The Family of Imran, The House of Imran — Verse 160

Among the Qualities of Our Prophet Muhammad are Mercy and Kindness Allah addresses His Messenger and reminds him and the believers of the favor that He has made his heart and words soft for his Ummah, those who follow his command and refrain from what he prohibits. فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ (And by the mercy of Allah, you dealt with them gently) 3:159. meaning, who would have made you this kind, if it was not Allah's mercy for you and them. Qatadah said that, فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ (And by the mercy of Allah, you dealt with them gently) means, "With Allah's mercy you became this kind." Al-Hasan Al-Basri said that this, indeed, is the description of the behavior that Allah sent Muhammad with. This Ayah is similar to Allah's statement, لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ (Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you (to be rightly guided, to repent to Allah); for the believers (he is) full of pity, kind, and merciful) 9:128. Allah said next, وَلَوْ كُنْتَ فَظّاً غَلِيظَ الْقَلْبِ لاَنْفَضُّواْ مِنْ حَوْلِكَ (And had you been severe and harsh-hearted, they would have broken away from about you;) The severe person is he who utters harsh words, and, غَلِيظَ الْقَلْبِ (harsh-hearted) is the person whose heart is hard. Had this been the Prophet's behavior, "They would have scattered from around you. However, Allah gathered them and made you kind and soft with them, so that their hearts congregate around you." `Abdullah bin `Amr said that he read the description of the Messenger of Allah ﷺ in previous Books, "He is not severe, harsh, obscene in the marketplace or dealing evil for evil. Rather, he forgives and pardons." The Order for Consultation and to Abide by it Allah said, فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى الاٌّمْرِ (So pardon them, and ask (Allah's) forgiveness for them; and consult them in the affairs.) The Messenger of Allah ﷺ used to ask his Companions for advice about various matters, to comfort their hearts, and so they actively implement the decision they reach. For instance, before the battle of Badr, the Prophet asked his Companions for if Muslims should intercept the caravan (led by Abu Sufyan). They said, "O Messenger of Allah! If you wish to cross the sea, we would follow you in it, and if you march forth to Barkul-Ghimad we would march with you. We would never say what the Children of Israel said to Musa, `So go, you and your Lord, and fight you two, we are sitting right here.' Rather, we say march forth and we shall march forth with you; and before you, and to your right and left shall we fight." The Prophet also asked them for their opinion about where they should set up camp at Badr. Al-Mundhir bin `Amr suggested to camp close to the enemy, for he wished to acquire martyrdom. Concerning the battle of Uhud, the Messenger ﷺ asked the Companions if they should fortify themselves in Al-Madinah or go out to meet the enemy, and the majority of them requested that they go out to meet the enemy, and he did. He also took their advice on the day of Khandaq (the Trench) about conducting a peace treaty with some of the tribes of Al-Ahzab (the Confederates), in return for giving them one-third of the fruits of Al-Madinah. However, Sa`d bin `Ubadah and Sa`d bin Mu`adh rejected this offer and the Prophet went ahead with their advice. The Prophet also asked them if they should attack the idolators on the Day of Hudaybiyyah, and Abu Bakr disagreed, saying, "We did not come here to fight anyone. Rather, we came to perform `Umrah." The Prophet agreed. On the day of Ifk, (i.e. the false accusation), the Messenger of Allah ﷺ said to them, "O Muslims! Give me your advice about some men who falsely accused my wife (`A'ishah). By Allah! I never knew of any evil to come from my wife. And they accused whom They accused he from whom I only knew righteous conduct, by Allah!" The Prophet asked `Ali and Usamah about divorcing `A'ishah. In summary, the Prophet used to take his Companions' advice for battles and other important events. Ibn Majah recorded that Abu Hurayrah said that the Prophet said; «الْمُسْتَشَارُ مُؤْتَمَن» (The one whom advice is sought from is to be entrusted) tThis was recorded by Abu Dawud, At-Tirmidhi, and An-Nasa'i who graded it Hasan. Trust in Allah After Taking the Decision Allah's statement, فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ (Then when you have taken a decision, put your trust in Allah,) means, if you conduct the required consultation and you then make a decision, trust in Allah over your decision, إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ (certainly, Allah loves those who put their trust (in Him)). Allah's statement, إِن يَنصُرْكُمُ اللَّهُ فَلاَ غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِى يَنصُرُكُم مِّنْ بَعْدِهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you And in Allah (Alone) let believers put their trust), is similar to His statement that we mentioned earlier, وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللَّهِ الْعَزِيزِ الْحَكِيمِ (And there is no victory except from Allah the Almighty, the All-Wise) 3:126. Allah next commands the believers to trust in Him, وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (And in Allah (Alone) let