Chastising the Jews for Choosing Misguidance, Altering Allah's Words, and Mocking Islam
Allah states that the Jews, may Allah's continued curse fall on them until the Day of Resurrection, have purchased the wrong path instead of guidance, and ignored what Allah sent down to His Messenger Muhammad . They also ignored the knowledge that they inherited from previous Prophets, about the description of Muhammad ﷺ, so that they may have a small amount of the delights of this life.
وَيُرِيدُونَ أَن تَضِلُّواْ السَّبِيلَ
(and wishing that you should go astray from the right path.) for they would like that you disbelieve in what was sent down to you, O believers, and that you abandon the guidance and beneficial knowledge that you have.
وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ
(Allah has full knowledge of your enemies) meaning, Allah has better knowledge of your enemies, and He warns you against them.
وَكَفَى بِاللَّهِ وَلِيّاً وَكَفَى بِاللَّهِ نَصِيراً
(and Allah is sufficient as a Wali (Protector), and Allah is Sufficient as a Helper) He is a Sufficient Protector for those who seek refuge with Him and a Sufficient Supporter for those who seek His help. Allah then said,
يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ
(there are some who displace words from (their) right places) meaning, they intentionally and falsely alter the meanings of the Words of Allah and explain them in a different manner than what Allah meant,
وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا
(And say: "We hear your word and disobey) saying, "We hear what you say, O Muhammad, but we do not obey you in it," as Mujahid and Ibn Zayd explained. This is the implied meaning of the Ayah, and it demonstrates the Jews' disbelief, stubbornness and disregard for Allah's Book after they understood it, all the while aware of the sin and punishment that this behavior will earn for them. Allah's statement,
وَاسْمَعْ غَيْرَ مُسْمَعٍ
(And "Hear and let you hear nothing.") means, hear our words, may you never hear anything, as Ad-Dahhak reported from Ibn `Abbas. This is the Jews' way of mocking and jesting, may Allah's curse descend on them.
وَرَعِنَا لَيّاً بِأَلْسِنَتِهِمْ وَطَعْناً فِى الدِّينِ
(And Ra`ina, with a twist of their tongues and as a mockery of the religion.) meaning, they pretend to say, `Hear us,' when they say, Ra`ina (an insult in Hebrew, but in Arabic it means `Listen to us.').' Yet, their true aim is to curse the Prophet . We mentioned this subject when we explained Allah's statement,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقُولُواْ رَعِنَا وَقُولُواْ انظُرْنَا
(O you who believe! Say not Ra`ina but say Unzurna (make us understand)). Therefore, Allah said about them, while they pretend to say other than what they truly mean,
لَيّاً بِأَلْسِنَتِهِمْ وَطَعْناً فِى الدِّينِ
(With a twist of their tongues and as a mockery of the religion) because of their cursing the Prophet . Allah then said,
وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْراً لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً
(And if only they had said: "We hear and obey", and "Do make us understand," it would have been better for them, and more proper; but Allah has cursed them for their disbelief, so they believe not except a few.) meaning, their hearts are cast away from the path of righteousness and therefore, no beneficial part of faith enters it. Earlier, when we explained,
فَقَلِيلاً مَّا يُؤْمِنُونَ
(so little is that which they believe) which means they do not have beneficial faith.
God has better knowledge of your enemies than you do and He informs you of them in order that you avoid them. God suffices as a Protector a Preserver of you from them God suffices as a Helper defending you against their plotting.
God suffices as a Protector, protecting your affair by granting your success in finding the path of the affirmation of His Oneness and [He suffices] as a Helper to help you against your enemies by repressing them.
God suffices as a Protector, protecting your affair by granting your success in finding the path of the affirmation of His Oneness and [He suffices] as a Helper to help you against your enemies by repressing them.
Have you not seen those who were given a share of the Book purchas- ing error and desiring that you should err from the wayḍ God has better knowledge of your enemies. God suffices as a Protector God suffices as a Helper. Some from among the Jews distort the words from their contexts and they say �We have heard and we disobey and hear as one who does not hear� and �Mind us� twisting with their tongues and slandering religion. If they had said �We have heard and obey� and �Hear� and �Consider us� it would have been better for them and more upright but God has cursed them for their unbelief so they believe not except a few. They practiced a deception but did not realize the way in which He deceived them in that they were given the book and then were deprived of the bless- ing of understanding so that they distorted [the words] and persisted [in their unbelief]. Some from among the Jews distort the words... They acted shamelessly toward the Messenger ﷺ and refused to show him respect so they were punished with doubt concerning his affair. Those who acted shamelessly devised a barrier between themselves and the blessing of [the Prophet's] companionship and the bounties of serving him. If they had hastened [instead] to reject the envy they felt and had accepted his state with venera- tion and honored [him] they would have found blessing in following him and happiness in both abodes. But how could they be otherwise when what had already been determined distanced themḍ They were kept back by fate qisma from the carpet of service khidma. There is no maneuvering that can help those held back by the [divine] decrees.
