارِهِمْ بِغَيْرِ حَقٍّ those who were expelled from their homes unjustly” and what is between them, there is an objection. The meaning of “الَّذِينَ إنْ مَكَّنّاهم في الأرْضِ those who, if We give them power in the land” [Quran 22:41] refers to the immigrants, and it is a praise and testimony to their perfection of faith. And about Uthman, he said: “Indeed, this is praise from Allah before the affliction”, meaning before the test, and it is a reporting of the unseen that Allah knew about their situation. The meaning of “الَّذِينَ إنْ مَكَّنّاهم في الأرْضِ those who, if We give them power in the land” [Quran 22:41] is by the victory that we promised them in His saying ” وإنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ. And indeed, Allah is Able to give them victory” [Quran 22:39].
﴿الَّذِينَ إنْ مَكَّنّاهم في الأرْضِ أقامُوا الصَّلاةَ وآتَوُا الزَّكاةَ وأمَرُوا بِالمَعْرُوفِ ونَهَوْا عَنِ المُنْكَرِ﴾ ويَجُوزُ أنْ يَكُونَ بَدَلًا مِن (مَن) المَوْصُولَةِ في قَوْلِهِ (﴿مَن يَنْصُرُهُ﴾ [الحج: ٤٠]) فَيَكُونُ المُرادُ: كُلَّ مَن نَصْرَ الدِّينَ مِن أجْيالِ المُسْلِمِينَ. أيْ مَكَّنّاهم بِالنَّصْرِ المَوْعُودِ بِهِ إنْ نَصَرُوا دِينَ اللَّهِ. وعَلى الِاحْتِمالَيْنِ فالكَلامُ مَسُوقٌ لِلتَّنْبِيهِ عَلى الشُّكْرِ عَلى نِعْمَةِ النَّصْرِ بِأنْ يَأْتُوا بِما أمَرَ اللَّهُ بِهِ مِن أُصُولِ الإسْلامِ فَإنَّ بِذَلِكَ دَوامَ نَصْرِهِمْ، وانْتِظامَ عَقْدِ جَماعَتِهِمْ، والسَّلامَةَ مِنِ اخْتِلالِ أمْرِهِمْ، فَإنْ حادُوا عَنْ ذَلِكَ فَقَدْ فَرَّطُوا في ضَمانِ نَصْرِهِمْ وأمْرُهم إلى اللَّهِ. فَأمّا إقامَةُ الصَّلاةِ فَلِدَلالَتِها عَلى القِيامِ بِالدِّينِ وتَجْدِيدٍ لِمَفْعُولِهِ في النُّفُوسِ، وأمّا إيتاءُ الزَّكاةِ فَهو لِيَكُونَ أفْرادُ الأُمَّةِ مُتَقارِبِينَ في نِظامِ مَعاشِهِمْ، وأمّا الأمْرُ بِالمَعْرُوفِ والنَّهْيُ عَنِ المُنْكَرِ فَلِتَنْفِيذِ قَوانِينِ الإسْلامِ بَيْنَ سائِرِ الأُمَّةِ مِن تِلْقاءِ أنْفُسِهِمْ.
“Those who, if We give them power in the land, establish regular prayer, give Zakat (charity), enjoin what is right, and forbid what is wrong: with the result that to Allah belongs the final decision of all matters.”
It is also possible that the word “man” (who) in the phrase “مَن يَنْصُرُهُ” (whoever supports Him) in Surah Al-Hajj, verse 40 can be replaced with a pronoun, and the intended meaning is: whoever supports the religion of Islam from among the generations of Muslims, i.e. those whom Allah has promised victory if they support His religion. In both cases, the purpose of the statement is to remind Muslims of the importance of gratitude for the blessings of victory and to encourage them to continue to follow the principles of Islam, as this is the key to maintaining Allah’s support and keeping their community intact and safe from corruption. Establishing prayer is a symbol of commitment to the religion and a renewal of its effects on the souls, giving charity helps to establish a fair and just society while enjoining good and forbidding evil is a means of implementing Islamic laws among the people.