believers put their trust). Treachery with the Spoils of War was not a Trait of the Prophet Allah said, وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ (It is not for any Prophet to illegally take a part of the booty,) Ibn `Abbas, Mujahid and Al-Hasan said that the Ayah means, "It is not for a Prophet to breach the trust." Ibn Jarir recorded that, Ibn `Abbas said that, this Ayah, وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ (It is not for any Prophet to illegally take a part of the booty,) was revealed in connection with a red robe that was missing from the spoils of war of Badr. Some people said that the Messenger of Allah ﷺ might have taken it. When this rumor circulated, Allah sent down, وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ (It is not for any Prophet to illegally take a part of the booty, and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took.) This was also recorded by Abu Dawud and At-Tirmidhi, who said "Hasan Gharib". This Ayah exonerates the Messenger of Allah ﷺ of all types of deceit and treachery, be it returning what was entrusted with him, dividing the spoils of war, etc. Allah then said, وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ (and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.) This Ayah contains a stern warning and threat against Ghulul stealing from the booty, and there are also Hadiths, that prohibit such practice. Imam Ahmad recorded that Abu Malik Al-Ashja`i said that the Prophet said, «أَعْظَمُ الْغُلُولِ عِنْدَ اللهِ ذِرَاعٌ مِنَ الْأَرْضِ، تَجِدُون الرَّجُلَيْنِ جَارَيْنِ فِي الْأَرْضِ أو فِي الدَّارِ فَيَقْطَعُ أَحَدُهُمَا مِنْ حَظِّ صَاحِبِه ذِرَاعًا، فَإِذَا اقْتَطَعَهُ، طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ إِلى يَوْمِ الْقِيَامَة» (The worst Ghulul (i.e. stealing) with Allah is a yard of land, that is, when you find two neighbors in a land or home and one of them illegally acquires a yard of his neighbor's land. When he does, he will be tied with it from the seven earths until the Day of Resurrection.) Imam Ahmad recorded that Abu Humayd As-Sa`idi said, "The Prophet appointed a man from the tribe of Al-Azd, called Ibn Al-Lutbiyyah, to collect the Zakah. When he returned he said, `This (portion) is for you and this has been given to me as a gift.' The Prophet stood on the Minbar and said, «مَا بَالُ الْعَامِلِ نَبْعَثُهُ فَيَجِي فَيَقُولُ: هَذَا لَكُمْ، وَهَذَا أُهْدِيَ لِي، أَفَلَا جَلَسَ فِي بَيْتِ أَبِيهِ وَأُمِّهِ فَيَنْظُرُ أَيُهْدَى إِلَيْهِ أَمْ لَا؟ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يَأْتِي أَحَدٌ مِنْكُمْ مِنْهَا بِشَيْءٍ إِلَّا جَاءَ بِهِ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ، إِنْ كَانَ بَعِيرًا لَهُ رُغَاءٌ، أَوْ بَقَرَةٌ لَهَا خُوَارٌ، أَوْ شَاةٌ تَيْعَر» ثم رفع يديه حتى رأينا عفرة إبطيه، ثم قال: «اللَّهُمَّ هَلْ بَلَّغْت» ثلاثًا.(What is the matter with a man whom we appoint to collect Zakah, when he returns he said, `This is for you and this has been given to me as a gift.' Why hadn't he stayed in his father's or mother's house to see whether he would be given presents or not By Him in Whose Hand my life is, whoever takes anything from the resources of the Zakah (unlawfully), he will carry it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, `O Allah! Haven't I conveyed Your Message.')" Hisham bin `Urwah added that Abu Humayd said, "I have seen him with my eyes and heard him with my ears, and ask Zayd bin Thabit." This is recorded in the Two Sahihs . In the book of Ahkam of his Sunan, Abu `Isa At-Tirmidhi recorded that Mu`adh bin Jabal said, "The Messenger of Allah ﷺ sent me to Yemen, but when I started on the journey, he sent for me to come back and said, «أَتَدْرِي لِمَ بَعَثْتُ إِلَيْكَ؟ لَا تُصِيبَنَّ شَيْئًا بِغَيْرِ إِذْنِي، فَإِنَّهُ غُلُول» (Do you know why I summoned you back Do not take anything without my permission, for if you do, it will be Ghulul.) وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ (and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took). «لِهذَا دَعَوْتُكَ فَامْضِ لِعَمَلِك» (This is why I summoned you, so now go and fulfill your mission.)" At-Tirmidhi said, "This Hadith is Hasan Gharib." In addition, Imam Ahmad recorded that Abu Hurayrah said, "The Prophet got up among us and mentioned Ghulul and emphasized its magnitude. He then said, «لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ بَعِيرٌ لَهُ رُغَاءٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ فَرَسٌ لَهَا حَمْحَمَةٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِي يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ رِقَاعٌ تَخْفِقُ فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِي يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ صَامِتٌ، فَيقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُك» (I will not like to see anyone among you on the Day of Resurrection, carrying a grunting camel over his neck. Such a man will say, 'O Allah's Messenger! Intercede on my behalf,' and I will say, 'I can't intercede for you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying a neighing horse over his neck. Such a man will be saying, `O Allah's Messenger! Intercede on my behalf,' and I will reply, 'I can't intercede for you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger! Intercede (with Allah) for me, ' and I will say, 'I can't help you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying gold and silver on his neck. This person will say, 'O Allah's Messenger! Intercede (with Allah) for me.' And I will say, 'I can't help you with Allah, for I have conveyed (Allah's Message) to you.')" This Hadith was recorded in the Two Sahihs . Imam Ahmad recorded that `Umar bin Al-Khattab said, "During the day (battle) of Khaybar, several Companions of the Messenger of Allah ﷺ came to him and said, `So-and-so died as a martyr, so-and-so died as a martyr.' When they mentioned a certain man that died as a martyr, the Messenger of Allah ﷺ said, «كَلَّا إِنِّي رَأَيْتُهُ فِي النَّارِ فِي بُرْدَةٍ غَلَّهَا أَوْ عَبَاءَةٍ » (No. I have seen him in the Fire because of a robe that he stole (from the booty).) The Messenger of Allah ﷺ then said, «يَا ابْنَ الْخَطَّابِ، اذْهَبْ فَنَادِ فِي النَّاسِ: إِنَّهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا الْمُؤْمِنُون» (O Ibn Al-Khattab! Go and announce to the people that only the faithful shall enter Paradise.) So I went out and proclaimed that none except the faithful shall enter Paradise." This was recorded by Muslim and At-Tirmidhi, who said "Hasan Sahih". The Honest and Dishonest are Not Similar Allah said, أَفَمَنِ اتَّبَعَ رِضْوَنَ اللَّهِ كَمَن بَآءَ بِسَخْطٍ مِّنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ (Is then one who follows (seeks) the pleasure of Allah like the one who draws on himself the wrath of Allah His abode is Hell, and worse indeed is that destination!) 3:162, This refers to those seeking what pleases Allah by obeying His legislation, thus earning His pleasure and tremendous rewards, while being saved from His severe torment. This type of person is not similar to one who earns Allah's anger, has no means of escaping it and who will reside in Jahannam on the Day of Resurrection, and what an evil destination it is. There are many similar statements in the Qur'an, such as, أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى (Shall he then who knows that what has been revealed unto you (O Muhammad ) from your Lord is the truth be like him who is blind) 13:19, and, أَفَمَن وَعَدْنَـهُ وَعْداً حَسَناً فَهُوَ لاَقِيهِ كَمَن مَّتَّعْنَاهُ مَتَـعَ الْحَيَوةِ الدُّنْيَا (Is he whom We have promised an excellent promise (Paradise) which he will find true, like him whom We have made to enjoy the luxuries of the life of (this) world) 28:61. Allah then said, هُمْ دَرَجَـتٌ عِندَ اللَّهِ (They are in varying grades with Allah, ) 3:163 meaning, the people of righteousness and the people of evil are in grades, as Al-Hasan Al-Basri and Muhammad bin Ishaq said. Abu `Ubaydah and Al-Kisa'i said that this Ayah refers to degrees, meaning there are various degrees and dwellings in Paradise, as well as, various degrees and dwellings in the Fire. In another Ayah, Allah said, وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ (For all there will be degrees (or ranks) according to what they did) 6:132. Next, Allah said, وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ (and Allah is All-Seer of what they do), and He will compensate or punish them, and will never rid them of a good deed, or increase their evil deeds. Rather, each will be treated according to his deeds. The Magnificent Blessing in the Advent of Our Prophet Muhammad Allah the Most High said: لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ (Indeed Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves,) Meaning, from their own kind, so that it is possible for them to speak with him, ask him questions, associate with him, and benefit from him. Just as Allah said: وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا (And among His signs is that he created for them mates, that they may find rest in.) Meaning; of their own kind. And Allah said; قُلْ إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَىَّ أَنَّمَآ إِلَـهُكُمْ إِلَـهٌ وَاحِدٌ (Say: "I am only a man like you. It has been revealed to me that your God is One God") 18:110. وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ (And We never sent before you any of the Messengers but verily, they ate food and walked in the markets) 25:20. وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ مِّنْ أَهْلِ الْقُرَى (And We sent not before you any but men unto whom We revealed, from among the people of townships) 12:109, and, يَـمَعْشَرَ الْجِنِّ وَالإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنْكُمْ (O you assembly of Jinn and mankind! "Did not there come to you Messengers from among you...") 6:130. Allah's favor is perfected when His Messenger to the people is from their own kind, so that they are able to talk to him and inquire about the meanings of Allah's Word. This is why Allah said, يَتْلُواْ عَلَيْهِمْ ءَايَـتِهِ (reciting unto them His verses) 3:164, the Qur'an, وَيُزَكِّيهِمْ (and purifying them), commanding them to do righteous works and forbidding them from committing evil. This is how their hearts will be purified and cleansed of the sin and evil that used to fill them when they were disbelievers and ignorant. وَيُعَلِّمُهُمُ الْكِتَـبَ وَالْحِكْمَةَ (and instructing them (in) the Book and the Hikmah,) the Qur'an and the Sunnah, وَإِن كَانُواْ مِن قَبْلِ (while before that they had been), before sending this Prophet, Muhammad , لَفِى ضَلَـلٍ مُّبِينٍ (in manifest error. ) indulging in plain and unequivocal error and ignorance that are clear to everyone.