Have you not seen those who were given a share of the Book purchas- ing error and desiring that you should err from the wayḍ God has better knowledge of your enemies. God suffices as a Protector God suffices as a Helper. Some from among the Jews distort the words from their contexts and they say �We have heard and we disobey and hear as one who does not hear� and �Mind us� twisting with their tongues and slandering religion. If they had said �We have heard and obey� and �Hear� and �Consider us� it would have been better for them and more upright but God has cursed them for their unbelief so they believe not except a few. They practiced a deception but did not realize the way in which He deceived them in that they were given the book and then were deprived of the bless- ing of understanding so that they distorted [the words] and persisted [in their unbelief]. Some from among the Jews distort the words... They acted shamelessly toward the Messenger ﷺ and refused to show him respect so they were punished with doubt concerning his affair. Those who acted shamelessly devised a barrier between themselves and the blessing of [the Prophet's] companionship and the bounties of serving him. If they had hastened [instead] to reject the envy they felt and had accepted his state with venera- tion and honored [him] they would have found blessing in following him and happiness in both abodes. But how could they be otherwise when what had already been determined distanced themḍ They were kept back by fate qisma from the carpet of service khidma. There is no maneuvering that can help those held back by the [divine] decrees.
والله سبحانه وتعالى أعلم منكم -أيها المؤمنون- بعداوة هؤلاء اليهود لكم، وكفى بالله وليًّا يتولاكم، وكفى به نصيرًا ينصركم على أعدائكم.
"والله أعلم بأعدائكم" أي هو أعلم بهم ومحذركم منهم وكفى بالله وليا وكفى بالله نصيرا أي كفى به وليا لمن لجأ إليه ونصيرا لمن أستنصره.
وقوله ( والله أَعْلَمُ بِأَعْدَائِكُمْ ) جملة معترضة للتأكيد والتحذير .أى : والله - تعالى - أعلم أعدائكم منكم - أيها المؤمنون - وقد أخبركم بأحوالهم وبما يبيتون لكم من شرور فاحذروهم ولا تلتفتوا إلى أقوالهم وأعدوا العدة لتأديبهم دفاعا عن دينكم وعقيدتكم .وقوله ( وكفى بالله وَلِيّاً وكفى بالله نَصِيراً ) تذييل قصد به غرس الطمأنينة فى نفوس المؤمنين بأن العاقبة لهم .أى : ( وكفى بالله وَلِيّاً ) يتولى أموركم ، ويصلح بالكم ، ( وكفى بالله نَصِيراً ) يدفع عنكم مكرهم وشرورهم؛ وما دام الأمر كذلك فاكتفوا بولايته ونصرته . واعتصموا بحبله ، وأطيعوا أمره ، ولا تكونوا فى ضيق من مكر أعدائكم فإن الله ناصركم عليهم بفضله وإحسانه .وقوله ( وكفى ) فعل ماض . ولفظ الجلالة فاعل والباء مزيدة فيه لتأكيد الكافية . ووليا ونصيرا منصوبان على التمييز . وقيل على الحال .وكرر - سبحانه - الفعل كفى لإِلقاء الطمأنينة فى قلوب المؤمنين ، لأن التكرار فى مثل هذا المقام يكون أكثر تأثيرا فى القلب ، وأشد مبالغة فيما سيق الكلام من أجله .فكأنه - سبحانه - يقول لهم : اكتفوا بولاية الله ونصرته ، وكفاكم الله الولاية والنصرة والمعونة . ومن كان الله كافيه نصره على عدوه فاطمئنوا ولا تخافوا .
