She That Disputeth, The Pleading Woman, She Who Pleaded — Verse 21

God has inscribed in the Preserved Tablet or it means He has decreed ‘I shall assuredly prevail I and My messengers’ by means of definitive proof or the sword. Truly God is Strong Mighty.

كتب الله في اللوح المحفوظ وحَكَم بأن النصرة له ولكتابه ورسله وعباده المؤمنين. إن الله سبحانه قوي لا يعجزه شيء، عزيز على خلقه.

"كتب الله لأغلبن أنا ورسلي" أي قد حكم وكتب في كتابه الأول وقدره الذي لا يخالف ولا يمانع ولا يبدل بأن النصرة له ولكتابه ورسله وعباده المؤمنين في الدنيا والآخرة "وأن العاقبة للمتقين" كما قال تعالى "إنا لننصر رسلنا والذين آمنوا في الحياة الدنيا ويوم يقوم الأشهاد يوم لا ينفع الظالمين معذرتهم ولهم اللعنة ولهم سوء الدار" وقال ههنا "كتب الله لأغلبن أنا ورسلي إن الله قوي عزيز" أي كتب القوي العزيز أنه الغالب لأعدائه وهذا قدر محكم وأمر مبرم أن العاقبة والنصرة للمؤمنين في الدنيا والآخرة.

ثم بشر - سبحانه - من هم على الحق بأعظم البشارات فقال : ( كَتَبَ الله لأَغْلِبَنَّ أَنَاْ ورسلي إِنَّ الله قَوِيٌّ عَزِيزٌ ) .أى : أثبت الله - تعالى - ذلك فى اللوح المحفوظ وقضاه ، وأراد وقوعه فى الوقت الذى يشاؤه .فالمراد بالكتابة : القضاء والحكم . وعبر بالكتابة للمبالغة فى تحقق الوقوع .وقد ذكروا فى سبب نزول هذه الآية ، أنه لما فتح الله - تعالى - للمؤمنين ما فتح من الأرض ، قال المؤمنون : إنا لنرجو أن يفتح الله لنا فارس والروم .فقال بعض المنافقين : أتظنون الروم وفارس كبعض القرى التى تغلبتم عليها ، والله إنهم لأكثر عددا وأشد بطشا ، من أن تظنوا فيهم ذلك ، فنزلت .قال الآلوسى : ( كَتَبَ الله ) أى : أثبت فى اللوح المحفوظ ، أو قضى وحكم . . . وهذا التعبير جار مجرى القسم ، ولذا قال - سبحانه - : ( لأَغْلِبَنَّ أَنَاْ ورسلي ) أى : بالحجة والسيف وما يجرى مجراه ، أو بأحدهما . . .( إِنَّ الله قَوِيٌّ ) على نصر رسله وأوليائه ( عَزِيزٌ ) لا يغلبه غالب بل هو القاهر فوق عباده .والمقصود بالآية الكريمة : تقرير سنة من سننه - تعالى - التى لا تتخلف ، وأن النصر سيكون حليفا لأوليائه ، فى الوقت الذى علمه وأراده .وشيبه بهذه الآية قوله - تعالى - : ( إِنَّا لَنَنصُرُ رُسُلَنَا والذين آمَنُواْ فِي الحياة الدنيا وَيَوْمَ يَقُومُ الأشهاد ) وقوله - تعالى - ( وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا المرسلين إِنَّهُمْ لَهُمُ المنصورون وَإِنَّ جُندَنَا لَهُمُ الغالبون ).

القول في تأويل قوله تعالى : كَتَبَ اللَّهُ لأَغْلِبَنَّ أَنَا وَرُسُلِي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (21)وقوله: (كَتَبَ اللَّهُ لأغْلِبَنَّ أَنَا وَرُسُلِي ) يقول: قضى الله وخطّ في أمّ &; 23-257 &; الكتاب، لأغلبن أنا ورسلي مَن حادّني وشاقَّني.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (كَتَبَ اللَّهُ لأغْلِبَنَّ أَنَا وَرُسُلِي ) . الآية، قال: كتب الله كتابا وأمضاه.وقوله: (إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ ) يقول: إن الله جلّ ثناؤه ذو قوّة وقدرة على كلّ من حادّه، ورسوله أن يهلكه، ذو عزّة فلا يقدر أحد أن ينتصر منه إذا هو أهلك وليه، أو عاقبه، أو أصابه في نفسه بسوء.

( كتب الله ) قضى الله قضاء ثابتا ( لأغلبن أنا ورسلي إن الله قوي عزيز ) [ نظيره ] قوله : " ولقد سبقت كلمتنا لعبادنا المرسلين إنهم لهم المنصورون " ( الصافات 71 - 72 ) قال الزجاج : غلبة الرسل على نوعين : من بعث منهم بالحرب فهو غالب بالحرب ، ومن لم يؤمر بالحرب فهو غالب بالحجة .

كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (21)وجملة كتب الله لأغلبن } علة لجملة { أولئك في الأذلين } أي لأن الله أراد أن يكون رسوله صلى الله عليه وسلم غالباً لأعدائه وذلك من آثار قدرة الله التي لا يغلبها شيء وقد كتب لجميع رسله الغلبة على أعدائهم ، فغلبتهم من غلبة الله إذ قدرة الله تتعلق بالأشياء على وفق إرادته وإرادة الله لا يغيّرها شيء ، والإِرادة تجري على وفق العلم ومجموع توارد العلم والإِرادة والقدرة على الموجود هو المسمى بالقضاء . وهو المعبر عنه هنا ب { كتب الله } لأن الكتابة استعيرت لمعنى : قضى الله ذلك وأراد وقوعه في الوقت الذي علمه وأراده فهو محقق الوقوع لا يتخلف مثل الأمر الذي يراد ضبطه وعدم الإِخلال به فإنه يكتب لكِي لا ينسى ولا ينقص منه شيء ولا يجحد التراضي عليه .فثبت لرسوله صلى الله عليه وسلم الغلبة لشمول ما كتبه الله لرسله إياه وهذا إثبات لغلبة رسوله أقواماً يحادُّونه بطريق برهاني .فجملة { لأغلبن } مصوغة صيغة القول ترشيحاً لاستعارة { كتب } إلى معنى قضى وقدر . والمعنى : قضى مدلول هذه الجملة ، أي قضى بالغلبة لله ورسوله صلى الله عليه وسلم فكأن هذه الجملة هي المكتوبة من الله . والمراد : الغلبة بالقوة لأن الكلام مسوق مساق التهديد . وأما الغلبة بالحجة فأمر معلوم .وجملة { إن الله قوي عزيز } تعليل لجملة { لأغلبن } لأن الذي يغالب الغالب مغلوب . قال حسان: ... زعمت سَخينةُ أنْ ستغلبُ ربّهاوليُغْلَبَنّ مُغالب الغلاّب ...

ووعد لمن آمن به، وبرسله، واتبع ما جاء به المرسلون، فصار من حزب الله المفلحين، أن لهم الفتح والنصر والغلبة في الدنيا والآخرة، وهذا وعد لا يخلف ولا يغير، فإنه من الصادق القوي العزيز الذي لا يعجزه شيء يريده.

كتب الله لأغلبن أي : قضى الله ذلك . وقيل : كتب في اللوح المحفوظ ، عن قتادة . الفراء : كتب بمعنى قال . أنا توكيد ورسلي من بعث منهم بالحرب فإنه غالب بالحرب ، ومن بعث منهم بالحجة فإنه غالب بالحجة . قال مقاتل قال المؤمنون : لئن فتح الله لنا مكة والطائف وخيبر وما حولهن رجونا أن يظهرنا الله على فارس والروم ، فقال عبد الله بن أبي ابن سلول : أتظنون الروم وفارس مثل القرى التي غلبتم عليها ؟ ! والله إنهم لأكثر عددا ، وأشد بطشا من أن تظنوا فيهم ذلك ، فنزلت : لأغلبن أنا ورسلي . نظيره : ولقد سبقت كلمتنا لعبادنا المرسلين إنهم لهم المنصورون وإن جندنا لهم الغالبون .

When a self-seeking man opposes the call for Truth, he thinks that he is thus making himself safe. But in the Hereafter, when he sees that the things on which he relied are of no avail on the day of judgement, he will be struck with horror. A hypocrite, in order to vindicate his position, indulges in tall talk to the extent of taking oaths as an assurance of his sincerity. After doing all this, he thinks that he has been very clever and that he has provided some support for himself. But when the blast of Doomsday opens the secrets of realities, he will come to know at that time that his attempts at vindication were simply a series of false words taught by Satan as ‘certain proof’ of his innocence.

Commentary Chastising the Hypocrites for their Secret Alliance with the Jews أَلَمْ تَرَ‌ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّـهُ عَلَيْهِم (Have you not seen those who have friendship with a people with whom Allah is angry? ....58:14) Allah condemns the hypocrites who secretly formed an alliance with the Jews who challenge Allah and His Apostle, while in effect they belong neither to the Muslims nor to the Jews. Consequently, Allah has prepared for them a humiliating and condign chastisement. It is not permissible to have a friendly intimacy with the enemies of Allah and His Messenger ﷺ - whether the unbelievers are Jews, or Christians, or pagans or of any other creed. Even rationally this is not possible, because the capital asset of a believer is the love of Allah, while a non-believer relishes in opposing and challenging Him. It is not possible for a person to have sincere love and affection for someone and to love and have intimacy with the latter's enemy. Here 'love', 'affection' or 'intimacy' refers to the one coming from the heart involving intense emotional commitment (which necessarily includes having love with his way of life. Ed.). This is called Muwalah or 'intimate friendship'. This type of friendship is limited to sincere Muslims. Therefore, the Qur'anic verses on many occasions strictly prohibit Muslims from having this sort of relationship with non-Muslims. Any Muslim who has such intimate friendship with non-Muslims will be seen to fall in the circle of unbelievers. In contra-distinction to Muwalah [ intimate friendship ], there is a concept of Muwalah which refers to the relationship based on sympathy, kindness and concern. It includes charitable assistance and support, business, commercial, trade dealings and economic cooperation, condolence and consolation and any well-meaning attitude of well-being and welfare. Barring unbelievers who are at war with the believers, this kind of relationship is permissible with all other non-Muslims. The paradigm of the Holy Prophet ﷺ and the noble Companions ؓ in this direction is ample testimony to this practice. However, it is necessary to ensure that the relationship of Muwalah is not harmful to the cause of religion; it should not create laxity in 'faith and practice' of Islam nor should it 'harm, hurt or injure' other Muslims. Please see Ma` ariful Qur'an, Vol. 2/ pp 54-61: under Surah Al-` Imran: v.28-30 for a detailed account of the distinction between Muwalat [ intimate friendship ], Muwasat [ sympathy ] and Muamalat [ dealings ] or Mudarah [ cordiality ]. وَيَحْلِفُونَ عَلَى الْكَذِبِ (and they swear false oaths ...58:14). It means they swear oaths profanely. According to some reports, this verse was revealed in connection with ` Abdullah Ibn 'Ubayy and ` Abdullah Ibn Nabtal: One day the Messenger of Allah ﷺ was sitting with his noble Companions ؓ and said to them: "Soon a person will come to you whose heart will be the heart of a tyrant and who sees through the Shaitan's eyes." Soon afterwards ` Abdullah Ibn Nabtal, the hypocrite, entered. He was blue-eyed, wheat-coloured, short-statured and skimpy-bearded. The Messenger of Allah ﷺ asked him: "Why do you and your comrades use obscene words against me?" He swore that he did not do that. Then he called his comrades and they too took this false oath. Allah told the Holy Prophet ﷺ ; about their lie and profane oath. [ Qurtubi ]

(Allah hath decreed: Lo! I verily shall conquer, I and My messengers) i.e. Muhammad (pbuh) they shall conquer Persia, Byzantium, the hypocrites and the Jews. (Lo! Allah is Strong) through giving help to his prophets, (Almighty) in retribution against His enemies. This was revealed about 'Abdullah Ibn Ubayy Ibn Salul who said to the true believers: �Do you really think that you shall conquer Persia and Byzantium?�.

The Opponents of Allah and His Messenger are the Losers Allah and His Messenger shall prevail Allah the Exalted asserts that the rebellious and stubborn disbelievers who defy Him and His Messenger , those who do not embrace the religion and stay away from Truth, are in one area, while the guidance is in another area, أُوْلَـئِكَ فِى الاٌّذَلِّينَ (They will be among those most humiliated.) they are among the miserable, the cast out, banished from goodness; they are the humiliated ones in this life and the Hereafter. Allah said, كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى (Allah has decreed: "Verily, I and My Messengers shall be the victorious.") meaning, He has decreed, written in the First Book, and decided in the decree that He has willed -- which can never be resisted, changed or prevented -- that final victory is for Him, His Book, His Messengers and the faithful believers, in this life and the Hereafter: إِنَّ الْعَـقِبَةَ لِلْمُتَّقِينَ (Surely, the (good) end is for those who have Taqwa.)(11:49), إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ - يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (Verily, We will indeed make victorious Our Messengers and those who believe in the life of this world and on the Day when the witnesses will stand forth, the Day when their excuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode.)(40:51-52) Allah said here, كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ (Allah has decreed: "Verily, I and My Messengers shall be the victorious." Verily, Allah is All-Powerful, Almighty.) meaning, the Almighty, All-Powerful has decreed that He shall prevail over His enemies. Indeed, this is the final judgement and a matter ordained; the final triumph and victory are for the believers in this life and the Hereafter The Believers do not befriend the Disbelievers Allah the Exalted said, لاَّ تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ يُوَآدُّونَ مَنْ حَآدَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُواْ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَنَهُمْ أَوْ عَشِيرَتَهُمْ (You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger, even though they were their fathers or their sons or their brothers or their kindred.) Meaning, do not befriend the deniers, even if they are among the closest relatives. Allah said, لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَىْءٍ إِلاَ أَن تَتَّقُواْ مِنْهُمْ تُقَـةً وَيُحَذِّرْكُمُ اللَّهُ نَفْسَهُ (Let not the believers take the disbelievers as friends instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself.) (3:28), and, قُلْ إِن كَانَ ءَابَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَنُكُمْ وَأَزْوَجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَلٌ اقْتَرَفْتُمُوهَا وَتِجَـرَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَـكِنُ تَرْضَوْنَهَآ أَحَبَّ إِلَيْكُمْ مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الْفَـسِقِينَ (Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striving hard and fighting in His cause, then wait until Allah brings about His decision (torment). And Allah guides not the people who are the rebellious.)(9:24) Sa`id bin `Abdul-`Aziz and others said that this Ayah, لاَّ تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ (You will not find any people who believe in Allah and the Last Day...) was revealed in the case of Abu `Ubaydah `Amir bin `Abdullah bin Al-Jarrah when he killed his disbelieving father, during the battle of Badr. This is why when `Umar bin Al-Khattab placed the matter of Khilafah in the consultation of six men after him, he said; "If Abu `Ubaydah were alive, I would have appointed him the Khalifah." It was also said that the Ayah, وَلَوْ كَانُواْ ءَابَآءَهُمْ (even though they were their fathers), was revealed in the case of Abu `Ubaydah, when he killed his father during the battle of Badr, while the Ayah, أَوْ أَبْنَآءَهُمْ (or their sons) was revealed in the case of Abu Bakr As-Siddiq when he intended to kill his (disbelieving) son, `Abdur-Rahman, (during Badr), while the Ayah, أَوْ إِخْوَنَهُمْ (or their brothers) was revealed about the case of Mus`ab bin `Umayr, who killed his brother, `Ubayd bin `Umayr, during Badr, and that the Ayah, أَوْ عَشِيرَتَهُمْ (or their kindred) was revealed about the case of `Umar, who killed one of his relatives during Badr, and also that this Ayah was revealed in the case of Hamzah, `Ali and Ubaydah bin Al-Harith. They killed their close relatives `Utbah, Shaybah and Al-Walid bin `Utbah that day. Allah knows best. A similar matter is when Allah's Messenger ﷺ consulted with his Companions about what should be done with the captives of Badr. Abu Bakr As-Siddiq thought that they should accept ransom for them so the Muslims could use the money to strengthen themselves. He mentioned the fact that the captured were the cousins and the kindred, and that they might embrace Islam later on, by Allah's help. `Umar said, "But I have a different opinion, O Allah's Messenger! Let me kill so-and-so, my relative, and let `Ali kill `Aqil (`Ali's brother), and so-and-so kill so-and-so. Let us make it known to Allah that we have no mercy in our hearts for the idolators." Allah said, أُوْلَـئِكَ كَتَبَ فِى قُلُوبِهِمُ الإِيمَـنَ وَأَيَّدَهُمْ بِرُوحٍ مِّنْهُ (For such He has written faith in their hearts, and strengthened them with Ruh from Himself.) means, those who have the quality of not befriending those who oppose Allah and His Messenger , even if they are their fathers or brothers, are those whom Allah has decreed faith, meaning, happiness, in their hearts and made faith dear to their hearts and happiness reside therein. As-Suddi said that the Ayah, كَتَبَ فِى قُلُوبِهِمُ الإِيمَـنَ (He has written faith in their hearts,) means, "He has placed faith in their hearts." Ibn `Abbas said that, وَأَيَّدَهُمْ بِرُوحٍ مِّنْهُ (and strengthened them with Ruh from Himself.) means, "He gave them strengths." Allah's statement, وَيُدْخِلُهُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَا رَضِىَ اللَّهُ عَنْهُمْ وَرَضُواْ عَنْهُ (And He will admit them to Gardens under which rivers flow, to dwell therein. Allah is well pleased with them, and they are well pleased with Him.) was explained several times before. Allah's statement, رِّضِىَ اللَّهُ عَنْهُمْ وَرَضُواْ عَنْهُ (Allah is well pleased with them, and they are well pleased with Him.) contains a beautiful secret. When the believers became enraged against their relatives and kindred in Allah's cause, He compensated them by being pleased with them and making them pleased with Him from what He has granted them of eternal delight, ultimate victory and encompassing favor. Allah's statement, أُوْلَـئِكَ حِزْبُ اللَّهِ أَلاَ إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ (They are the party of Allah. Verily, the party of Allah will be the successful.) indicates that they are the party of Allah, meaning, His servants who are worthy of earning His honor. Allah's statement, أَلاَ إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ (Verily, the party of Allah will be the successful.) asserts their success, happiness and triumph in this life and the Hereafter, in contrast to those, who are the party of the devil, أَلاَ إِنَّ حِزْبَ الشَّيْطَـنِ هُمُ الخَـسِرُونَ (Verily, the party of Shaytan will be the losers!) This is the end of the Tafsir of Surat Al-Mujadilah. All praise and thanks are due to Allah.