If God helps you if He gives you assistance against your enemy as on the Day of Badr then none can overcome you; but if He forsakes you if He refrains from assisting you as on the Day of Uhud then who is there who can help you after Him? that is after His forsaking you? In other words there is no one to help you. Therefore on God and on no one else let the believers rely.

If God helps you�to the end [of the verse: then none can overcome you; but if He forsakes you, then who is there who can help you after Himḍ Therefore on God let the believers rely].

If God helps you�to the end [of the verse: then none can overcome you; but if He forsakes you, then who is there who can help you after Himḍ Therefore on God let the believers rely].

If God helps you then none can overcome you; but if He forsakes you then who is there who can help you after Himḍ Therefore on God let the believers rely. He helps the believers by granting success to the bodily forms bi-l-tawfīqi lil-ashbāḥ and then by granting [spiritual] realization to the spirits thuma bi-l-taḥqīqi lil-arwāḥ. It is said that God helps you by supporting you in your outward cir- cumstances bi-taÌyīdi al-ẓawāhir and by guiding the innermost selves wa-tasdīdi al-sarāÌir. It is said that while [He will] help [you] against the enemy the worst enemy you have is the lower self within you. [His] help against [your] lower self comes when its claims of strength are routed by the guardians of His mercy and the armies of cravings junūd al-shahawāt scatter upon the attacks of the arriving hosts wufūd al-munāzilāt. The protective friend- ship walāya of God will remain purified from the confused clamoring of human qualities and the cravings and desires of the lower selves which are the remaining effects of [what] veils and hinders [people] from nearness. If He forsakes you: The forsaking is the abandonment of those who are disobedient. Those whom He helps He holds back from pursuing what is objectionable and those to whom He gives free rein and leaves to their own bad choices He forsakes. The state [of someone He forsakes] becomes unsettled in the torrents of cravings so he sometimes wanders to the east without shame fa-marratan yusharriqu ghayra muḥtashimin and sometimes to the west without respect wa-tāratan yugharribu ghayra mutaḥrimin. Surely when the Real lets someone go and does not take him by the hand leaving him to himself there is no protector for him. Therefore on God let believers rely in finding security through sincere supplication and laying the robe of pardon over the defects of sin. [This is done] by devoutly seeking refuge and by rejecting any strength or power [other than God]. It is said that when the matter was that of [His] help He said �then none can overcome you.� In the matter of being forsaken He did not say �then there is no helper for you� but rather said more indirectly�then who is there who can help you after Himḍ� Here there is a subtlety regarding the finer properties of the [divine] address.

If God helps you then none can overcome you; but if He forsakes you then who is there who can help you after Himḍ Therefore on God let the believers rely. He helps the believers by granting success to the bodily forms bi-l-tawfīqi lil-ashbāḥ and then by granting [spiritual] realization to the spirits thuma bi-l-taḥqīqi lil-arwāḥ. It is said that God helps you by supporting you in your outward cir- cumstances bi-taÌyīdi al-ẓawāhir and by guiding the innermost selves wa-tasdīdi al-sarāÌir. It is said that while [He will] help [you] against the enemy the worst enemy you have is the lower self within you. [His] help against [your] lower self comes when its claims of strength are routed by the guardians of His mercy and the armies of cravings junūd al-shahawāt scatter upon the attacks of the arriving hosts wufūd al-munāzilāt. The protective friend- ship walāya of God will remain purified from the confused clamoring of human qualities and the cravings and desires of the lower selves which are the remaining effects of [what] veils and hinders [people] from nearness. If He forsakes you: The forsaking is the abandonment of those who are disobedient. Those whom He helps He holds back from pursuing what is objectionable and those to whom He gives free rein and leaves to their own bad choices He forsakes. The state [of someone He forsakes] becomes unsettled in the torrents of cravings so he sometimes wanders to the east without shame fa-marratan yusharriqu ghayra muḥtashimin and sometimes to the west without respect wa-tāratan yugharribu ghayra mutaḥrimin. Surely when the Real lets someone go and does not take him by the hand leaving him to himself there is no protector for him. Therefore on God let believers rely in finding security through sincere supplication and laying the robe of pardon over the defects of sin. [This is done] by devoutly seeking refuge and by rejecting any strength or power [other than God]. It is said that when the matter was that of [His] help He said �then none can overcome you.� In the matter of being forsaken He did not say �then there is no helper for you� but rather said more indirectly�then who is there who can help you after Himḍ� Here there is a subtlety regarding the finer properties of the [divine] address.

إن يمددكم الله بنصره ومعونته فلا أحد يستطيع أن يغلبكم، وإن يخذلكم فمن هذا الذي يستطيع أن ينصركم من بعد خذلانه لكم؟ وعلى الله وحده فليتوكل المؤمنون.