والتَّمْكِينُ: التَّوْثِيقُ. وأصْلُهُ إقْرارُ الشَّيْءِ في مَكانٍ وهو مُسْتَعْمَلٌ هُنا في التَّسْلِيطِ والتَّمْلِيكِ، والأرْضُ لِلْجِنْسِ، أيْ تَسْلِيطُهم عَلى شَيْءٍ مِنَ الأرْضِ فَيَكُونُ ذَلِكَ شَأْنَهم فِيما هو مِلْكُهم وما بُسِطَتْ فِيهِ أيْدِيهم. وقَدْ تَقَدَّمَ قَوْلُهُ تَعالى ﴿ولَقَدْ مَكَّنّاكم في الأرْضِ وجَعَلْنا لَكم فِيها مَعايِشَ﴾ [الأعراف: ١٠] في سُورَةِ الأعْرافِ، وقَوْلُهُ ﴿وكَذَلِكَ مَكَّنّا لِيُوسُفَ في الأرْضِ﴾ [يوسف: ٢١] في سُورَةِ يُوسُفَ: والمُرادُ بِالمَعْرُوفِ ما هو مُقَرَّرٌ مِن شُئُونِ الدِّينِ: وإمّا بِكَوْنِهِ مَعْرُوفًا لِلْأُمَّةِ كُلِّها: وهو ما يُعْلَمُ مِنَ الدِّينِ بِالضَّرُورَةِ فَيَسْتَوِي في العِلْمِ بِكَوْنِهِ مِنَ الدِّينِ سائِرُ الأُمَّةِ. وإمّا بِكَوْنِهِ مَعْرُوفًا لِطائِفَةٍ مِنهم وهو دَقائِقُ الأحْكامِ فَيَأْمُرُ بِهِ الَّذِينَ مِن شَأْنِهِمْ أنْ يَعْلَمُوهُ وهُمُ العُلَماءُ عَلى تَفاوُتِ مَراتِبِ العِلْمِ ومَراتِبِ عُلَمائِهِ.
“Al-tamkeen” means “establishment” or “confirmation”. Its origin is the acknowledgement of something in a place, and it is used here in the sense of imposition and ownership. “Al-ardh” refers to the land belonging to a certain group, which means their imposition on a piece of land makes it their property and they have the right to do whatever they wish with it.
The verse “ولَقَدْ مَكَّنّاكم في الأرْضِ وجَعَلْنا لَكم فِيها مَعايِشَ We have established you on the earth and made for you therein livelihoods” (Quran 7:10) from Surah Al-A’raf, and the verse “وكَذَلِكَ مَكَّنّا لِيُوسُفَ في الأرْضِ And thus We established Joseph in the land” (Quran 12:21) from Surah Yusuf, use “al-tamkeen” to refer to the establishment of a person on the land.
“بِالمَعْرُوفِ” refers to what is established in religious affairs, and it may be known to the entire community or to a specific group of people. The scholars, who have varying degrees of knowledge, are responsible for teaching and implementing these established religious practices.
والمُنْكَرُ: ما شَأْنَهُ أنْ يُنْكَرَ في الدِّينِ، أيْ أنْ لا يُرْضى بِأنَّهُ مِنَ الدِّينِ. وذَلِكَ كُلُّ عَمَلٍ يَدْخُلُ في أُمُورِ الأُمَّةِ والشَّرِيعَةِ وهو مُخالِفٌ لَها فَعُلِمَ أنَّ المَقْصُودَ بِالمُنْكَرِ الأعْمالُ الَّتِي يُرادُ إدْخالُها في شَرِيعَةِ المُسْلِمِينَ وهي مُخالِفَةٌ لَها، فَلا يَدْخُلُ في ذَلِكَ ما يَفْعَلُهُ النّاسُ في شُئُونِ عاداتِهِمْ مِمّا هو في مِنطَقَةِ المُباحِ، ولا ما يَفْعَلُونَ في شُئُونِ دِينِهِمْ مِمّا هو مِن نَوْعِ الدِّياناتِ كالأعْمالِ المُنْدَرِجَةِ تَحْتَ كُلِّيّاتٍ دِينِيَّةٍ، والأعْمالِ المَشْرُوعَةِ بِطَرِيقِ القِياسِ وقَواعِدِ الشَّرِيعَةِ مِن مَجالاتِ الِاجْتِهادِ والتَّفَقُّهِ في الدِّينِ. والنَّهْيُ عَنِ المُنْكَرِ آيِلٌ إلى الأمْرِ بِالمَعْرُوفِ وكَذَلِكَ الأمْرُ بِالمَعْرُوفِ آيِلٌ إلى النَّهْيِ عَنِ المُنْكَرِ وإنَّما جَمَعَتِ الآيَةُ بَيْنَها بِاعْتِبارِ أوَّلِ ما تَتَوَجَّهُ إلَيْهِ نُفُوسُ النّاسِ عَنْ مُشاهَدَةِ الأعْمالِ، ولِتَكُونَ مَعْرُوفَةً دَلِيلًا عَلى إنْكارِ المُنْكَرِ وبِالعَكْسِ إذْ بِضِدِّها تَتَمايَزُ الأشْياءُ، ولَمْ يَزَلْ مِن طُرُقِ النَّظَرِ والحِجاجِ الِاسْتِدْلالُ بِالنَّقائِضِ والعُكُوسِ.
