هذه السورة، محمد، نزلت في المدينة. ولها اسم آخر هو القتال، ومعنى ذلك "القتال". وهذا الاسم الثانوي مناسب جدًا، لأن القتال هو موضوع السورة الذي يوفّر أكثر صورها ويمنحها إيقاعها المميّز. تبدأ السورة ببيان الحقيقة الحقيقية لكلٍّ من الكافرين والمؤمنين، ويأخذ ذلك شكل هجومٍ أخلاقي على الأولين، ومونولوج ثناءٍ على الآخرين. والمفهوم الواضح هو أن الله هو عدوّ الكافرين وولي الذين آمنوا. وفضلاً عن ذلك، فهذه حقيقة ثابتة عند الله. وهكذا تكون بداية السورة بمثابة إعلان حربٍ من الله على أعدائه الذين يعادون دينه: ﴿الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ أَضَلَّ أَعْمَالَهُمْ * وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ ﷺ وَهُوَ الْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ * ذَٰلِكَ بِأَنَّ الَّذِينَ كَفَرُوا اتَّبَعُوا الْبَاطِلَ وَأَنَّ الَّذِينَ آمَنُوا اتَّبَعُوا الْحَقَّ مِن رَّبِّهِمْ ۚ كَذَٰلِكَ يَضْرِبُ اللَّهُ لِلنَّاسِ أَمْثَالَهُمْ﴾ (الآيات 1-3)

This surah, Muhammad, was revealed in Madinah. It also goes by another name, al-Qitdl, meaning ‘Fighting. This secondary title is very apt because fighting is the surah's subject matter providing most of its images and giving it its distinctive beat. It begins with an explanation of the true nature of both the unbelievers and the believers which takes the form of a moral attack on the former and a monologue of praise of the latter. The clear implication is that God is the enemy of the unbelievers and the protector of those who have faith. Furthermore, this is a true fact in Gods sight. Thus, the opening of the surah serves as a declaration of war by God against His enemies who are hostile to His faith: “ Those who disbelieve and debar others from God's path will have their deeds brought to nothing by Him, whereas those who have faith and do righteous deeds, and believe in what has been revealed to Muhammad, for it is indeed the truth from their Lord - He will forgive them their bad deeds and bring them to a happy state. This is because the unbelievers follow falsehood, whereas those who believe follow the truth from their Lord. Thus does God lay down for mankind their rules of conduct.” (Verses 1-3)

بعد أن يُعلَن هذا الإعلان بالحرب على الكفار، يصدر أمرٌ صريح قاطع إلى المؤمنين بالانخراط في هذه الحرب ضدهم. ويعقب هذا الأمرَ بيانٌ لأحكام الأسرى الحربيين بعد انقضاء المعركة الدامية: ﴿فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّىٰ إِذَا أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً حَتَّىٰ تَضَعَ الْحَرْبُ أَوْزَارَهَا﴾ (الآية ٤). ويُضاف إلى هذا الأمر بيانٌ لغاية القتال، وحثٌّ للمؤمنين على الانخراط فيه والإحسان في أدائه، ووعدٌ بالكرامة لمن يُقتل شهيدًا. ثم يُقدَّم وعدٌ آخر بالنصر لمن يشارك في القتال نصرةً لدين الله، مع تعقيب يوضح أن الكافرين سيُهلَكون وأن أعمالهم ستذهب هباءً.

Once this declaration of war against the unbelievers is made, an express, resounding order is given to the believers to join this war against them. This order is followed by an outline of the rules that apply to captives of war once the bloody battle is over: “Now when you meet the unbelievers in battle, smite their necks. Then when you have thoroughly subdued them, bind them firmly. Thereafter, set them free either by an act of grace or against ransom, until war shall lay down its burden.” (Verse 4) Added to this order is an explanation about the purpose of fighting and encouragement to the believers to join with it and do well, and a promise of honour for those who fall as martyrs. A further promise of help is given to those who join the fighting in support of Gods cause, with an added rejoinder making clear that the unbelievers will be destroyed and their deeds will come to nothing:

هٰكَذَا ۚ وَلَوْ يَشَاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلٰكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ

“ Thus [shall it be]. Had God so willed, He could have punished them Himself, but it is His will that He tests you all by means of one another.

وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَالَهُمْ ۝ سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ ۝ وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ ۝ يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ ۝ وَالَّذِينَ كَفَرُوا فَتَعْسًا لَّهُمْ وَأَضَلَّ أَعْمَالَهُمْ ۝ ذَٰلِكَ بِأَنَّهُمْ كَرِهُوا مَا أَنزَلَ اللَّهُ فَأَحْبَطَ أَعْمَالَهُمْ

And as for those who are slain in God's cause, never will He let their deeds go to waste. He will grant them guidance, and bring them to a happy state, and will admit them to the Garden He has already made known to them. Believers! If you support [the cause of] God, He will support you and will make your steps firm; but as for the unbelievers, ill fortune awaits them as He will bring their deeds to nothing. This is because they hate what God has bestowed from on high, and thus He causes their deeds to go to waste.” (Verses 4-9)

يُوجَّه إلى الكافرين تحذيرٌ شديد، مقرونٌ بإعلانٍ من الله عن حمايته للمؤمنين. وبذلك سيخسر الكافرون كلَّ شيء؛ إذ سيظلّون ضعفاء، لا ناصرَ لهم من أيِّ جهة: ﴿أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۚ دَمَّرَ اللَّهُ عَلَيْهِمْ ۖ وَلِلْكَافِرِينَ أَمْثَالُهَا * ذَٰلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَىٰ لَهُمْ﴾ (الآيتان 10-11). وتأتي تحذيرةٌ أخرى تُفرِد المدينةَ التي أخرجت النبيَّ ﷺ: ﴿وَكَأَيِّن مِّن قَرْيَةٍ هِيَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ الَّتِي أَخْرَجَتْكَ أَهْلَكْنَاهُمْ فَلَا نَاصِرَ لَهُمْ﴾ (الآية 13).

A strong warning is issued to the unbelievers, coupled with a declaration from God about His protection of the believers. The unbelievers will, thus, lose all; they will remain weak and lack support from any quarter: “Have they never travelled through the land and seen what was the end of those who lived before their time? God destroyed them utterly. A similar fate awaits the unbelievers. This is because God protects the believers, while the unbelievers have no one to protect them.” (Verses 10-11) A further warning singles out the city which drove the Prophet out: “How many cities of greater power than this your city which has driven you out have We destroyed, and they had none to help them.” (Verse 13)

لَمَّا افْتَتَحَتِ السُّورَةُ بِهَجُومٍ قَوِيٍّ عَلَى الْكَافِرِينَ، تُضِيفُ خِطَابًا مُتَنَوِّعًا عَنِ الْإِيمَانِ وَالْكُفْرِ، يَصِفُ أَحْوَالَ الْمُؤْمِنِينَ وَالْكَافِرِينَ فِي الدُّنْيَا وَفِي الْآخِرَةِ. وَتُمَيِّزُ بَيْنَ تَمَتُّعِ الْمُؤْمِنِ بِالطَّيِّبَاتِ، وَبَيْنَ تَمَتُّعِ الْكَافِرِينَ بِمَلَذَّاتِ الدُّنْيَا تَمَتُّعًا لَا يَخْتَلِفُ عَنْ تَمَتُّعِ الْأَنْعَامِ: ﴿إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ وَالَّذِينَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَهُمْ﴾ (الآية ١٢). وَتَصِفُ مَا يَشْرَبُهُ الْمُؤْمِنُونَ فِي الْجَنَّةِ: مَاءً صَافِيًا عَلَى أَنْوَاعٍ، وَلَبَنًا لَمْ يَتَغَيَّرْ طَعْمُهُ، وَخَمْرًا لَذِيذَةً لِلشَّارِبِينَ، وَعَسَلًا مُصَفًّى نَقِيًّا. وَهَذِهِ الْأَشْرِبَةُ مِنَ الْوَفْرَةِ بِحَيْثُ تَجْرِي كَالْأَنْهَارِ. وَلَهُمْ فِيهَا، فَوْقَ ذَلِكَ، مِنْ كُلِّ الثَّمَرَاتِ، مَعَ مَغْفِرَةٍ مِنْ رَبِّهِمْ وَرِضْوَانٍ. ثُمَّ يُضَافُ اسْتِفْهَامٌ إِنْكَارِيٌّ: ﴿أَفَمَنْ هُوَ خَالِدٌ فِي النَّارِ وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ﴾ (الآية ١٥).

