(16) “Say.”
“Say” to them, censuring them for their flight and informing them that it will be of no benefit whatsoever: “Flight will never benefit you if you flee from death or killing.” Even if you were in your homes, those among you for whom death had been decreed would still have gone forth to their places of death.
Means are effective so long as they are not opposed by the divine decree and predestination. Once the divine decree and predestination come to pass, every means vanishes and every device (1) that a person thought would save him becomes futile.
“And then,” after you had fled to escape death and killing and to enjoy this world, “you would enjoy it only briefly”—an enjoyment not worth your flight, your abandonment of Allah’s command, and your depriving yourselves of everlasting enjoyment amid eternal bliss.
He then explained that no means can avail a servant whatsoever when Allah intends him harm. He said: “Say, ‘Who is it that can protect you’”—that is, shield you—“from Allah if He intends harm for you,” meaning evil, “or intends mercy for you?” For He alone gives and withholds, harms and benefits. None but He brings good, and none but He repels evil.
“And they will find no protector for themselves apart from Allah” to undertake their care and bring them benefit (2), “nor any helper,” meaning anyone to support them and ward off harm from them.
Let them therefore obey the One who alone governs all affairs, whose will is executed and whose decree inevitably comes to pass. Once His protection and support are forsaken, neither protector nor helper can be of any benefit.
Allah then warned and threatened those who discouraged and obstructed others, saying: “Allah certainly knows those among you who hinder” those who [have not] (3) gone out from setting out, “and who say to their brothers” who did go out: ⦗661⦘ “Come to us”—meaning, return, as in their previously cited words: “O people of Yathrib, there is no place for you here, so return.”
Despite obstructing and discouraging others, “they themselves come to battle”—meaning fighting and jihad—“only a little.” They are the people most intent upon remaining behind, because they lack the motives for fighting—faith and patience—while possessing every cause of cowardice: hypocrisy and lack of faith.
They are “miserly toward you” with their bodies when it is time to fight and with their wealth when it is time to spend upon it. Thus, they strive with neither their wealth nor their lives. “When fear comes, you see them looking at you” like someone fainting “from death,” because of the intense cowardice that has uprooted their hearts, the anxiety that has left them bewildered, and their fear of being forced into the fighting they detest.
“But when the fear has passed” and they are safe and reassured, “they lash you with sharp tongues”; that is, they address you and speak to you with harsh words and false claims.
Upon hearing them, you would think them courageous and bold, yet they are “miserly toward the good” required of them. This is the worst quality a person can possess: to withhold what he has been commanded to give; to be miserly with his wealth rather than spend it where it belongs; to withhold his body from striving against Allah’s enemies or calling to Allah’s path; and to be miserly with his standing, knowledge, sincere counsel, and sound opinion.
“Those” who are in this condition “have not believed.” Because of their lack of faith, Allah rendered their deeds fruitless, “and that is easy for Allah.”
As for the believers, Allah has protected them from the avarice of their souls and enabled them to offer what they were commanded to give: their bodies in fighting in His cause and exalting His word, their wealth in spending upon avenues of goodness, and their standing and knowledge.
“They think the confederates have not withdrawn.” That is, they suppose that the confederates who banded together to wage war against the Messenger of Allah (peace and blessings be upon him) and his Companions have not withdrawn and will not do so until they annihilate them. Their supposition failed, and their expectation proved false.
“And if the confederates should come” once again, “they would wish they were dwelling among the Bedouins in the desert, asking for news about you.” That is, if the confederates returned a second time as they had on this occasion, these hypocrites would wish not to be in Medina or anywhere near it, but rather among the Bedouins in the desert, seeking reports about you and asking what had happened to you.
May they perish and be cast far away! Their presence is not worth caring about (4): “Even if they were among you, they would fight only a little.” Therefore, pay them no heed and do not grieve over them.
“You certainly have an excellent example in the Messenger of Allah.” He personally attended the raging battle and entered the field of war, although he was the noble and perfect man and the valiant hero. How, then, can you begrudge offering your own lives in a cause for which the Messenger of Allah (peace and blessings be upon him) generously offered his own life?
Follow his example in this and in every other matter.
The scholars of legal theory cite this verse as evidence for the probative authority of the Messenger’s actions (peace and blessings be upon him). The general rule is that his ummah follows his example in legal rulings unless revealed evidence establishes that a ruling was exclusive to him.
There are two kinds of example: a good example and an evil one.
The good example is that of the Messenger (peace and blessings be upon him), for whoever follows his example travels the path leading to Allah’s honor, which is the straight path.
Following anyone else when that person opposes him is the evil example, as when the disbelievers (5), after the messengers called them to follow [them] (6), said: “Indeed, we found our forefathers following a way, and we are rightly guided in their footsteps.”
Only one who hopes in Allah and the Last Day follows this excellent example and is enabled to do so. The faith he possesses (7), his fear of Allah, his hope for His reward, and his fear of His punishment all spur him to follow the Messenger’s example (peace and blessings be upon him).
Having described the hypocrites’ condition in times of fear, He described that of the believers, saying: “When the believers saw the confederates” who had banded together, taken up their positions, and brought fear to its height, “they said, ‘This is what Allah and His Messenger promised us,’” in His words: “Or did you suppose that you would enter Paradise before there came upon you the like of what befell those who passed away before you? Affliction and adversity befell them, and they were shaken until the Messenger and those who believed with him said, ‘When will Allah’s help come?’ Surely Allah’s help is near.”
“And Allah and His Messenger spoke the truth,” for we have now seen what we were told would occur. “And it only increased them in faith” within their hearts “and submission” in their bodily actions and obedience to Allah’s command.
After mentioning that the hypocrites had pledged to Allah that they would not turn their backs, only to break that pledge, He mentioned the believers’ faithfulness to theirs. He said: “Among the believers are men who have been true to what they pledged to Allah.” That is, they fulfilled it completely and perfectly, offering their very lives for His pleasure and devoting themselves to His obedience.
“Some of them have fulfilled their vow”; that is, they attained their desire and objective and discharged the obligation upon them. They were either killed in Allah’s cause or died after fully discharging their duty without falling short in any respect.
“And some are still waiting” to complete what is required of them. They have embarked upon discharging their obligation and fulfilling their vow but have not yet completed it. They hope to complete it and strive earnestly to do so.
“And they have made no change whatsoever,” unlike others. Rather, they have remained true to their pledge without turning aside or changing. These are men in the true sense of the word, while everyone (8) besides them merely has the outward form of a man, for their qualities fall short of those of true men.
“So that Allah may reward the truthful for their truthfulness”; that is, because of their truthfulness in their words, their states, and their dealings with Allah, and because their outward and inward states are alike. Allah Most High said: “This is the Day when the truthful ⦗662⦘ will benefit from their truthfulness. Theirs are Gardens beneath which rivers flow, where they will abide forever,” to the end of the verse.
That is, We decreed these trials, tribulations, and upheavals so that the truthful might be distinguished from the liar, and so that He might reward the truthful for their truthfulness “and punish the hypocrites” whose hearts and deeds changed when trials descended and who failed to honor their covenant with Allah.
“If He wills” to punish them—by not willing their guidance, for He knows there is no good in them and therefore grants them no success.
“Or He may turn to them in mercy” by enabling them to repent and return to Him. This is what one may generally expect from the generosity of the Most Generous. He therefore concluded the verse with two names indicating forgiveness, grace, and beneficence: “Indeed, Allah has always been All-Forgiving, Most Merciful”—“All-Forgiving” toward those who have transgressed against themselves, even if they have committed many acts of disobedience, provided they repent; and “Most Merciful” toward them, for He enables them to repent, then accepts their repentance and conceals what they have committed.
“And Allah repelled the disbelievers in their rage; they gained no good.” That is, He sent them back disappointed. They failed to attain the objective over which they were furious and enraged, though they considered themselves capable of [attaining it] (9) and were certain that victory would be theirs. Their hosts had deluded them, they were impressed by the coalition they had formed, and they rejoiced in their numbers and equipment.
Allah therefore sent against them a mighty wind, which was (10) the easterly wind. It shook their positions, tore down their tents, overturned their cooking pots, and threw them into disarray. Allah struck terror into them, so they withdrew in rage. This was part of Allah’s aid to His believing servants.
“And Allah spared the believers from fighting” through the ordinary and providential means He brought about for them. “And Allah is All-Powerful, Almighty.” None contends with Him without being defeated; none seeks His aid without prevailing; nothing He wills is beyond His power; and those possessing power and might gain nothing from either unless He assists them with His power and might.
“And He brought down those who had supported them”—that is, aided them—“from among the People of the Book,” namely the Jews, “from their strongholds.” That is, He brought them down from their fortresses, granting victory over them and placing them under the rule of Islam.
“And He cast terror into their hearts,” so they were unable to fight. Instead, they surrendered, submitted, and were humbled. “A group you killed”—the fighting men—“and a group you took captive”—all the others, including the women and children.
“And He caused you to inherit”—that is, He bestowed upon you as spoils—“their land, their homes, their wealth, and a land upon which you had not set foot.” That is, this land had previously been so prestigious and strongly defended by its people that you had been unable to set foot upon it. But Allah empowered you, forsook them, and enabled you to seize their wealth, kill their men, and take them captive.
“And Allah is fully capable of all things.” Nothing is beyond His power, and it was by His power that He decreed for you what He decreed.
This group from among the People of the Book was the Jewish tribe of Banū Qurayza, who lived in a village outside Medina, not far away. [When] (11) the Prophet (peace and blessings be upon him) migrated to Medina, he entered into a peace treaty and truce with them. He did not fight them, nor did they fight him. They remained upon their religion, and he did not encroach upon them in any way.
However, on the day of the Battle of the Trench, they saw the confederates who had banded together against the Messenger of Allah, their great numbers, and the small number of Muslims. They thought the confederates would annihilate the Messenger and the believers. What helped bring this about was [the deception] (12) practiced against them by some of their leaders. They therefore broke their covenant with the Messenger of Allah (peace and blessings be upon him) and joined the polytheists in fighting him.
After Allah forsook the polytheists, the Messenger of Allah (peace and blessings be upon him) turned his attention to fighting them and besieged them in their fortress. They submitted to the judgment of Sa‘d ibn Muādh (may Allah be pleased with him), who ruled that their fighting men should be killed, their women and children taken captive, and their wealth taken as spoils.
Thus Allah completed His favor upon His Messenger and the believers, lavished His blessings upon them, and brought comfort to their eyes through the defeat of those enemies who were defeated, the killing of those who were killed, and the capture of those who were taken captive. Allah’s gracious care for His believing servants has never ceased.