قوله تعالى "إن ينصركم الله فلا غالب لكم وإن يخذلكم فمن ذا الذي ينصركم من بعده وعلى الله فليتوكل المؤمنون" وهذه الآية كما تقدم من قوله "وما النصر إلا من عند الله العزيز الحكيم" ثم أمرهم بالتوكل عليه فقال "وعلى الله فليتوكل المؤمنون".

ولقد أكد الله - تعالى - وجوب التوكل عليه بعد ذلك فى قوله : { إِن يَنصُرْكُمُ الله فَلاَ غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا الذي يَنصُرُكُم مِّنْ بَعْدِهِ } ؟والمراد بالنصر هنا العون الذى يسوقه لعباده حتى ينتصروا على أعدائهم . والمراد بالخذلان ترك العون . والمخذول ، هو المتروك الذى لا يعبأ به .يقال : خذلت الوحشية إذا أقامت على ولدها فى المرعى وتركت صواحباتها .والمعنى : أن يرد الله - تعالى - نصركم كما نصركم يوم بدر - { فَلاَ غَالِبَ لَكُمْ } أى فإنه لا يوجد قوم يستطيعون قهركم ، لأن الله معكم ، ومن كان الله معه فلن يغلبه أحد من الخلق .وأن يرد أن يخذلكم ويمنع عنكم عونه كما حدث لكم يوم أحد ، فلن يستطيع أحد أن ينصركم من بعد خذلانه ، لأنه لا يوجد أحد عنده قدرة تقف أمام قدرة الله - تعالى - ومشيئته .والاستفهام هنا إنكارى يعنى النفى ، أى لا أحد يستطيع نصركم إذا اراد الله خذلانكم ، وهو جواب للشرط الثانى .وفيه لطف بالمؤمنين ، حيث صرح لهم بعدم الغلبة فى الأول ، ولم يصرح لهم بأنهم لا ناصر لهم فى الثانى ، بل أتى به فى صورة الاستفهام وإن كان معناه نفيا ليكون أبلغ ، إذ فى مجيئه على هذه الصورة الاستفهامية توجيه لأنظار المخاطبين إلى البحث عن قوة تكون قدرته كافية للوقوف أمام إرادة الله - تعالى - ولا شك أنهم لن يجدوه ، وعندئذ سيعتقدون عن يقين بأن الله وحده هو الكبير المتعال ، وأنه لا ناصر لهم سواه .وقوله { وَعَلَى الله فَلْيَتَوَكَّلِ المؤمنون } أى وعلى الله وحده لا على أحد سواه . فليجعل المؤمنون اعتمادهم واتكالهم عليه ، لأن الذين يعتمدون على أى قوة سوى الله - تعالى - لن يصلوا إلى العاقبة الطيبة التى أعدها - سبحانه - لعباده المتقين .فالآية الكريمة كلام مستأنف ، وقد سيق بطرق تلوين الخطاب ، تشريفا للمؤمنين لايجاب التوكل عليه والترغيب فى طاعته التى تؤدى إلى النصر ، وتحذيرا لهم من معصيته التى تقضى إلى الخسران والخذلان .

القول في تأويل قوله : إِنْ يَنْصُرْكُمُ اللَّهُ فَلا غَالِبَ لَكُمْ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (160)قال أبو جعفر: يعني تعالى ذكره بذلك: " إن ينصركم الله "، أيها المؤمنون بالله ورسوله، على من ناوأكم وعاداكم من أعدائه والكافرين به =" فلا غالب لكم " من الناس، يقول: فلن يغلبكم مع نصره إياكم أحد، ولو اجتمع عليكم مَن بين أقطارها من خلقه، فلا تهابوا أعداء الله لقلة عددكم وكثرة عددهم، ما كنتم على أمره واستقمتم على طاعته وطاعة رسوله، فإن الغلبة لكم والظفر، دونهم =" وإن يخذُلكم فمن ذا الذي ينصركم من بعده "، يعني: إن يخذلكم ربكم بخلافكم أمره وترككم طاعته وطاعة رسوله، فيكلكم إلى أنفسكم =" فمن ذا الذي ينصركم من بعده "، يقول: فأيسوا من نصرة الناس، (20) فإنكم لا تجدون [ناصرًا] من بعد خذلان الله إياكم إن خذلكم، (21) يقول: فلا تتركوا أمري وطاعتي وطاعة رسولي فتهلكوا بخذلاني إياكم =" وعلى الله فليتوكل المؤمنون "، يعني: ولكن على ربكم، أيها المؤمنون، فتوكلوا دون سائر خلقه، وبه فارضوا من جميع من دونه، ولقضائه فاستسلموا، وجاهدوا فيه أعداءه، يكفكم بعونه، ويمددكم بنصره. كما:-8135- حدثنا ابن حميد قال، حدثنا سلمة، عن ابن إسحاق: " إن ينصركم &; 7-348 &; الله فلا غالب لكم وإن يخذلكم فمن ذا الذي ينصركم من بعده وعلى الله فليتوكل المؤمنون "، أي: إن ينصرك الله فلا غالب لك من الناس = لن يضرك خذلان من خذلك، و إن يخذلك فلن ينصرك الناس =" فمن الذي ينصركم من بعده "، أي: لا تترك أمري للناس، وارفض [أمر] الناس لأمري، وعلى الله، [لا على الناس]، فليتوكل المؤمنون. (22)----------------الهوامش :(20) أيست من الشيء آيس يأسًا ، لغة في"يئست منه أيأس يأسًا" ، وقد سلف مثل ذلك في موضع آخر لم أجده الآن.(21) في المطبوعة: "فإنكم لا تجدون امرءًا من بعد خذلان الله" ، وفي المخطوطة: "لا تجدون أمرًا" ، ولم أجد لهما معنى أرتضيه ، فوضعت"ناصرًا" مكان"أمرًا" بين القوسين ، استظهارًا من معنى الآية ، وإن كنت أخشى أن يكون قد سقط من الناسخ شيء ، أو كتبت شيئًا مصحفًا لم أهتد لأصله. وانظر سهو الناسخ في التعليق التالي.(22) الأثر: 8135- سيرة ابن هشام 3: 124 ، وهو تتمة الآثار التي آخرها: 8132 ، بيد أنه في سيرة ابن هشام مختصر. لم يرو ابن هشام صدر هذا الخبر ، بل بدأ من قوله: "أي: لا تترك" ، وقد أخطأ الناسخ فيما أرجح فسقط منه ما أثبت من سيرة ابن هشام بين الأقواس.