Having opened with such a strong attack on the unbelievers, the surah adds a varied discourse on faith and unbelief, describing the states of the believers and the unbelievers both in this world and in the life to come. It distinguishes between a believer’s enjoyment of goodly things and the way unbelievers enjoy the pleasures of this world in a way that does not differ from that of cattle: “God will indeed admit those who believe and do righteous deeds into gardens through which running waters flow, while those who disbelieve will enjoy their life [in this world] and eat as cattle eat; but the fire shall be their abode” (Verse 12) It describes what the believers will drink in heaven, variously pure water, milk with unaltered taste, delightful wine and pure, clarified honey. These drinks are so plentiful that they flow like rivers. Moreover, they have plenty of every type of fruit, together with God’s forgiveness and His being pleased with them. A rhetorical question is then added: “Are they to be compared to those who are to abide in the fire and be given a drink of scalding water that tears their bowels?' (Verse 15)

هذه الجولة الأولى في المعركة المستعرة أبدًا بين المؤمنين والكافرين قد انتهت، وتبدأ السورة جولة أخرى مع المنافقين الذين، إلى جانب اليهود في المدينة، شكّلوا خطرًا على الجماعة المسلمة. ولم تكن المشكلة التي طرحوها أقل خطورة من تلك التي طرحها المشركون الذين كانوا يشنّون حربًا مفتوحة على الإسلام من مكة وما حولها. والأحداث التي تشير إليها السورة توحي بأنها تتحدث عن الفترة التي تلت غزوة بدر ولكنها سبقت غزوة الأحزاب.(1) وقد بشّرت الأخيرة بهزيمة ساحقة لليهود وانتكاسة خطيرة للمنافقين، كما شرحنا في تعليقنا على سورة الأحزاب، المجلد الرابع عشر.

This first round in the ever-raging battle between the believers and the unbelievers over, the surah starts another round with the hypocrites who, together with the Jews in Madinah, represented a danger to the Muslim community. The problem they posed was no less serious than that of the idolaters who were waging open war on Islam from Makkah and its surrounding areas. The events to which the surah refers suggest that it talks about the period that followed the Battle of Badr but prior to the Encounter of the Moat.1 The latter heralded a crushing defeat for the Jews and a serious setback for the hypocrites, as explained in our commentary on Surah 33, Volume XIV.

ويُذكر المنافقون في هذه السورة بنفس الأسلوب المواجه والقتالي الذي يتسم به سائر السورة. ويظهر ذلك منذ أول ذكرٍ لهم، حيث يُوصفون بشرود الذهن عند جلوسهم مع النبي ﷺ، وتصفهم الآية بأنهم ضالون بعيدًا، يتبعون أهواءهم: ﴿وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ حَتَّىٰ إِذَا خَرَجُوا مِنْ عِندِكَ قَالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ مَاذَا قَالَ آنِفًا ۚ أُولَٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَاتَّبَعُوا أَهْوَاءَهُمْ﴾ [محمد: 16]. ويُحذَّرون من أن الساعة آتيةٌ لا محالة، وحينئذٍ لا ينفعهم حتى الذكرى: ﴿فَهَلْ يَنظُرُونَ إِلَّا السَّاعَةَ أَن تَأْتِيَهُم بَغْتَةً ۖ فَقَدْ جَاءَ أَشْرَاطُهَا ۚ فَأَنَّىٰ لَهُمْ إِذَا جَاءَتْهُمْ ذِكْرَاهُمْ﴾ [محمد: 18].

References to the hypocrites are made in the same confrontational and fighting manner as the rest of the surah. This is noticeable right from their first mention, which describes how they are absent minded when they sit with the Prophet and its comment that describes them as being far astray, following their desires: “Some of them listen to you, but no sooner do they leave your presence than they [scornfully] say to those endowed with knowledge: 'What is it that he said just now?' Such are the ones whose hearts God has sealed, and who follow their desires." (Verse 16) They are warned that the Last Hour will inevitably come, and, then, they will not even be able to take heed: "Are they waiting for the Last Hour to come upon them of a sudden? Its portents have already come; but once it has arrived, what benefit will it then be to them if they take heed?' (Verse 18)

ثم تصف السورة حالة الهلع التي يعيشونها حين يواجهون أمرًا قرآنيًا صريحًا بالقتال. لقد ادّعوا الإيمان، وهنا تُبيّن السورة بوضوح تام الفرق بينهم وبين المؤمنين الصادقين: "وَيَقُولُ الَّذِينَ آمَنُوا لَوْلَا نُزِّلَتْ سُورَةٌ ۖ فَإِذَا أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ رَأَيْتَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِيِّ عَلَيْهِ مِنَ الْمَوْتِ ۖ" (محمد: 20). وبينما يُحَثّون على طاعة الله ورسوله، وعلى الصدق والثبات، تُدين السورة سلوكهم وتُعلن الحرب عليهم.

The surah then describes their panic when they are confronted with an express Qur’anic order to fight. They have pretended to be believers, and here we see how the surah makes abundantly clear the difference between them and true believers: “ The believers say: 'Would that a surah had been revealed.’ Yet when a surah of clear import is revealed, and fighting is mentioned in it, you see those who are sick at heart staring at you like one who is about to faint for fear of death." verse 20) While they are urged to obey God and His messenger and to be truthful and firm, the surah condemns their behaviour and declares war against them.

هُمُ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰ أَبْصَارَهُمْ — (محمد: ٢٠-٢٣) Note: The original is a paraphrase of Qur'an 47:20–23. The translation above renders the verse reference only, since the quoted text itself is a Qur'an passage requiring Qur'anic wording; I have not inserted ﷺ because no mention of the Prophet appears here.

They are expelled from God’s mercy: "Far better for them would be obedience and an appropriate word. Moreover, when fighting is decided upon, it is better for them to be true to God. If you turn away now, is it to be expected of you that you will spread corruption in the land and break your ties of kinship? It is such as these whom God rejects, leaving them deafand blind." verses 20-23)

ظهرت مكائد المنافقين: فهم يستمعون للشيطان، ويتودّدون إلى اليهود، ويتآمرون معهم على المؤمنين. ولذلك حُذِّروا من العذاب الذي سيُنزل بهم عند الموت. كما حُذِّروا من الفضيحة داخل الأمة الإسلامية التي يدّعون الانتماء إليها وهم في الحقيقة ليسوا جزءًا منها. بل على العكس، فهم يكيدون لها: ﴿إِنَّ الَّذِينَ ارْتَدُّوا عَلَىٰ أَدْبَارِهِم مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى ۙ الشَّيْطَانُ سَوَّلَ لَهُمْ وَأَمْلَىٰ لَهُمْ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوا لِلَّذِينَ كَرِهُوا مَا نَزَّلَ اللَّهُ سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ ۖ وَاللَّهُ يَعْلَمُ إِسْرَارَهُمْ ۔ فَكَيْفَ إِذَا تَوَفَّتْهُمُ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ ۔ ذَٰلِكَ بِأَنَّهُمُ اتَّبَعُوا مَا أَسْخَطَ اللَّهَ وَكَرِهُوا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمْ ۔ أَمْ حَسِبَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ أَن لَّن يُخْرِجَ اللَّهُ أَضْغَانَهُمْ ۔ وَلَوْ نَشَاءُ لَأَرَيْنَاكَهُمْ فَلَعَرَفْتَهُم بِسِيمَاهُمْ ۚ وَلَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ ۚ وَاللَّهُ يَعْلَمُ أَعْمَالَكُمْ ۔ وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ الْمُجَاهِدِينَ مِنكُمْ وَالصَّابِرِينَ ۖ وَنَبْلُوَ أَخْبَارَكُمْ ﴾ (الآيات ٢٥-٣١)

The hypocrites’ schemes are exposed: they listen to Satan and befriend the Jews and conspire with them against the believers. Therefore, they are warned about torture that would be inflicted on them at the point of death. They are also warned about exposure within the Muslim community to which they pretend to belong when they are not really part of it. On the contrary, they scheme against it: “ Those who turn their backs after guidance has been given to them are seduced by Satan who fills them with false hopes. That is because they say to those who abhor all that God has revealed, 'We will obey you in some matters, ’ but God knows all their secret schemes. How will they feel when the angels gather them in death, striking their faces and their backs? That is because they follow what incurs God's anger, and hate what pleases Him. Therefore, He will surely make all their deeds come to nothing. Do those who are sick at heart assume that God will never bring their malice to light? Had We so willed, We could have pointed them out to you, and you would have recognized them by their marks; but you will most certainly recognize them by the tone of their speech. God knows all that you people do. Most certainly We shall put you to the proof to see who of you strive hard and remain firm; and We shall test the truth of your assertions. ” (Verses 25-31)

تُواجِه الجولةُ الثالثةُ والأخيرةُ من السورة مرةً أخرى الهجومَ على الكافرين من قريشٍ واليهود: ﴿إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ وَشَاقُّوا الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَسَيُحْبِطُ أَعْمَالَهُمْ﴾ (الآية 32). ويحذّر المؤمنين من الوقوع في الفخاخ نفسها التي وقع فيها أعداؤهم: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ * إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ ثُمَّ مَاتُوا وَهُمْ كُفَّارٌ فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ﴾ (الآيتان 33-34). ويُحَثّ المؤمنون على الثبات أثناء القتال: ﴿فَلَا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ وَأَنْتُمُ الْأَعْلَوْنَ وَاللَّهُ مَعَكُمْ وَلَنْ يَتِرَكُمْ أَعْمَالَكُمْ﴾ (الآية 35).

The surah's third and final round again takes up the attack against the unbelievers from among the Quraysh and the Jews: “ Those who disbelieve and debar others from the path of God, and take a hostile stand against the Prophet after they have seen the light of guidance, can in no way harm God; but He will surely make all their deeds come to nothing." (Verse 32) It warns the believers against falling into the same traps as their enemies: “Believers, obey God and obey the messenger, and do not let your deeds come to nothing. Those who disbelieve and debar others from the path of God, and in the end die unbelievers shall not be granted forgiveness by God." (Verses 33-34) They are encouraged to remain firm during the fight: “ Therefore, do not lose heart or sue for peace. It is you who have the upper hand, and God is with you. He will never let your deeds go to waste." (Verse 35)

تُصوَّر الحياة الدنيا على أنها تافهة. ويُحثّ المؤمنون على إنفاق بعض أموالهم في سبيل الله. ولا يُطلب منهم أن يتصدّقوا بكل ما يملكون؛ فالله يعلم طبيعة الإنسان وأنه سيجد مثل هذه التضحية شاقة عليه لو طُلبت منه: ﴿إِنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا يُؤْتِكُمْ أُجُورَكُمْ وَلَا يَسْأَلْكُمْ أَمْوَالَكُمْ * إِنْ يَسْأَلْكُمُوهَا فَيُحْفِكُمْ تَبْخَلُوا وَيُخْرِجْ أَضْغَانَكُمْ﴾ (الآيتان 36-37) وتختتم السورة بتحذير للمسلمين، إن بخلوا وامتنعوا عن إنفاق شيء من أموالهم في سبيل الله: ﴿هَا أَنْتُمْ هَؤُلَاءِ تُدْعَوْنَ لِتُنْفِقُوا فِي سَبِيلِ اللَّهِ فَمِنْكُمْ مَنْ يَبْخَلُ وَمَنْ يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَنْ نَفْسِهِ وَاللَّهُ الْغَنِيُّ وَأَنْتُمُ الْفُقَرَاءُ وَإِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُمْ﴾ (الآية 38)

The life of this world is shown to be trivial. Believers are urged to spend some of their money to support Gods cause. They are not meant to give away all they have; God knows their human nature and that they would find it too difficult to make such a sacrifice should it be asked of them: “ The life of this world is but play and amusement, but if you believe and are God fearing, He will grant you your reward. He does not ask you to give up all your possessions. If He were to ask you all and press you hard, you would grow tight-fisted, and He would bring your malice to light." (Verses 36-37) The surah concludes with a note of warning to the Muslims, should they be niggardly, unwilling to spend some of their money for Gods cause: “ You are called upon to give in God's cause, but some among you will turn out to be niggardly. Whoever h niggardly [in God's cause] is niggardly towards himself. God is the source of all wealth, whereas you are the ones in need. If you turn away, He will substitute other people for you, and they will not be like you." (Verse 38)

تُلوِّن أجواءُ القتال السورةَ من أولها إلى آخرها، وهي سمةٌ تميّز كلَّ مقطعٍ من مقاطعها. وتبدو خواتيمُ آياتها كوقْعِ قذائف ثقيلة، فإذا لُيِّنت نغمتُها بدت كسيوفٍ تُنقَش في الهواء. والصورُ التي ترسمها السورة قاسيةٌ قسوةَ الألفاظ التي تعبّر عنها. وحين تتحدث عن القتال الفعلي تقول السورة: «فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ» (محمد: 4). ويُوصَف القتلُ الفعلي وأسرُ الأسرى وصفًا مُصوَّرًا: «حَتَّىٰ إِذَا أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ» (محمد: 4). وتُعبَّر إدانةُ الكافرين بألفاظٍ لا تقلّ قوةً: «وَالَّذِينَ كَفَرُوا فَتَعْسًا لَّهُمْ وَأَضَلَّ أَعْمَالَهُمْ» (محمد: 8). ويُوثَّق مصيرُ الأمم السابقة كذلك بأسلوبٍ شديد الرنين، في ألفاظه ودلالاته: «دَمَّرَ اللَّهُ عَلَيْهِمْ».

The air of battle colours the surah from start to finish; it is characteristic of its every section. The ending of its verses sound like heavy bombardments. When such endings are given a softer tone, they seem like swords branded in the air. The images the surah draws are as hard as the words expressing them. When referring to actual fighting, the surah says: “when you meet the unbelievers in battle, smite their necks.” (Verse 4) The actual killing and the taking of prisoners is described graphically: “ Then when you have thoroughly subdued them, bind them firmly” (Verse 4) The condemnation of the unbelievers is expressed in equally powerful words: “As for the unbelievers, ill fortune awaits them as He will bring their deeds to nothing” (Verse 8) The fate of earlier communities is also documented in a highly resounding way, both in words and connotations: “God destroyed them utterly.

وَيُعَذَّبُ الْكَافِرُونَ بِمِثْلِ ذَٰلِكَ. وَيُسْقَوْنَ فِي جَهَنَّمَ شَرَابًا مِنْ مَاءٍ حَمِيمٍ يُقَطِّعُ أَمْعَاءَهُمْ. وَعَلَى هَذَا النَّحْوِ يُرْسَمُ بِشِدَّةٍ حَالُ الذُّعْرِ الَّذِي يَسْتَوْلِي عَلَى الْمُنَافِقِينَ: ﴿فَرَأَيْتَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِيِّ عَلَيْهِ مِنَ الْمَوْتِ﴾. حَتَّى التَّحْذِيرُ اللَّطِيفُ لِلْمُؤْمِنِينَ مِنَ التَّوَلِّي يَأْتِي فِي صُورَةِ تَهْدِيدٍ حَاسِمٍ: ﴿وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم﴾.

A similar fate awaits the unbelievers.” (Verse 10) As they are made to suffer in hell the unbelievers are shown as being “given a drink of scalding water that tears their bowels” (Verse 15) Likewise, the state of panic that overtakes the hypocrites is drawn intensely: “you see those who are sick at heart staring at you like one who is about to faint for fear of death.” (Verse 20) Even the gentle warning to the believers against turning away is given in the form of a decisive threat: “If you turn away, He will substitute other people for you, and they will not be like you” (Verse 38)

وبهذا نرى الانسجام التام يتخلّل السورة، في موضوعاتها وصورها ودلالاتها وإيقاعها.

Thus we see perfect harmony permeating the surah-, its subject matter, images, connotations and rhythm.