“والمُنْكَرُ” refers to anything that is considered unacceptable or disapproved of in religion, meaning that it is not considered part of the religion. This includes any actions that go against the laws and principles of the Muslim community and Islamic law. It is important to note that this does not include actions that fall under the category of permissible customs, nor does it include actions related to other religions, such as practices that fall under different religious traditions or practices that are deemed acceptable through interpretation and reasoning within the Islamic faith.
The prohibition of “والمُنْكَرُ” is closely linked to the promotion of good deeds and behaviour, and vice versa. The Quran combines these concepts to emphasize the importance of avoiding harmful or negative actions and promoting positive and virtuous behaviour. This is why the Quranic verse that mentions “walmunkar” is often interpreted as a call to prevent harmful actions and promote virtuous ones.
The use of contrasting or opposite concepts to argue a point is a common rhetorical strategy in Islamic discourse and reasoning. This is why some Islamic scholars and thinkers use the idea of “والمُنْكَرُ” and its opposite, “المَعْرُوفِ” (what is good or commendable), to argue for certain ethical or moral positions or to criticize certain actions or behaviours.
﴿ولِلَّهِ عاقِبَةُ الأُمُورِ﴾ عَطْفٌ عَلى جُمْلَةِ ﴿ولَيَنْصُرَنَّ اللَّهُ مَن يَنْصُرُهُ﴾ [الحج: ٤٠]، أوْ عَلى جُمْلَةِ ﴿إنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ﴾ [الحج: ٧٤]، والمَآلُ واحِدٌ، وهو تَحْقِيقُ وُقُوعِ النَّصْرِ، لِأنَّ الَّذِي وعَدَ بِهِ لا يَمْنَعُهُ مِن تَحْقِيقِ وعْدِهِ مانِعٌ، وفِيهِ تَأْنِيسٌ لِلْمُهاجِرِينَ لِئَلّا يَسْتَبْطِئُوا النَّصْرَ. والعاقِبَةُ: آخِرُ الشَّيْءِ وما يَعْقُبُ الحاضِرَ. وتَأْنِيثُها لِمُلاحَظَةِ مَعْنى الحالَةِ وصارَتْ بِكَثْرَةِ الِاسْتِعْمالِ اسْمًا. وفي حَدِيثِ هِرَقْلَ ثُمَّ تَكُونُ لَهُمُ العاقِبَةُ. وتَقْدِيمُ المَجْرُورِ هُنا لِلِاهْتِمامِ والتَّنْبِيهِ عَلى أنَّ ما هو لِلَّهِ فَهو يُصَرِّفُهُ كَيْفَ يَشاءُ.
The phrase “ولِلَّهِ عاقِبَةُ الأُمُورِ” translates to “And to Allah belongs the outcome of all matters.” It is connected to the preceding phrase “And Allah will surely support those who support Him” (Quran 22:40) or the phrase “Indeed, Allah is Powerful and Exalted in Might” (Quran 22:74). The singular “عاقِبَةُ” is used to emphasize the meaning of the phrase as the final and ultimate outcome of all matters. This phrase serves as a reminder to believers to have trust in Allah and not to lose hope in His support, as Allah is the one who ultimately controls the outcome of all things.