( إن ينصركم الله ) يعنكم الله ويمنعكم من عدوكم ، ( فلا غالب لكم ) مثل يوم بدر ، ( وإن يخذلكم ) يترككم فلم ينصركم كما كان بأحد والخذلان : القعود عن النصرة والإسلام للهلكة ، ( فمن ذا الذي ينصركم من بعده ) أي : من بعد خذلانه ، ( وعلى الله فليتوكل المؤمنون ) قيل : التوكل أن لا تعصي الله من أجل رزقك وقيل : أن لا تطلب لنفسك ناصرا غير الله ولا لرزقك خازنا غيره ولا لعملك شاهدا غيره .أخبرنا أبو القاسم عبد الكريم بن هوازن القشيري ، أخبرنا أبو عبد الله الحسين بن شجاع البزار ببغداد ، أخبرنا أبو بكر محمد بن جعفر بن محمد الهيثم الأنباري ، أخبرنا محمد بن أبي العوام أخبرنا وهب بن جرير ، أخبرنا هشام بن حسان عن الحسن عن عمران بن حصين رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : " يدخل سبعون ألفا من أمتي الجنة بغير حساب " قيل : يا رسول الله من هم؟ قال : " هم الذين لا يكتوون ولا يسترقون ولا يتطيرون وعلى ربهم يتوكلون " فقال عكاشة بن محصن : يا رسول الله ادع الله أن يجعلني منهم قال : " أنت منهم " ثم قام آخر فقال : يا رسول الله ادع الله أن يجعلني منهم فقال : " سبقك بها عكاشة " .أخبرنا أبو بكر محمد بن عبد الله بن أبي توبة ، أخبرنا محمد بن أحمد بن الحارث ، أخبرنا محمد بن يعقوب الكسائي ، أخبرنا عبد الله بن محمود ، أخبرنا إبراهيم بن عبد الله الخلال ، أنا عبد الله بن المبارك ، عن حياة بن شريح ، حدثني بكر بن عمرو ، عن عبد الله بن هبيرة ، أنه سمع أبا تميم الجيشاني يقول : سمعت عمر بن الخطاب رضي الله عنه يقول : سمعت رسول الله صلى الله عليه وسلم يقول : " لو أنكم تتوكلون على الله حق توكله لرزقكم كما يرزق الطير تغدو خماصا وتروح بطانا " .