القول في تأويل قوله : وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى بِاللَّهِ وَلِيًّا وَكَفَى بِاللَّهِ نَصِيرًا (45)ثم أخبر الله جلّ ثناؤه عن عداوة هؤلاء اليهود الذين نهى المؤمنين أن يستنصحوهم في دينهم إياهم، فقال جل ثناؤه: =" والله أعلم بأعدائكم "، يعني بذلك تعالى ذكره: والله أعلم منكم بعداوَة هؤلاء اليهود لكم، أيها المؤمنون. يقول: فانتهوا إلى طاعتي فيما نهيتكم عنه من استنصاحهم في دينكم، (1) فإني أعلم بما هم عليه لكم من الغشِّ والعداوة والحسد، وأنهم إنما يبغونكم الغوائل، ويطلبون أن تضلوا عن محجة الحق فتهلكوا.* * *وأما قوله: " وكفى بالله وليًّا وكفى بالله نصيرًا "، فإنه يقول: فبالله، أيها المؤمنون، فثقوا، وعليه فتوكلوا، وإليه فارغبوا، دون غيره، يكفكم مهمَّكم، وينصركم على أعدائكم =" وكفى بالله وليًّا "، يقول: وكفاكم وحسْبكم بالله ربكم وليًّا يليكم ويلي أموركم بالحياطة لكم، والحراسة من أن يستفزّكم أعداؤكم عن دينكم، أو يصدّوكم عن اتباع نبيكم (2)" وكفى بالله نصيرًا "، يقول: وحسبكم بالله ناصرًا لكم على أعدائكم وأعداء دينكم، وعلى من بغاكم الغوائل، وبغى دينكم العَوَج. (3)----------------الهوامش :(1) في المخطوطة: "مما نهيتكم عنه" ، وفي المطبوعة: "عما نهيتكم عنه" ، والصواب ما أثبت.(2) انظر تفسير: "الولي" فيما سلف 2: 489 ، 564 / 5: 424 / 6: 142 ، 313 ، 497.(3) انظر تفسير"النصير" فيما سلف 2: 489 ، 564 / 5: 581 / 6: 443 ، 449.
( والله أعلم بأعدائكم ) منكم فلا تستنصحوهم فإنهم أعداؤكم ، ( وكفى بالله وليا وكفى بالله نصيرا ) قال الزجاج : معناه اكتفوا بالله وليا واكتفوا بالله نصيرا .
وجملة { والله أعلم بأعدائكم } معترضة ، وهي تعريض؛ فإنّ إرادتهم الضلالة للمؤمنين عن عداوة وحسد .وجملة { وكفى بالله ولياً وكفى بالله نصيراً } [ النساء : 45 ] تذييل لتَطْمئنّ نفوس المؤمنين بنصر الله ، لأنّ الإخبار عن اليهود بأنّهم يريدون ضلال المسلمين ، وأنّهم أعداء للمسلمين ، من شأنه أن يلقي الروع في قلوب المسلمين ، إذ كان اليهود المحاورون للمسلمين ذوي عَدد وعُدد ، وبيدهم الأموال ، وهم مبثوثون في المدينة وما حولها : من قينقاع وقريظة والنضِير وخِيْبر ، فعداوتهم ، وسوء نواياهم ، ليسا بالأمر الذي يستهان به؛ فكان قوله : { وكفى بالله ولياً } مناسباً لقوله : { ويريدون أن تضلوا السبيل } ، أي إذا كانوا مضمرين لكم السوء فاللَّه وليّكم يهديكم ويتولّى أموركم شأن الوليّ مع مولاه ، وكان قوله : { وكفى بالله نصيراً } مناسباً لقوله : { بأعدائكم } ، أي فاللَّه ينصركم .وفعل ( كفى ) في قوله : { وكفى بالله ولياً وكفى بالله نصيراً } مستعمل في تقوية اتّصاف فاعله بوصف يدلّ عليه التمييز المذكورُ بعده ، أي أنّ فاعل ( كفى ) أجدر من يتّصف بذلك الوصف ، ولأجل الدلالة على هذا غلَب في الكلام إدخال باء على فاعل فعل كفى ، وهي باء زائدة لتوكيد الكفاية ، بحيث يحصل إبهام يشوّق السامع إلى معرفة تفصيله ، فيأتون باسم يُميّز نوع تلك النسبة ليتمكّن المعنى في ذهن السامع .وقد يجيء فاعل ( كفى ) غير مجرور بالباء ، كقول عبدِ بني الحسحاس :كفَى الشيبُ والأسلام للمرء ناهياً ... وجعل الزجّاج الباء هنا غير زائدة وقال : ضُمّن فعل كفَى معنى اكتف ، واستحسنه ابن هشام .وشذّت زيادة الباء في المفعول ، كقول كعب بن مالك أو حسّان بن ثابت :فكفَى بنَا فضلاً على مَنْ غَيْرُنا ... حُبَّ النبي محمّد إيّاناوجزم الواحدي في شرح قول المتنبّي :كفى بجسمي نحولا أنّني رجل ... لولا مخاطبتي إيّاك لم ترنيبأنه شذوذ .ولا تزاد الباء في فاعل { كفى } بمعنى أجزأ ، ولا التي بمعنى وقّى ، فرقا بين استعمال كفى المجازي واستعمالها الحقيقي الذي هو معنى الاكتفاء بذات الشيء نحو :كفاني ولم أطلب قليل من المال ...
