كانت هذه هي الأجواء في المجتمع المسلم قبل نزول هذه السورة. وكان النبيّ ﷺ على يقينٍ بما أوحى الله إليه، ولذلك لم يُدْخِل رأيه في مجرى الأحداث إلا بما تُشير إليه هذه الوحي الإلهي، فكان يرجع إلى هذا الوحي في كل موقف وقبل أن يخطو أيَّ خطوة. ولم يكن يُغيّر مساره لا المشركون، ولا ضغطُ أصحابه الذين غضبوا من عداوة المشركين. وفي النهاية ألقى الله السكينة في قلوب المسلمين فاطمأنّوا، وقبلوا دون تردد ما يقوله لهم النبيّ ﷺ، كإخوانهم الذين لم يساورهم أيُّ شكٍّ من الأساس. وكان أبرز هؤلاء أبو بكر ﷺ، الذي لم يُشَكَّ في طمأنينته ولو للحظة واحدة.
Such was the atmosphere in the Muslim community prior to the revelation of this surah. The Prophet was certain of what God had inspired him. Therefore, he allowed himself no say in the drift of events other than what such divine inspiration pointed to. He referred to this inspiration at every point and before taking any step. Neither the unbelievers nor pressure by his Companions, who were infuriated by the unbelievers hostility, would make him change his course. Eventually, God put tranquillity in the Muslims’ hearts and they were reassured, accepting without hesitation what the Prophet told them, just like their brethren who never entertained any doubt in the first place. The prime example of these was Abu Bakr whose reassurance was never in doubt, not even for a brief moment.
ولذلك يبشّر مطلع السورة النبيَّ ﷺ ببشرى تُسعد قلبه كثيرًا: «إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا * لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا * وَيَنصُرَكَ اللَّهُ نَصْرًا عَزِيزًا» (الآيات ١-٣).
كما تشير السورة إلى السكينة التي أنزلها الله على المؤمنين، مُقرّةً بصدق إيمانهم، ومُبشّرةً إياهم بمغفرة الذنوب والثواب والنصر من عنده: «هُوَ الَّذِي أَنزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَّعَ إِيمَانِهِمْ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا * لِّيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَكَانَ ذَٰلِكَ عِندَ اللَّهِ فَوْزًا عَظِيمًا» (الآيتان ٤-٥).
في المقابل، يحلّ بأعدائهم من المنافقين والمشركين على حدّ سواء سخطُ الله وعذابه في الآخرة: «وَيُعَذِّبَ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ عَلَيْهِمْ دَائِرَةُ السَّوْءِ وَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ وَسَاءَتْ مَصِيرًا» (الآية ٦).
Hence the opening of the surah gives the Prophet happy news that greatly delights his heart: “ We have granted you a glorious victory, so that God may forgive you all your faults, past and future, bestow upon you the full measure of His blessings and guide you on a straight way God will certainly grant you His mighty support(Verses 1-3) The opening also refers to the tranquillity granted to the believers, acknowledging that they were true believers and promising them forgiveness of sins, reward and support from on high: "It is He who sent down tranquillity into the hearts of the believers, so that they may grow more firm in their faith. To God belongs all the forces of the heavens and the earth; He is indeed All Knowing, Wise. He will admit the believers, both men and women, into gardens through which running waters flow, there to abide, and He will forgive them their bad deeds. That is, in God's sight, a great triumph.” (Verses 4-5) By contrast, their enemies, hypocrites and idolaters alike, incur Gods displeasure and suffering in the life to come: "God will also inflict suffering on the hypocrites and the polytheists, men and women, who harbour evil thoughts about God. Evil encompasses them from all sides, and they incur God's anger. He has rejected them and has prepared for them heli an evil destination.” (Verse 6)
ذكرت السورة أيضًا البيعة التي قدّمها المؤمنون للنبي ﷺ، واعتبرتها بيعةً لله. وبذلك تُقيم علاقةً مباشرة بين المؤمنين وربّهم الحيّ القيّوم: ﴿إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا * لِّتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا * إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا﴾ (الآيات ٨-١٠).
The surah also notes the pledge the believers gave to the Prophet, considering it a pledge to God. Thus, it establishes a direct relation between the believers and their Lord, the Eternal: “ We have sent you [Muhammad] as a witness, a bearer of good news and a warner so that you [people] may believe in God and His Messenger, support Him, honour Him and extol His limitless glory morning and evening. Those who pledge their allegiance to you are actually pledging their allegiance to God: God's hand is over their hands. He who breaks his pledge does so to his own detriment, but to the one who fulfils his pledge to Him, God will grant a rich reward." (Verses 8-10)
قبل أن تُتمّ السورةُ الحديثَ عن موقف المؤمنين في الحُديبية، تتطرّق، في سياق العهود التي لم تُوفَ بها، إلى الأعراب الذين تخلّفوا عن النبيّ ﷺ ولم يخرجوا معه في هذه الغزوة. فهي تُبيّن بطلان أعذارهم، وتكشف سوءَظنّهم بالله، وتوقّعهم أن يصيبَ النبيَّ ﷺ وأصحابَه الهلاك. وتُوجّه النبيَّ ﷺ إلى الموقف الذي ينبغي أن يتخذه تجاههم في المستقبل. ويُبرز الأسلوبُ هنا قوةَ المؤمنين وضعفَ المتخلّفين، ويوضح أن المسلمين سيتمكنون قريبًا من الحصول على مغانم حربية وفيرة، وأن المتباطئين عن الالتحاق بالنبيّ ﷺ في هذه الغزوة سيطمعون فيها:
﴿سَيَقُولُ لَكَ المُخَلَّفُونَ مِنَ الأَعْرَابِ شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا فَاسْتَغْفِرْ لَنَا يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا بَلْ كَانَ اللَّهُ بِمَا تَعْمَلُونَ خَبِيرًا﴾
﴿بَلْ ظَنَنتُمْ أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَىٰ أَهْلِيهِمْ أَبَدًا وَزُيِّنَ ذَٰلِكَ فِي قُلُوبِكُمْ وَظَنَنتُم ظَنَّ السَّوْءِ وَكُنتُمْ قَوْمًا بُورًا * وَمَن لَّمْ يُؤْمِن بِاللَّهِ وَرَسُولِهِ فَإِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَعِيرًا * وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَغْفِرُ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا﴾
﴿سَيَقُولُ المُخَلَّفُونَ إِذَا انطَلَقْتُمْ إِلَىٰ مَغَانِمَ لِتَأْخُذُوهَا ذَرُونَا نَتَّبِعْكُمْ يُرِيدُونَ أَن يُبَدِّلُوا كَلَامَ اللَّهِ قُل لَّن تَتَّبِعُونَا كَذَٰلِكُمْ قَالَ اللَّهُ مِن قَبْلُ فَسَيَقُولُونَ بَلْ تَحْسُدُونَنَا بَلْ كَانُوا لَا يَفْقَهُونَ إِلَّا قَلِيلًا﴾
Before completing the discussion of the believers’ attitude at al- Hudaybiyah, the surah refers, within the context of unkept pledges, to the desert Arabs who stayed behind and did not join the Prophet on this expedition. It shows their excuses to be unfounded and exposes their ill thoughts about God and their expectation that the Prophet and his Companions would encounter disaster. It directs the Prophet as to the attitude he should adopt towards them in future. The style here emphasizes the believers’ strength and the weakness of those who stayed behind. It makes it clear that the Muslims would soon be able to make rich war gains, all of which would be coveted by those who were too slow to join the Prophet on this expedition: " The desert Arabs who stayed behind will say to you, 'Our property and our families kept us busy; do then ask God to forgive us. ’ Thus they say with their tongues what is not in their hearts. Say: 'Who, then, can avert from you anything that God might have willed, whether it be His will to harm you or to confer a benefit on you? No! God is fully aware of what you do. * No! You thought that the Messenger and the believers would never return to their families and this thought seemed pleasing to your hearts. You entertained such evil thoughts because you have always been devoid of goodness. As for those who will not believe in God and His Messenger, We have prepared a blazing fire for the unbelievers. To God belongs the dominion over the heavens and the earth. He forgives whoever He will and punishes whoever He will. God is much-forgiving, ever merciful. When you set forth on a course that promises war gains, those who previously stayed behind will say: "Let us come with you.” They thus seek to alter God's words. Say: “You shall not come with us.
قَدْ قَالَ اللَّهُ مِنْ قَبْلُ. فَسَيَقُولُونَ: بَلْ تَحْسُدُونَنَا. بَلْ كَانُوا لَا يَفْقَهُونَ إِلَّا قَلِيلًا. قُلْ لِلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ: سَتُدْعَوْنَ إِلَى قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ، فَإِنْ تُطِيعُوا يُؤْتِكُمُ اللَّهُ أَجْرًا حَسَنًا، وَإِنْ تَتَوَلَّوْا كَمَا تَوَلَّيْتُمْ مِنْ قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا. (الفتح: 11–16)
God has already said so. ” They will then say: “You begrudge us [our share].” How little they understand. Say to the desert Arabs who stayed behind: “You will be called upon to fight against a people of great prowess in war: you will have to fight them unless they surrender. If you obey, God will reward you well; but if you turn away as you have done before, He will inflict on you painful suffering.” (Verses 11—16)
في السياق نفسه، تُخبرنا السورة عن أصحاب الأعذار الحقيقية، الذين يُبرّر تخلّفهم عن القتال، وهم الذين لديهم عاهةٌ أو مرضٌ يحول دون مشاركتهم في الحرب.
Within the same context, the surah tells us about those who have genuine excuses, justifying their staying behind. These are they who have some disability or illness that prevents their participation in war:
ليس على الأعمى حرج ولا على الأعرج حرج ولا على المريض حرج ۗ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۖ وَمَن يَتَوَلَّ يُعَذِّبْهُ عَذَابًا أَلِيمًا
“No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick. Whoever obeys God and His Messenger shall be admitted by Him into gardens through which running waters flow; but the one who turns away will He severely punish.” (Verse 17)
تتوجه السورة مرة أخرى إلى المؤمنين، وإلى خواطرهم ومواقفهم. وتخاطبهم بطريقة مفعمة بالتكريم والقبول، فتُسرّهم بالبشارة بما سيقع قريبًا، وتثني على إيمانهم الراسخ واستعدادهم لبذل أنفسهم في سبيل الله. ونرى هنا أن الله تعالى يضع هذه الجماعة المختارة تحت رعايته المباشرة، فيمنحهم رضاه الحسن، ويثبّتهم على موقفهم الكريم. ويخبرهم بنفسه أن عزّته كانت شاهدة معهم حين بايعوا في مكان بعينه، تحت الشجرة. وقد علم سبحانه ما في نفوسهم وقلوبهم، ورضي عنهم، وضمن لهم أن يحققوا قريبًا نصرًا يحمل مكاسب عظيمة، مرتبطًا ذلك بسنة الله الجارية في الكون كله. وهذا حدث عظيم ومتميز تشهده الكائنات جميعًا: ﴿لَّقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا * وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا ۗ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا * وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَٰذِهِ وَكَفَّ أَيْدِيَ النَّاسِ عَنكُمْ وَلِتَكُونَ آيَةً لِّلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَاطًا مُّسْتَقِيمًا * وَأُخْرَىٰ لَمْ تَقْدِرُوا عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا ۚ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرًا * وَلَوْ قَاتَلَكُمُ الَّذِينَ كَفَرُوا لَوَلَّوُا الْأَدْبَارَ ثُمَّ لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا * سُنَّةَ اللَّهِ الَّتِي قَدْ خَلَتْ مِن قَبْلُ ۖ وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا﴾ (الفتح: 18-23)
The surah turns again to the believers, their thoughts and attitudes. It refers to them in a way that is full of honour and acceptance, delighting them with good news of what was soon to happen, praising their firm belief and readiness to sacrifice themselves for God’s cause. We see here that God puts this select group of people under His direct care, bestowing on them His goodly acceptance and strengthening them in their noble attitude. He tells them in person that He in His glory was a witness with them as they offered their pledges at a particular spot, under the tree. He was certainly aware of their inner thoughts and feelings, was pleased with them and ensured that they would soon achieve victory that would yield great gains, relating this to God’s law that operates throughout the universe. This is indeed a great and remarkable event witnessed by the whole universe: “God was indeed well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory, and with many war gains for them to take. God is Almighty, Wise. God has promised you [people] many war gains that you shall achieve. He has hastened this gain for you and He has held back the hands of hostile people from you, so that this may become a sign for the believers. He will guide you on a straight way. There are still other gains to come, which are still beyond your power. God has full control over them. God has power over all things. Were the unbelievers to fight you, they would have turned their back in flight. They shall find none to protect or support them. Such was God's way which operated in the past; and never will you find any change in God's way." (Verses 18-23)
تُذَكِّرُ السورةُ المؤمنين بنعمة الله تعالى إذ كفَّ عنهم أعداءهم الذين همّوا بقتالهم، وتُنكِر على أولئك الأعداء الذين صدّوهم عن دخول المسجد الحرام، ومنعوا هداياهم أن تبلغ محلَّ نحرها. وتكشف لهم حكمةَ الله تعالى إذ كفَّ القتالَ في ذلك العام، ونعمتَه في جعل ما وقع مقبولًا لديهم، وإنزالَ السكينة عليهم. وكان ذلك كلُّه لغايةٍ لا يعلمونها، وإنما يعلمها الله تعالى.
The surah reminds the believers of God’s grace as He stopped their enemies who were intent upon fighting them, denouncing those same enemies who prevented their entry into the Sacred Mosque, and refusing to allow their sacrificial animals to reach their place of slaughter. It reveals to them God’s wisdom as He stopped conflict that year, and His grace in making what happened acceptable to them, bestowing tranquillity on them. All this was for a purpose unknown to them but known to God.
كان ذلك لأن الفائدة المرجوّة من إدخال مكة في الإسلام ونصرة الدين على سائر الأديان كانت أعظم وأرجح بكثير. وكل ذلك وفق تقدير الله ومشيئته: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ ۚ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا * هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُ ۚ وَلَوْلَا رِجَالٌ مُّؤْمِنُونَ وَنِسَاءٌ مُّؤْمِنَاتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌ بِغَيْرِ عِلْمٍ ۖ لِّيُدْخِلَ اللَّهُ فِي رَحْمَتِهِ مَن يَشَاءُ ۚ لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا * إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَىٰ رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَىٰ وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا * لَّقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ ۖ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ ۖ فَعَلِمَ مَا لَمْ تَعْلَمُوا فَجَعَلَ مِن دُونِ ذَٰلِكَ فَتْحًا قَرِيبًا * هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا﴾ (الفتح: 24-28)
It was the much better and greater prospect of bringing Makkah into the Islamic fold and making Islam prevail over all religions. All this was according to God’s design and by His will: “It is He who, in the valley of Makkah, stayed their hands from you, and your hands from them, after He gave you the advantage over them. God sees all that you do. They were the ones who disbelieved, and who debarred you from the Sacred Mosque and prevented your offering from reaching its place of sacrifice. Had it not been for the fact that there were among them believing men and women unknown to you and whom you might have unwittingly trampled underfoot, and on whose account you would have unwittingly incurred guilt... God will admit to His grace whomever He wills. Had they stood apart, We would have inflicted on the unbelievers among them truly painful suffering. The unbelievers fanned fury in their hearts, the fury of ignorance. Meanwhile, God sent down tranquillity on His Messenger and on the believers, and made the word of piety binding on them. They were most worthy of it and deserved it well. God has full knowledge of all things. God has shown the truth in His Messenger's true vision: most certainly you shall enter the Sacred Mosque, if God so wills, in full security, with your heads shaved or your hair cut short, without fear. God knew what you did not, and He granted you, besides this, a speedy victory. It is He who sent His Messenger with guidance and the religion of truth so as to make it prevail over all religions. Sufficient is God as a witness." (Verses 24-28)
ختمت السورة بعرض يبيّن الصفات المميزة لهذه الفئة المختارة من البشر، وهم صحابة النبي ﷺ. تشير السورة إلى وصفهم في التوراة والإنجيل، وتؤكد وعد الله لهم بمغفرة ذنوبهم ومنحهم أجرًا عظيمًا: "مُّحَمَّدٌ ﷺ رَّسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا}"
The surah concludes with an outline highlighting the special characteristics of this select group of humanity, the Prophet’s Companions. It refers to their description in the Torah and the Gospel and emphasizes God’s promise to them of forgiveness of their sins and granting them rich reward: “Muhammad is God's Messenger; and those who are with him are firm and unyielding towards the unbelievers, full of mercy towards one another. You can see them bowing down, prostrating in prayer, seeking favour with God and His good pleasure. They bear on their faces the marks of their prostrations. This is how they are pictured in the Torah and the Gospel: they are like a seed that brings forth its shoot, strengthens it, grows thick and stands firm on its stem, delighting the sowers. Through them God will enrage the unbelievers. To those of them who believe and do righteous deeds God has promised forgiveness and a rich reward." (Verse 29)
ومن هنا تعطي السورة صورةً كاملةً للموقف الذي أدّى إلى نزولها. فهي لا تسرد الأحداث وفق ترتيبها الزمني، بل تُبرز الدروس التي يجب أخذها، وتربط الوقائع الفردية بقواعدها الدائمة، وبالمواقف الخاصة بالنظام الكلي الشامل. وكما هو الشأن دائمًا في القرآن، فإنه يخاطب القلوب والعقول بأسلوبٍ بالغ التأثير.
Thus the surah gives a full image of the situation that led to its revelation. It does not relate the events in their chronological order, but highlights the lessons that must be learnt, linking individual events to their permanent rules, and special attitudes to the overall universal system. As always in the Qur’an, it is hearts and minds that are addressed in a highly inspiring way.