استئناف نشأ عن قوله : { ولئن قتلتم في سبيل الله أو مِتُّم } [ آل عمران : 157 ] أو عن قوله : { لا تكونوا كالذين كفروا وقالوا لإخوانهم } [ آل عمران : 156 ] الآية .ولو حُمل هذا الخبر على ظاهر الإخبار لكان إخبَاراً بأمر معلوم عند المخاطبين إذ هم مؤمنون ، ولا يجهل مؤمن أنّ الله إذا قَدّر نَصر أحَدٍ فلا رادّ لنصره ، وأنَّه إذا قدّر خَذْلَه فلا ملجأ له من الهزيمة ، فإنّ مثل هذا المعنى محقّق في جانب الله لا يجهله معترف بإلهيته ، مؤمن بوحدانيته ، وهل بعد اعتقاد نفي الشريك عن الله في ملكه مجال لاعتقاد وجود ممانع له في إرادته ، فيتعيّن أن يكون هذا الخبر مراداً به غيرُ ظاهر الإخبار ، وأحسن ما يحمل عليه أن يكون تقريراً لتسلية المؤمنين على ما أصابهم من الهزيمة ، حتَّى لا يحزنوا على ما فات لأنّ ردّ الأمور إلى الله تعالى عند العجز عن تداركها مسلاة للنفس ، وعزاء على المصيبة ، وفي ضمن ذلك تنبيه إلى أنّ نصر الله قوماً في بعض الأيَّام ، وخَذْله إيّاهم في بعضها ، لا يكون إلاّ لحِكَم وأسباب ، فعليهم السعي في أسباب الرضا الموجب للنصر ، وتجنّب أسباب السخط الموجب للخَذل كما أشار إليه قوله : { يأيُّها الَّذين آمنوا إن تنصروا الله ينصركم } [ محمد : 7 ] وقوله : { فأثابكم غماً بغم } [ آل عمران : 153 ] وقوله الآتي : { أو لما أصابتكم مصيبة قد أصبتم مثليْها قلتم أنى هذا } [ آل عمران : 165 ] وعليهم التطلّب للأسباب الَّتي قُدر لهم النَّصر لأجلها في مثل يوم بَدر ، وأضدادها الَّتي كان بها الخَذل في يَوم أحُد ، وفي التفكير في ذلك مجال واسع لمكاشفات الحقائق والعلل والأسباب والحكم والمنافع والمضارّ على قدر سعة التفكير الجائل في ذلك ، ففي هذا الخبر العظيم إطلاق للأفكار من عقالها ، وزجّ بها في مسارح العبر ، ومراكض العظات ، والسابقون الجيادُ ، فالخبر مستعمل في لازم معناه وهو الحضّ على تحصيل ذلك . وعلى هذا الوجه تظهر مناسبة موقع هذا الاستئناف عقب ما تقدّمه : لأنَّه بعد أن خاطبهم بفنون الملام والمعذرة والتسلية من قوله : { قد خلت من قبلكم سنن } [ آل عمران : 137 ] إلى هنا ، جمع لهم كُلّ ذلك في كلام جامع نافععٍ في تلقِّي الماضي ، وصالححٍ للعمل به في المستقبل ، ويجوز أن يكون الإخبار مبنيّاً على تنزيل العالم منزلة الجاهل ، حيث أظهروا من الحرص على الغنيمة ومن التأوّل في أمر الرسول لهم في الثبات ، ومن التلهّف على ما أصابهم من الهزيمة والقتل والجرح ، ما جعل حالهم كحال من يجهل أنّ النصر والخذل بيد الله تعالى . فالخبر مستعمل في معناه على خلاف مقتضى الظاهر .والنَّصر : الإعانة على الخلاص من غلب العَدوّ ومُريد الإضرار .والخِذْلانُ ضدّه : وهو إمساك الإعانة مع القدرة ، مأخوذ من خَذلت الوَحشية إذا تخلفت عن القطيع لأجل عجز ولدها عن المشي .ومعنى { إن ينصركم } { وإن يخذلكم } إنْ يُرد هَذا لَكم ، وإلاّ لما استقام جواب الشرط الأوّل ، وهو « { فلا غالب لكم } إذ لا فائدة في ترتيب عدم الغلب على حصول النصر بالفِعل ، ولا سيما مع نفي الجنس في قوله : { فلا غالب لكم } ، لأنَّه يصير من الإخبار بالمعلوم ، كما تقول : إن قمتَ فأنتَ لست بقَاعد . وأمَّا فعل الشرط الثَّاني وهو : { وإن يخذلكم } فيقدّر كذلك حَمْلاً على نظيره ، وإن كان يستقيم المعنى بدون تأويل فيه . وهذا من استعمال الفعل في معنى إرادة الفعل كقوله تعالى : { إذا قمتم إلى الصلاة فاغسلوا وجوهكم } [ المائدة : 6 ] الآية .وجَعْل الجواب بقوله : { فلا غالب لكم } دون أن يقول : لا تغلبوا ، للتنصيص على التَّعميم في الجواب ، لأنّ عموم ترتّب الجزاء على الشرط أغلبي وقد يكون جزئياً أي لا تغلبوا من بعض المغالبين ، فأريد بإفادة التعميم دفع التّوهم .والاستفهام في قوله : { فمن ذا الذي ينصركم من بعده } إنكاري أي فلا ينصركم أحد غيره .وكلمة { من بَعده } هنا مستعملة في لازم معناها وهو المغايرة والمجاوزة : أي فمن الَّذي ينصركم دونَه أو غيرَه أي دون اللَّه ، فالضّمير ضمير اسم الجلالة لا محالة ، واستعمال ( بعد ) في مثل هذا شائع في القرآن قال تعالى : { فمن يهديه من بعد الله } [ الجاثية : 23 ] وأصل هذا الاستعمال أنه كالتمثيلية المكنية : بأن مثلت الحالة الحاصلة من تقدير الانكسار بحالة من أسلم الذي استنصر به وخذله فتركه وانصرف عنه لأن المقاتل معك إذا ولى عنك فقد خذللك فحذف ما يدل على الحالة المشبه بها ورمز إليه بلازمه وهو لفظ { من بعده } .وجملة { وعلى الله فليتوكل المؤمنون } تذييل قصد به الأمر بالتَّوكل المستند إلى ارتكاب أسباب نصر الله تعالى : من أسباببٍ عادية وهي الاستعداد ، وأسباببٍ نفسانية وهي تزكية النفس واتّباع رضَى الله تعالى .