هذا ذم لمن { أُوتُوا نَصِيبًا مِنَ الْكِتَابِ } وفي ضمنه تحذير عباده عن الاغترار بهم، والوقوع في أشراكهم، فأخبر أنهم في أنفسهم { يَشْتَرُونَ الضَّلَالَةَ } أي: يحبونها محبة عظيمة ويؤثرونها إيثار من يبذل المال الكثير في طلب ما يحبه. فيؤثرون الضلال على الهدى، والكفر على الإيمان، والشقاء على السعادة، ومع هذا { يُرِيدُونَ أَنْ تَضِلُّوا السَّبِيلَ } . فهم حريصون على إضلالكم غاية الحرص، باذلون جهدهم في ذلك .ولكن لما كان الله ولي عباده المؤمنين وناصرهم، بيَّن لهم ما اشتملوا عليه من الضلال والإضلال، ولهذا قال: { وَكَفَى بِاللَّهِ وَلِيًّا } أي: يتولى أحوال عباده ويلطف بهم في جميع أمورهم، وييسر لهم ما به سعادتهم وفلاحهم. { وَكَفَى بِاللَّهِ نَصِيرًا } ينصرهم على أعدائهم ويبين لهم ما يحذرون منهم ويعينهم عليهم. فولايته تعالى فيها حصول الخير، ونصره فيه زوال الشر.
قوله تعالى : والله أعلم بأعدائكم يريد منكم ؛ فلا تستصحبوهم فإنهم أعداؤكم . ويجوز أن يكون أعلم بمعنى عليم ؛ كقوله تعالى : وهو أهون عليه أي هين . وكفى بالله وليا وكفى بالله نصيرا الباء زائدة ؛ زيدت لأن المعنى اكتفوا بالله فهو يكفيكم أعداءكم . ووليا ونصيرا نصب على البيان ، وإن شئت على الحال .
The book of God is given to a community so that it may rectify the thinking and conduct of its people. But when the bearers of the Divine Book, like the Jews, suffer from decline, they begin to take misguidance in place of guidance from it. The commands of God become the subject of futile hair-splitting discussions; concocted philosophies are produced in the name of theology, and wrongdoers alter the divine book to justify the religious validity of their actions. They detach the words of God from their context and interpret them on the basis of their own assumptions. The Jews having received a portion of the Book means that they were able to read the words of the Book, but could not mould their actions according to those words, thereby defeating the real purpose of the Scriptures. They remained the bearers of the Book so far as its words were concerned, but in the matter of practice they adopted the ways of other worldly communities. Moreover, while the others practised worldliness in the name of worldliness, the Jews adopted the same worldly ways but had the audacity to try to justify their practices by misquoting the Divine Book.
The present verses take up the matter of dealings with enemies. It brings into sharp focus the wicked tricks, in word and deed, as practiced by the Jews, and then gives a view of what is true and correct. This last aspect is in a way an exhortation to Muslims that they should be careful in choosing the words they use to say what they have to say, for mincing words is not their style.
In the previous verse (46), there was a description of the Jewish stance against Islam which ranged from flat denial to laboured falsification, something born out of the desire to misrepresent, alter and ridicule. The present verse addresses them directly and commands them to believe in the final revelation and demonstrate their confirmation. Should they continue ignoring the warning and remain hostile, they should really be concerned with the chilling prospects of what their fate would be as a consequence of their ill choice.
(Allah knoweth best (who are) your enemies) from among the hypocrites and the Jews. (Allah is sufficient as a Friend) as a Protector, (and Allah is sufficient as a Helper) as a Defender against them.
Chastising the Jews for Choosing Misguidance, Altering Allah's Words, and Mocking Islam
Allah states that the Jews, may Allah's continued curse fall on them until the Day of Resurrection, have purchased the wrong path instead of guidance, and ignored what Allah sent down to His Messenger Muhammad . They also ignored the knowledge that they inherited from previous Prophets, about the description of Muhammad ﷺ, so that they may have a small amount of the delights of this life.
وَيُرِيدُونَ أَن تَضِلُّواْ السَّبِيلَ
(and wishing that you should go astray from the right path.) for they would like that you disbelieve in what was sent down to you, O believers, and that you abandon the guidance and beneficial knowledge that you have.
وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ
(Allah has full knowledge of your enemies) meaning, Allah has better knowledge of your enemies, and He warns you against them.
وَكَفَى بِاللَّهِ وَلِيّاً وَكَفَى بِاللَّهِ نَصِيراً
(and Allah is sufficient as a Wali (Protector), and Allah is Sufficient as a Helper) He is a Sufficient Protector for those who seek refuge with Him and a Sufficient Supporter for those who seek His help. Allah then said,
يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ
(there are some who displace words from (their) right places) meaning, they intentionally and falsely alter the meanings of the Words of Allah and explain them in a different manner than what Allah meant,
وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا
(And say: "We hear your word and disobey) saying, "We hear what you say, O Muhammad, but we do not obey you in it," as Mujahid and Ibn Zayd explained. This is the implied meaning of the Ayah, and it demonstrates the Jews' disbelief, stubbornness and disregard for Allah's Book after they understood it, all the while aware of the sin and punishment that this behavior will earn for them. Allah's statement,
وَاسْمَعْ غَيْرَ مُسْمَعٍ
(And "Hear and let you hear nothing.") means, hear our words, may you never hear anything, as Ad-Dahhak reported from Ibn `Abbas. This is the Jews' way of mocking and jesting, may Allah's curse descend on them.
وَرَعِنَا لَيّاً بِأَلْسِنَتِهِمْ وَطَعْناً فِى الدِّينِ
(And Ra`ina, with a twist of their tongues and as a mockery of the religion.) meaning, they pretend to say, `Hear us,' when they say, Ra`ina (an insult in Hebrew, but in Arabic it means `Listen to us.').' Yet, their true aim is to curse the Prophet . We mentioned this subject when we explained Allah's statement,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقُولُواْ رَعِنَا وَقُولُواْ انظُرْنَا
(O you who believe! Say not Ra`ina but say Unzurna (make us understand)). Therefore, Allah said about them, while they pretend to say other than what they truly mean,
لَيّاً بِأَلْسِنَتِهِمْ وَطَعْناً فِى الدِّينِ
(With a twist of their tongues and as a mockery of the religion) because of their cursing the Prophet . Allah then said,
وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْراً لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً
(And if only they had said: "We hear and obey", and "Do make us understand," it would have been better for them, and more proper; but Allah has cursed them for their disbelief, so they believe not except a few.) meaning, their hearts are cast away from the path of righteousness and therefore, no beneficial part of faith enters it. Earlier, when we explained,
فَقَلِيلاً مَّا يُؤْمِنُونَ
(so little is that which they believe) which means they do not have beneficial faith.
God has better knowledge of your enemies than you do and He informs you of them in order that you avoid them. God suffices as a Protector a Preserver of you from them God suffices as a Helper defending you against their plotting.
God suffices as a Protector, protecting your affair by granting your success in finding the path of the affirmation of His Oneness and [He suffices] as a Helper to help you against your enemies by repressing them.
God suffices as a Protector, protecting your affair by granting your success in finding the path of the affirmation of His Oneness and [He suffices] as a Helper to help you against your enemies by repressing them.
Have you not seen those who were given a share of the Book purchas- ing error and desiring that you should err from the wayḍ God has better knowledge of your enemies. God suffices as a Protector God suffices as a Helper. Some from among the Jews distort the words from their contexts and they say �We have heard and we disobey and hear as one who does not hear� and �Mind us� twisting with their tongues and slandering religion. If they had said �We have heard and obey� and �Hear� and �Consider us� it would have been better for them and more upright but God has cursed them for their unbelief so they believe not except a few. They practiced a deception but did not realize the way in which He deceived them in that they were given the book and then were deprived of the bless- ing of understanding so that they distorted [the words] and persisted [in their unbelief]. Some from among the Jews distort the words... They acted shamelessly toward the Messenger ﷺ and refused to show him respect so they were punished with doubt concerning his affair. Those who acted shamelessly devised a barrier between themselves and the blessing of [the Prophet's] companionship and the bounties of serving him. If they had hastened [instead] to reject the envy they felt and had accepted his state with venera- tion and honored [him] they would have found blessing in following him and happiness in both abodes. But how could they be otherwise when what had already been determined distanced themḍ They were kept back by fate qisma from the carpet of service khidma. There is no maneuvering that can help those held back by the [divine] decrees.
Have you not seen those who were given a share of the Book purchas- ing error and desiring that you should err from the wayḍ God has better knowledge of your enemies. God suffices as a Protector God suffices as a Helper. Some from among the Jews distort the words from their contexts and they say �We have heard and we disobey and hear as one who does not hear� and �Mind us� twisting with their tongues and slandering religion. If they had said �We have heard and obey� and �Hear� and �Consider us� it would have been better for them and more upright but God has cursed them for their unbelief so they believe not except a few. They practiced a deception but did not realize the way in which He deceived them in that they were given the book and then were deprived of the bless- ing of understanding so that they distorted [the words] and persisted [in their unbelief]. Some from among the Jews distort the words... They acted shamelessly toward the Messenger ﷺ and refused to show him respect so they were punished with doubt concerning his affair. Those who acted shamelessly devised a barrier between themselves and the blessing of [the Prophet's] companionship and the bounties of serving him. If they had hastened [instead] to reject the envy they felt and had accepted his state with venera- tion and honored [him] they would have found blessing in following him and happiness in both abodes. But how could they be otherwise when what had already been determined distanced themḍ They were kept back by fate qisma from the carpet of service khidma. There is no maneuvering that can help those held back by the [divine] decrees.
والله سبحانه وتعالى أعلم منكم -أيها المؤمنون- بعداوة هؤلاء اليهود لكم، وكفى بالله وليًّا يتولاكم، وكفى به نصيرًا ينصركم على أعدائكم.
"والله أعلم بأعدائكم" أي هو أعلم بهم ومحذركم منهم وكفى بالله وليا وكفى بالله نصيرا أي كفى به وليا لمن لجأ إليه ونصيرا لمن أستنصره.
وقوله ( والله أَعْلَمُ بِأَعْدَائِكُمْ ) جملة معترضة للتأكيد والتحذير .أى : والله - تعالى - أعلم أعدائكم منكم - أيها المؤمنون - وقد أخبركم بأحوالهم وبما يبيتون لكم من شرور فاحذروهم ولا تلتفتوا إلى أقوالهم وأعدوا العدة لتأديبهم دفاعا عن دينكم وعقيدتكم .وقوله ( وكفى بالله وَلِيّاً وكفى بالله نَصِيراً ) تذييل قصد به غرس الطمأنينة فى نفوس المؤمنين بأن العاقبة لهم .أى : ( وكفى بالله وَلِيّاً ) يتولى أموركم ، ويصلح بالكم ، ( وكفى بالله نَصِيراً ) يدفع عنكم مكرهم وشرورهم؛ وما دام الأمر كذلك فاكتفوا بولايته ونصرته . واعتصموا بحبله ، وأطيعوا أمره ، ولا تكونوا فى ضيق من مكر أعدائكم فإن الله ناصركم عليهم بفضله وإحسانه .وقوله ( وكفى ) فعل ماض . ولفظ الجلالة فاعل والباء مزيدة فيه لتأكيد الكافية . ووليا ونصيرا منصوبان على التمييز . وقيل على الحال .وكرر - سبحانه - الفعل كفى لإِلقاء الطمأنينة فى قلوب المؤمنين ، لأن التكرار فى مثل هذا المقام يكون أكثر تأثيرا فى القلب ، وأشد مبالغة فيما سيق الكلام من أجله .فكأنه - سبحانه - يقول لهم : اكتفوا بولاية الله ونصرته ، وكفاكم الله الولاية والنصرة والمعونة . ومن كان الله كافيه نصره على عدوه فاطمئنوا ولا تخافوا .
القول في تأويل قوله : وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى بِاللَّهِ وَلِيًّا وَكَفَى بِاللَّهِ نَصِيرًا (45)ثم أخبر الله جلّ ثناؤه عن عداوة هؤلاء اليهود الذين نهى المؤمنين أن يستنصحوهم في دينهم إياهم، فقال جل ثناؤه: =" والله أعلم بأعدائكم "، يعني بذلك تعالى ذكره: والله أعلم منكم بعداوَة هؤلاء اليهود لكم، أيها المؤمنون. يقول: فانتهوا إلى طاعتي فيما نهيتكم عنه من استنصاحهم في دينكم، (1) فإني أعلم بما هم عليه لكم من الغشِّ والعداوة والحسد، وأنهم إنما يبغونكم الغوائل، ويطلبون أن تضلوا عن محجة الحق فتهلكوا.* * *وأما قوله: " وكفى بالله وليًّا وكفى بالله نصيرًا "، فإنه يقول: فبالله، أيها المؤمنون، فثقوا، وعليه فتوكلوا، وإليه فارغبوا، دون غيره، يكفكم مهمَّكم، وينصركم على أعدائكم =" وكفى بالله وليًّا "، يقول: وكفاكم وحسْبكم بالله ربكم وليًّا يليكم ويلي أموركم بالحياطة لكم، والحراسة من أن يستفزّكم أعداؤكم عن دينكم، أو يصدّوكم عن اتباع نبيكم (2)" وكفى بالله نصيرًا "، يقول: وحسبكم بالله ناصرًا لكم على أعدائكم وأعداء دينكم، وعلى من بغاكم الغوائل، وبغى دينكم العَوَج. (3)----------------الهوامش :(1) في المخطوطة: "مما نهيتكم عنه" ، وفي المطبوعة: "عما نهيتكم عنه" ، والصواب ما أثبت.(2) انظر تفسير: "الولي" فيما سلف 2: 489 ، 564 / 5: 424 / 6: 142 ، 313 ، 497.(3) انظر تفسير"النصير" فيما سلف 2: 489 ، 564 / 5: 581 / 6: 443 ، 449.
( والله أعلم بأعدائكم ) منكم فلا تستنصحوهم فإنهم أعداؤكم ، ( وكفى بالله وليا وكفى بالله نصيرا ) قال الزجاج : معناه اكتفوا بالله وليا واكتفوا بالله نصيرا .
وجملة { والله أعلم بأعدائكم } معترضة ، وهي تعريض؛ فإنّ إرادتهم الضلالة للمؤمنين عن عداوة وحسد .وجملة { وكفى بالله ولياً وكفى بالله نصيراً } [ النساء : 45 ] تذييل لتَطْمئنّ نفوس المؤمنين بنصر الله ، لأنّ الإخبار عن اليهود بأنّهم يريدون ضلال المسلمين ، وأنّهم أعداء للمسلمين ، من شأنه أن يلقي الروع في قلوب المسلمين ، إذ كان اليهود المحاورون للمسلمين ذوي عَدد وعُدد ، وبيدهم الأموال ، وهم مبثوثون في المدينة وما حولها : من قينقاع وقريظة والنضِير وخِيْبر ، فعداوتهم ، وسوء نواياهم ، ليسا بالأمر الذي يستهان به؛ فكان قوله : { وكفى بالله ولياً } مناسباً لقوله : { ويريدون أن تضلوا السبيل } ، أي إذا كانوا مضمرين لكم السوء فاللَّه وليّكم يهديكم ويتولّى أموركم شأن الوليّ مع مولاه ، وكان قوله : { وكفى بالله نصيراً } مناسباً لقوله : { بأعدائكم } ، أي فاللَّه ينصركم .وفعل ( كفى ) في قوله : { وكفى بالله ولياً وكفى بالله نصيراً } مستعمل في تقوية اتّصاف فاعله بوصف يدلّ عليه التمييز المذكورُ بعده ، أي أنّ فاعل ( كفى ) أجدر من يتّصف بذلك الوصف ، ولأجل الدلالة على هذا غلَب في الكلام إدخال باء على فاعل فعل كفى ، وهي باء زائدة لتوكيد الكفاية ، بحيث يحصل إبهام يشوّق السامع إلى معرفة تفصيله ، فيأتون باسم يُميّز نوع تلك النسبة ليتمكّن المعنى في ذهن السامع .وقد يجيء فاعل ( كفى ) غير مجرور بالباء ، كقول عبدِ بني الحسحاس :كفَى الشيبُ والأسلام للمرء ناهياً ... وجعل الزجّاج الباء هنا غير زائدة وقال : ضُمّن فعل كفَى معنى اكتف ، واستحسنه ابن هشام .وشذّت زيادة الباء في المفعول ، كقول كعب بن مالك أو حسّان بن ثابت :فكفَى بنَا فضلاً على مَنْ غَيْرُنا ... حُبَّ النبي محمّد إيّاناوجزم الواحدي في شرح قول المتنبّي :كفى بجسمي نحولا أنّني رجل ... لولا مخاطبتي إيّاك لم ترنيبأنه شذوذ .ولا تزاد الباء في فاعل { كفى } بمعنى أجزأ ، ولا التي بمعنى وقّى ، فرقا بين استعمال كفى المجازي واستعمالها الحقيقي الذي هو معنى الاكتفاء بذات الشيء نحو :كفاني ولم أطلب قليل من المال ...
هذا ذم لمن { أُوتُوا نَصِيبًا مِنَ الْكِتَابِ } وفي ضمنه تحذير عباده عن الاغترار بهم، والوقوع في أشراكهم، فأخبر أنهم في أنفسهم { يَشْتَرُونَ الضَّلَالَةَ } أي: يحبونها محبة عظيمة ويؤثرونها إيثار من يبذل المال الكثير في طلب ما يحبه. فيؤثرون الضلال على الهدى، والكفر على الإيمان، والشقاء على السعادة، ومع هذا { يُرِيدُونَ أَنْ تَضِلُّوا السَّبِيلَ } . فهم حريصون على إضلالكم غاية الحرص، باذلون جهدهم في ذلك .ولكن لما كان الله ولي عباده المؤمنين وناصرهم، بيَّن لهم ما اشتملوا عليه من الضلال والإضلال، ولهذا قال: { وَكَفَى بِاللَّهِ وَلِيًّا } أي: يتولى أحوال عباده ويلطف بهم في جميع أمورهم، وييسر لهم ما به سعادتهم وفلاحهم. { وَكَفَى بِاللَّهِ نَصِيرًا } ينصرهم على أعدائهم ويبين لهم ما يحذرون منهم ويعينهم عليهم. فولايته تعالى فيها حصول الخير، ونصره فيه زوال الشر.
قوله تعالى : والله أعلم بأعدائكم يريد منكم ؛ فلا تستصحبوهم فإنهم أعداؤكم . ويجوز أن يكون أعلم بمعنى عليم ؛ كقوله تعالى : وهو أهون عليه أي هين . وكفى بالله وليا وكفى بالله نصيرا الباء زائدة ؛ زيدت لأن المعنى اكتفوا بالله فهو يكفيكم أعداءكم . ووليا ونصيرا نصب على البيان ، وإن شئت على الحال .
The book of God is given to a community so that it may rectify the thinking and conduct of its people. But when the bearers of the Divine Book, like the Jews, suffer from decline, they begin to take misguidance in place of guidance from it. The commands of God become the subject of futile hair-splitting discussions; concocted philosophies are produced in the name of theology, and wrongdoers alter the divine book to justify the religious validity of their actions. They detach the words of God from their context and interpret them on the basis of their own assumptions. The Jews having received a portion of the Book means that they were able to read the words of the Book, but could not mould their actions according to those words, thereby defeating the real purpose of the Scriptures. They remained the bearers of the Book so far as its words were concerned, but in the matter of practice they adopted the ways of other worldly communities. Moreover, while the others practised worldliness in the name of worldliness, the Jews adopted the same worldly ways but had the audacity to try to justify their practices by misquoting the Divine Book.
The present verses take up the matter of dealings with enemies. It brings into sharp focus the wicked tricks, in word and deed, as practiced by the Jews, and then gives a view of what is true and correct. This last aspect is in a way an exhortation to Muslims that they should be careful in choosing the words they use to say what they have to say, for mincing words is not their style.
In the previous verse (46), there was a description of the Jewish stance against Islam which ranged from flat denial to laboured falsification, something born out of the desire to misrepresent, alter and ridicule. The present verse addresses them directly and commands them to believe in the final revelation and demonstrate their confirmation. Should they continue ignoring the warning and remain hostile, they should really be concerned with the chilling prospects of what their fate would be as a consequence of their ill choice.
(Allah knoweth best (who are) your enemies) from among the hypocrites and the Jews. (Allah is sufficient as a Friend) as a Protector, (and Allah is sufficient as a Helper) as a Defender against them.