أي: إن يمددكم الله بنصره ومعونته { فلا غالب لكم } فلو اجتمع عليكم من في أقطارها وما عندهم من العدد والعُدد، لأن الله لا مغالب له، وقد قهر العباد وأخذ بنواصيهم، فلا تتحرك دابة إلا بإذنه، ولا تسكن إلا بإذنه. { وإن يخذلكم } ويكلكم إلى أنفسكم { فمن ذا الذي ينصركم من بعده } فلا بد أن تنخذلوا ولو أعانكم جميع الخلق. وفي ضمن ذلك الأمر بالاستنصار بالله والاعتماد عليه، والبراءة من الحول والقوة، ولهذا قال: { وعلى الله فليتوكل المؤمنون } بتقديم المعمول يؤذن بالحصر، أي: على الله توكلوا لا على غيره، لأنه قد علم أنه هو الناصر وحده، فالاعتماد عليه توحيد محصل للمقصود، والاعتماد على غيره شرك غير نافع لصاحبه، بل ضار. وفي هذه الآية الأمر بالتوكل على الله وحده، وأنه بحسب إيمان العبد يكون توكله.

قوله تعالى : إن ينصركم الله فلا غالب لكم وإن يخذلكم فمن ذا الذي ينصركم من بعده وعلى الله فليتوكل المؤمنونقوله تعالى : إن ينصركم الله فلا غالب لكم أي عليه توكلوا فإنه إن يعنكم ويمنعكم من عدوكم لن تغلبوا . وإن يخذلكم يترككم من معونته . فمن ذا الذي ينصركم من بعده أي لا ينصركم أحد من بعده ، أي من بعد خذلانه إياكم ; لأنه قال : وإن يخذلكم والخذلان ترك العون . والمخذول : المتروك لا يعبأ به . وخذلت الوحشية أقامت على ولدها في المرعى وتركت صواحباتها ; فهي خذول . قال طرفة :خذول تراعي ربربا بخميلة تناول أطراف البرير وترتديوقال أيضا :نظرت إليك بعين جارية خذلت صواحبها على طفلوقيل : هذا من المقلوب ; لأنها هي المخذولة إذا تركت . وتخاذلت رجلاه إذا ضعفتا . قال :وخذول الرجل من غير كسحورجل خذلة للذي لا يزال يخذل ، والله أعلم .[ ص: 240 ]

The gentle way the Prophet is asked to deal with the believers (in this context those who had disobeyed him in quitting their posts, incurring defeat in the battle) is equally essential in any Muslim leader. Moderation is indispensable for him. This lenient attitude is required not only in normal, daily life but also in dealings between Muslims and non-Muslims, even where, due to the disobedience of certain people, a victory turns into a defeat. Unless the leader shows broad-mindedness and high thinking, a powerful polity cannot be established. Mistakes, however grave their outcome, if committed without any evil intention, are pardonable. The leader, therefore, should overlook this type of error while dealing with people. He should be such a great well-wisher of his people that he should pray to God for their guidance. Indeed, the good leader so values his people that he takes decisions on matters of importance only after consulting them.

In the first verse (16o) here, the recurring sense of grief that gripped the noble Companions after what happened at the battle of Uhud is being removed through elegant counsel. Verses 161-164 declare that the station of Allah's messenger is free of failings, that he exhibits the highest standard of trustworthiness, and that the very presence of his on the face of the earth is a great blessing and a favour shown to the people of the world. Verses 165-167 explain the reason why Muslims faced hardships at Uhud, while refuting the view of the hypocrites alongwith it in verse 168. Towards the end, in verses 169-171, it has been said that those who lay down their lives in the way of Allah achieve the ultimate success, real, permanent and full. Details follow.

(If Allah is your helper) as on the Day of Badr (none can overcome you) none of your enemy shall overcome you, (and if He withdraw His help from you) as on the Day of Uhud, (who is there who can help you) He will make that no one overcomes your enemy? (In Allah let believers put their trust) the believers should put their trust in Allah that He will give them triumph and domination.

If God helps you, then no one can overcome you; but if He forsakes you, then who is there who can help you after Him?...He said:To be forsaken (khidhlān) means to be utterly abandoned (ghāyat al-tark). As for abandonment itself (tark), that is for the sinner who recognises his sin. Being forsaken (khidhlān), however, is for the one who sins while believing that he is doing something good. This is God�s punishment to the one who is forsaken, for He upholds him in sin, having the knowledge both of his sin and of his subsequent procrastination of repentance. Do you not see how Iblīs, when he refused [to obey], and persisted in that refusal was forsaken by God due to His prior knowledge about him? This is because He willed from him that which was in accordance with His knowledge; He did not will from him that which was in accordance with His command. However Adam , because he was not forsaken in his abandonment, confessed to his sin after committing it and returned to his Lord, Majestic and Mighty is He, and his repentance was accepted.His words, Exalted is He: