Translation of The exegesis of Surah Mohammed from El … 4.pdf · Translation of The exegesis of...

Translation of The exegesis

of Surah Mohammed from El Jami’ li Ahkam

El Qur’an

by Abi Abdullah Mohammed bin Ahmed bin

Abi Bakr El Qurtubi

Compiled by

Dr Abdullah bin Abdul Muhsin El Turkey

Research

Mohammed Ridwan A’rqsoosi

Translation into English

El Sheikh Abu Hind Mohenned bin Manna’ Al-Obaydi

For

Known as the Chapter of combat ( El Qital), Surah Mohammed

This Surah was first revealed in Madinah according to Ibn A’baas, as mentioned by El Nahas 1 and El Mawaridi2 : “it is a Madinah verse” as agreed by all except Ibn A’baas and Qutada

who both said: “except for one verse that was revealed to him ( The Messenger ) after

the farewell pilgrimage when he left Mecca , and was looking at the House and crying out of

sorrow for leaving, then the verse:

(13:) محمد جتك أهلكناهم فل ناص لهم(( تي أخيتك ال ة من ق ية هي أشد قو من ق

)) وكأين

((And how many villages are stronger than your village, which has cast you aside. Yet we

destroyed them and they found no helper!)) (Mohammed: 13)

And El Tha’labi said: It is Meccan , and it was narrated so by Ibn Hibatu Allah from El Dhahak

and Sa’eed bin Jubayr, and it is thirty nine verses and it has been said thirty eight3.

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وا عن سبيل اهلل أضل أعمالهم(( :قوله تعالى وا وصد ذين كف(1:) محمد ))ال

The exalted says: ((Those who rejected and turn away from Allah's way, He lost their

deeds for them.)) (Mohammed: 1)

Ibn A’baas and Mujahid said: they are the people of Mecca, they rejected the oneness of

Allah 4, and they repelled themselves and the believers from the way of Allah – which is

Islam- by preventing them from entering into the religion, El Saidi and El Dhahak said that

(( from Allah's way)) means from the house of Allah by preventing those who intend to go5

and the meaning of ((He lost their deeds for them.)) is that he foiled their plots and

conspiracies against the Prophet , and turn the tables against them. El Dhahak6 agreed

and it is said he rendered obsolete what they thought of as virtues, such as maintaining

1 El Nasikh wa El Mensookh 3/4.

2 El Nukat wa El A’uyoun 5/290.

3 As in El Kashif 3/529

4 The exegesis of Abi El Layth 3/239.


6 The exegesis of El Baghawi 4/177.

relations with kith and kin, ransoming hostages, generosity with guests and neighbourliness,

because of their rejection.1

And Ibn A’baas said: it was revealed about the funders of Badr, and they are twelve men:

Abu Jahl, El Harith ibn Hisham, Utba and shaiba sons of Rabeea’a, Ubay and Umaya sons of

Khlaf, Munbih and Nabeeh sons of El Hajaj , Abu El Bukhturi bin Hashim, Zu’ma ibn El Aswad

, Hakeem ibn Hazam and El Harith ibn A’amr bin No fel2.

الحات وعملوا آمنوا )) والذين :قوله تعالى د على نزل بما وآمنوا الص بهم من الحق وهو محم ر عنهم كف

(2:) محمد ((بالهم وأصلح سيئاتهم

The exalted says: ((And those who believe and do good, and believe in what has been

revealed to Muhammad, and it is the very truth from their Lord, He will remove their evil

from them and improve their condition.)) (Mohammed: 2)

On ((And those who believe and do good, and believe in what has been revealed to

Muhammad)) Ibn A’baas and Mujahid said: they are the Ansar (The people of Madinah) and

Muqatil said it was revealed about specific people amongst Quraish3 (The people of

Mecca)and it has been said : that it is general about those who believed and those who

rejected4

And the meaning of ((He lost their deeds for them)): he voided the deeds and it is said: he

put them astray from the path of guidance by preventing them from success5.

((and do good)) for those who said it is about the Ansar , the good was sharing their homes

and wealth with the new Muslim migrants. And those who say it is about the Muslims from

Quraish the good was migration6. And those who say it is general say the good is all good

deeds that please Allah the exalted.

((and believe in what has been revealed to Muhammad)): they did not contradict him in

anything , as explained by Sufyan El Thouri7. And it is said they believed Mohammed in all

he brought to them. ((and it is the very truth from their Lord)) intends to stress that their

1 El Kashif 3/529-530.

2 Similarly it is mentioned in El Nukat wa El A’uyoun 5/291 , in which El Waleed bin Uqba and Uqba bin Abi

Mu’eet are mentioned instead of El Harith ibn Hisham and Ubay ibn Khlaf. 3 El Nukat wa El A’uyoun 5/291 without mentioning Mujahid, and Ibn A’tia mentioned the same in El Muharir

El Wajeez 5/109. 4 It is mentioned as the same in El Kashif 3/530.

5 El Nukat wa El A’uyoun 5/291. i.e. their failure to accept Islam led them to worldly failure as guidance would

lead to success. 6 Ibid


belief is the truth from their Lord. And it is said that the Qur’an is truth from their Lord1 that

superseded all that was in their pasts ((He will remove their evil)) i.e. the past evil that

happened before belief.

((them and improve their condition)) .i.e. their status as said by Mujahid and others. And

Qutada said : their situation. Ibn A’baas said: their affairs. And all three are convergent, and

are based on the notion of the betterment of their temporal lives and El Naqash said the

meaning is: the betterment of their intentions, in that a poet said:

And if you greet me with amiability I will greet you in the like

And if you leave I will go in the condition of my mind2

And according to that interpretation3 the intention is the betterment of their religion4

The word “Bal” (condition of mind) does not have a verb in Arabic grammar, and it is not

made plural accept for poetic necessity then it is said as “ballat”5 (conditions of minds)

El Mubred said : the condition of mind could mean the heart in other instances , it is said “

So and so does not enter my mind” i.e. into my heart6

El Jawahiri7 said : the condition of mind is the ease of spirit, it is said: “so and so is easy in his

condition”. And the condition of mind is the situation, it is said: “what is your condition?”

and some say “ this is not of my condition “ .i.e. it is something that does not affect my

condition and in Arabic the “bal” is a large whale and it is not an Arabic word it is Farisi and

the “bala” a Farisi word used in Arabic is a medical jar, originally “balia”in Farisi . Abu

Thuayb said :

On it was a (bala)8 with (Latmia)9

It omits through (daiytayn)10 a scent11


2 El Nukat wa El A’uyoun 5/291. And the verse is in Amali El Zujaji page 161 and the poem is anonymous. Or in

other words I will leave with a good impression. 3 The meaning of interpretation according to Arabic dictionaries.


5 El MUharir El Wajeez 5/110 in it condition of mind is a source like situation or status.

6 Grammar in the Qur’an by El Nahas 4/178.

7 In El Sahah, The plural of “bal” is “bool”.

8 A medical jar

9 Amber that has been covered with musk from Lisan El Arab

10 Ribs from Lisan El Arab

11 The couplet is from El Hathlayn page 59

وا اتبعوا )) :قوله تعالى ذين كفبهم كذلك ذلك بأن ال ب الباطل وأن الذين آمنوا اتبعوا الحق من ر يض

( 3 :) محمد ((اهلل للناس أمثالهم

The exalted says: ((That is because those who rejected follow falsehood, and those who

believe follow the truth from their Lord; thus does Allah set forth to men their examples.))

(Mohammed: 3)

On ((That is because those who rejected follow falsehood, and those who believe follow the

truth from their Lord)). And “that is because” is in the present tense .i.e. that is how the

situation is. Or misguidance and guidance are justified by this statement .i.e. they are

misguided or guided because of either following falsehood or the truth, respectively1. And

falsehood is polytheism and the truth is monotheism and belief. ((Thus does Allah set forth

to men their examples.)) I.e. thus this proclamation has been declared, Allah declares what

is good and what is bad to the people2. The pronoun ((their examples)) is for those who

rejected and those who believed3.

ا منا ب )) :قوله تعالى وا الوثاق فإم ب الرقاب حتي إذا أثخنتموهم فشد وا فض كفا فإذا لقيتم الذين عد وإم

ب أوزارها ذلك ولو ي تضع الحيشاء اهلل لنتص منهم ولكن ليبلو بعضكم ببعض والذين قتلوا في فداء حت

(4 :) محمد ((سبيل اهلل فلن يضل أعمالهم

The exalted says: ((So when you meet in battle those who rejected, then necks are struck

until you have overcome them, then tighten the bonds, and afterwards either a favour or

let them ransom until the burden of war is lifted. That is if Allah wills he would prevail

over them, but that He may try some of you by means of others; and for those who are

slain in the way of Allah, He will by no means allow their deeds to be lost.)) (Mohammed:

4)

There are four issues in this verse:

First: on ((So when you meet in battle those who rejected, then necks are struck)), once a

clear difference was established between the two sides, an order to struggle against the

rejecters was issued.

1Grammatically “that is because” is either a statement of the present tense .i.e. their situation is as it is

because of two opposing stances. Or “that is because” is the justification for each stance .i.e. those who rejected, rejected because they followed falsehood and those who believed, believed because they followed the truth. Grammar in the Qur’an by El Nahas 4/178. 2 The meaning of the Qur’an by El Nahas 4/178.

3 The exegesis of El Razzi 28/43.

Ibn A’baas said: The rejecters are the icon worshiping polytheists. And it is said: all those

who oppose the religion of Islam be it polytheists or people of the book if they do not a

contract or treaty between them and the Muslim state. El Mawaridi1. Abi El Arabi2 chose

this stance and said: it is correct due to the general nature of the verse.

((then necks are struck)) is an infinitive3 El Zajaj4 said: i.e. then strike the neck with blows.

And the necks were specified because most killing is done by that means5

Grammatically the subject being the ‘necks’ and the verb ‘struck’ is passive. Abu Ubayda6

said it is like saying : calm the spirit7

And it is said that the intention is to say: strike the neck with conviction.8

And he said ((then necks are struck)) and not ‘then kill them’ because the phrase ‘neck are

struck’ suggests a greater degree of ruggedness and intensity than the word ‘kill’, as it

conjures the vilest images in the mind, of cutting of the most prominent and esteemed part

of the body, the head9.

Second: on ((until you have overcome them)) .i.e.: you have killed many of them. This is

previously mentioned in El Anfal when the exalted says ((Until he inflicts a massacre in the

land)) [El Anfal: 67] 10 ((tighten the bonds)) .i.e. when you take prisoners of war. The word

‘El wathaq’ (The bonds) is derived from ‘El iythaq’ (tying up) , and it could be an infinitive , it

is said he tied him with a tight tie11.

As for ‘El Wathaq’ with the Kasrah vowel on the waw – it is a noun for what can be used to

tie something, such as a rope, as mention by El Qshiri, and El Jawahiri12 and he tied him in a

bond. .i.e. tightened ((tighten the bonds)). The waw has a -Kasrah vowel- as it is

pronounced.


2 Ahkam El Qur’an 4/1688


4 The meaning of the Qur’an 5/6

5 The meaning of the Qur’an by El Nahas 6/461. It is also noteworthy that this does not constitute a ruling that

all killing in a state of war should be by decapitation; it is a mere observation of the prevailing nature of warfare at the time of revelation. 6 In Majaaz El Qur’an 2/214

7 Grammatically.

8 Ahkam El Qur’an by ibn El Arabi 4/1688

9 El Kashif 3/530.

10 El Jama li Ahkam El Quran 10/74.

11 El Waseet 4/119, and Zaad El Muyasr 7/379. These are the various uses of the infinitive ‘El Wathaq’.

12 (wathq) in El Sahah.

The order to tighten the bonds was so they do not get away. ((and afterwards either a

favour)) let them go without asking for ransom ((let them ransom))1. And killing the enemy

is not mentioned at this point as it has been mentioned enough in the body of the text.

And ‘Menen’ (favour) and ‘Fidai’’ (ransom) are both premediated actions that are sourced

from verbs. So the verb ‘feda’ is read with the Fatah vowel on the fa and a short Alif , so:

either favour (verb) them with a favour (premediated act), or ransom (verb) them with a

ransom (premediated act).

It is narrated from someone that he said: I was standing with El Hajaj when he came to the

prisoners who were companions of Abd El Rahman bin Eh Esha’th2 and they were four

thousand and eight hundred, so he killed about three thousands of them until a man for the

tribe of Kinda3 and said : oh, Hajaj , My Allah not reward you for your good conduct and

generosity ! He answered: and why do you say this? The man from Kinda said: because Allah

the exalted said : ((So when you meet in battle those who rejected, then necks are struck

until you have overcome them, then tighten the bonds, and afterwards either a favour or let

them ransom)) about those who reject Islam , so by Allah you not either favour or allow

ransom! And your poet said when describing his people’s honourable conduct:

We do not kill the prisoner we let he go

For the heaviest neck is that of someone who owes a favour4

So El Hajaj said: “Of en”5 to these corpses! Had there not been one amongst them who

could talk well?! Release the rest. So the rest were released on that day- and they were over

two thousands- because of what that man said6

Third: and the scholars differ in the interpretation of this verse into five opinions:

First: The verse is abrogated, in the case of the idol worshipers, and it is not permissible to

favour or ransom them. And the verse that abrogated it is in the exalted saying ((kill the

polytheists where ever you find them))7[ El Towba:5] and his saying (( So if you gain

dominance over them in war, disperse by them those behind them)) [ El Anfal:57] and he


2 Abd El Rahman bin El Esha’th was a was a distinguished Arab nobleman and general under the early Umayyad

Caliphate, most notable for leading a failed rebellion against the Umayyad governor of the east, al-Hajjaj ibn Yusuf, in 700–703. 3 Abd El Rahman bin El Esha’th was a noble man from that tribe.

4 El Farezdaq in Fohol El Shua’rahi’ 2/402 and El Eghani 15/343.

5 Interjection

6 The shortened version of the story is in El Aqd El Fareed 2/174 and the poem there is slightly different as

‘favour’ is substituted with ‘honours’ , and in Bahjet El Majalis 1/99, and in it is also in Wafayat El A’yun by ibn Khalkan 2/39 that the man was from the tribe of Tameem. 7 El Nasikh wa El Mansookh by El Nahas 3/5.

says (( and kill all the polytheists] [El Towba:36]. This is said by Qutada, El Dhahak, El Sudi,

Ibn Jurayj and El A’ufi narrated from Ibn El A’baas and many of the Kufi scholars1

And Abdul Kareem El Jazari said: Abu Bakr received written representations for individual

captives offering this and that as ransom. Then he said: I will kill him for killing a polytheist

man is more beloved to me than this and that2.

Second: it is about all rejecters. And it is abrogated for a group of scholars and learner ones,

from them Qutada and Mujahid said: if a polytheist captured it is not permissible to favour

or ransom to allow him to return to the polytheists and it is not permissible to ransom

anyone but the woman, because she does not fight and the verse that abrogated it is in the

exalted saying ((kill the polytheists where ever you find them)) [ El Towba:5] that is because

the verses known as ‘ El Bara’a’ .i.e. Surah El Towba is the last that was revealed before

revelation stopped, therefore it is incumbent upon the Muslim state to kill all polytheists3,

accept those who are exempt from combatant status such as women and children and those

who pay ‘Jizia’ (tax)4 – this opinion is followed by the ‘Medhab’ (way) of Abi Haneefa- to

avoid them returning to wage war against the Muslims5.

Abdul Razzaq mentioned that Ma’amar told us from Qutada ((and afterwards either a

favour)) was abrogated by ((disperse by them those behind them)) [ El Anfal:57] and

Mujahid said: ((kill the polytheists where ever you find them)) [ El Towba:5] . That is also

what El Hakam said6.

Third: it is an abrogating verse, according to El Dhahak and others. El Thouri narrated fromn

Juaibr for El Dhahak: ((kill the polytheists where ever you find them)) [ El Towba:5] was

abrogated by ((and afterwards either a favour)). And Ibn Mubarek from Ibn Juraij from A’ta

said : ((and afterwards either a favour)) the polytheist should not be kill but he should be

either favoured or ransomed, as Allah said. El Esha’th said: El Hassan hated killing a

captive and used to recite ((either a favour or let them ransom))7

El Hassan said: There is an order of action in this verse, it is as if he said (Allah ) then

strike the necks until the burden of war is lifted, Then he said : ((until you have overcome

1 The exegesis of El Tabari 21/183-185.

2 Abdul Razzaq mentions this in his exegesis 2/220, El Tabari 21/184, and Abu Layth in his 3/240.

3 Who are at war with the state.

4 El Nasikh wa El Mansookh by El Nahas 2/424, 3/7.

5 In this case “the Muslims” is in reference to the Muslim state and not individuals.

6 El Nasikh wa El Mansookh by El Nahas 3/10, and the evidence for Qutada’s stance is in Abdul Razzaq’s

exegesis 2/221. 7 El Nasikh wa El Mansookh by El Nahas 3/10-11. This is in reference to what El Hassan would do when the

question arouse.

them, then tighten the bonds)). And he claimed that it is not for the leader to kill a captive in

his hands, but he has three choices: either a favour or let them ransom or put into slavery1

Fourth: Sa’eed bin Jubair said: there can be no capture or ransom before overcoming and

fighting with the sword, as Allah said: ((It is not fit for a prophet that he should take

captives until he inflicts a massacre in the land)) [El Anfal: 67], so if after that , i.e.

overcoming the enemy by inflicting a massacre, the leader captures, it is for the leader to

decide to kill or anything else2.

Fifth: The verse is a standing verse (not abrogated), and the leader has discretion in all

cases3 , this was narrated by Ali bin Abi Talha from Ibn A’baas4 , and this was the way of

Malik, El Shafi’I , El Awza’I and Abu Ubayd and others. And that is the choice, because the

prophet and the rightly guided Khaleefas did all that5 , the prophet order the killing of

A’qba bin Abi Mu’ayt and El Nadhar bin El Harith on the day of Badr after much patience,

and he allowed the ransom of the majority of the Badr captives and he let Abi A’rwa El

Jumhi6 go as a favour, and he ordered the killing of Bani Quraydha after they voluntarily

agreed to be judged by S’aad7. He also favoured Thamama bin Uthul El Hanafi when he was

a captive in his hands8 and he took a slave girl from Salma bin El Akwa’ and ransomed some

Muslims with her9, and some people from Mecca10 sought refuge with the prophet so he

took them and released them as a favour and he favoured the captives of Hooazan11. And all

of this is standing in the Saheeh12, and all is mentioned inEl Anfal13 and others.

El Nahas14 said: and the two verses stand and are applied, and that is what Hassan says;

because abrogation is for something definite, so if it is possible to apply both verses then

there is no abrogation, as it is possible to obey all, if the Muslim15 meets the rejecters in

battle he fights, if he captures he can kill, enslave, take ransom or favour according to the

1 Ahkam El Qur’an lilkaia 4/374.

2 El Nasikh wa El Mansookh by El Nahas 5/3,11.

3 El Nasikh wa El Mansookh by El Nahas 5/3.

4 Abu Ubayd mentioned this in El Amwal page 170(342), El Nasikh wa El Mansookh by El Nahas 3/12.

5 El Awsat by Ibn Munthr 11/224-227, and it is seen in The exegesis of El Baghawi 4/178.

6 El Kashif 3/531 and in it the name is (Elhajbi) instead of (ElJumhi).

7 After the Muslims of Madinah discovered the treachery of the Bani Quraydha (a Jewish tribe) after they had

broken their treaties with the Muslims. Bani Quraydha asked to be judged by their hitherto ally The companion

Sa’aad Ibn Mua’ath . Sa’aad decided to put the men to death and the prophet o ordered that he be obeyed. 8 El Jama li Ahkam El Quran 2/422.

9 El Jama li Ahkam El Quran 71/10.

10 Narrated by Ahmed (16502) and Muslim (1755) has the long version.

11 El Jama li Ahkam El Quran 11/10

12 Recognised narrations.

13 El Jama li Ahkam El Quran 71/10 and what follows.

14 El Nasikh wa El Mansookh 3/12.

15 In this case the leader of a Muslim army within a Muslim state.

interests of the Muslims1. This is the view that has been narrated for the people of

Madinah2, and El Shafi’I and Abu Ubayda.

And El Tahwi said it as a Medhab (Juristic method) from Abu Hanifa, and the most known of

his views is in accordance with what has been mentioned. And from Allah comes success.

Fourth: on ((until the burden of war is lifted)) Mujahid and Ibn Jubair said: when Esaa

returns 3 and Mujahid also said : Until there is no religion but the religion of Islam , and

every Jew and Christian and holder of other faith revert to Islam and the sheep is no longer

afraid of the wolf4. And El Hassan, El Kalbi , El Farai’5 and El Kasi’ mentioned something

similar. And El Kasi’ said: Until all creation is Muslim.

And El Farai’ said: Until they believe and rejection ceases to exist. And El Kalbi said: Until

Islam is dominant over all religion6. And El Hassan said: Until none is worshiped but Allah.

And it is said : the meaning of burden is weapons; therefore the meaning is tighten the

bonds until you are safe and you have set aside your weapons7.

And it is said: the meaning is until the end of the war; i.e. until the fighting enemy have

lifted their burden8; that is set aside their arms either because they have been vanquished

of they have entered treaties9.

Weapons and steeds are also known as ‘Awzar’ (burden) El A’asha said:

I prepared the burdens of war

Long spears and steeds

And the weaving of David10 to protect

On the track of my homestead one camel following the other11

1 The Muslim State.

2 The Maliki Medhab.

3 The meaning of the Quran by El Nahas 6/463, and what Mujahid said in his exegesis 2/597.

4 Ahkam El Qur’an by El Kaya 4/374-375, and Mujahid said it in his exegesis 2/597, and El Tabari mentioned it

21/188. 5 The meaning of the Quran by him 3/57-58.


7 The meaning of the Quran by El Nahas 6/464.

8 The exegesis of El Razzi 28/45.


10 Chainmail.

11 Tafseer Ghareeb El Qur’an page 409, the two verses are from El A’asha’s collection page 149, the

explanation of the second verse is: And strong chainmail All moving with the home by camel caravan

It is said: ((until the burden of war is lifted)) .i.e. : it’s weight. ‘El Wzar’ (burden) means

weight, The word ‘Wazeer’ (minister) is derived from it. As The King’s ‘Wazeer’ (minister)

carries the weight of office for the king1. And its weight is weapons as they are heavy2.

Ibn El Arabi3 said: El Hassan and A’ta said: There is an order of action in this verse, it is as if

he said (Allah ) then strike the necks until the burden of war is lifted, Then he said : ((until

you have overcome them, then tighten the bonds)). And he claimed that it is not for the

leader to kill a captive in his hands. And it is said that El Hajaj sent a captive to Abdullah bin

Umar to kill, and he refused saying: this is not in the commands of Allah, he then recited

((until you have overcome them, then tighten the bonds)).

We say the messenger of Allah said it and did it, and the mention of Ransom or favour

does not suggest prohibition of alternative actions. For Allah made clear that the

punishment for fornication is lashing and the prophet made stoning for adultery clear. So

maybe Ibn Umar disagreed so he used that excuse, and our lord knows best.

On ((That is if Allah wills he would prevail over them)) ‘that is’ is in the present tense .i.e.

what is been previously mentioned is in the present tense4. And it is said that it is in the

future tense .i.e. ‘do that’5. And it could be a statement of the judgement of Allah on

those who rejected . and it is used in formal Arabic when leaving one subject and starting

another. Like the exalted says (( Yea, such! but- for the wrongdoers will be an evil place for

(final) return)) [Saad:55]. i.e. that is the truth and I am letting you know the fate of the

wrongdoers.

And the meaning of ((would prevail over them)) is : would destroy them without fighting6 .

and Ibn A’baas said: would destroy them with an army of angels7. ((but that He may try

some of you by means of others)) .i.e.: he commanded combat to test you, and know who

are those who struggle in his way and those who are patient as it is in the same Surah8

On ((and for those who are slain in the way of Allah)) he means those believers who died at

the battle of Uhud ((He will by no means allow their deeds to be lost)) .

The word ‘Qatlu’ (slain) has been read by the populace as ‘Qaatalu’ , which is the choice of

Abi Ubayd. And the reading of Abu Amr and Hafs is ‘Qutilu’ (slain) with the Dhama vowel on 1 In other word the Wazeer carries the wazr.


3 Ahkam El Qur’an 1691-1692.


5 The meaning of the Qur’an by El Zajaj 5/7. Or in other words (if you meet in battle those who rejected, then

necks are struck until you have overcome them, then tighten the bonds, and afterwards either a favour or let them ransom until the burden of war is lifted then Allah will prevail over them). 6 The exegesis of El Baghawi 4/179.


8 Verse 31. El Kashif 3/531.

the Qaf and the kasrah on the Ta1. El Hassan read it so but he double the Ta by using a

Shedah to indicate multitude2 and El Jahdiri , Easa bin Umar and Abu Hayder read it

as’Qatalu’ (slaughtered) with a Fatha on the Qaf and Ta without an Alif3, meaning those

who killed the polytheists.

Qutatda said: It hjas been mentioned that this verse was revealed on the day of Uhud when

the messenger of Allah was in the mountain tracks, tired by fighting and his wounds4, and

the polytheists called: Hubl5 is high and the Muslims called back : Allah is higher and most

honoured. And the polytheists said: a day for the day of Badr and war is to and throw. So

the Prophet said :( say: it is not the same our dead are alive and prosperous with their

lord , and your dead are in the fire being tortured) so the polytheists said : we have Uza6 and

you have no dignity. So the Muslims said: Allah is our lord and you have no lord.

((بالهم ويصلح سيهديهم )):قوله تعالى

The exalted says: ((he will guide them and improve their condition))

El Qashiri said: Abi Amr read ‘Qutilu’ as distant, for what the exalted says ((he will guide

them and improve their condition)) and those who are killed are not described as such.

Others said: the meaning is that he will guide them to paradise , or he will guide those who

remain from them. i.e. : he will grant them guidance. And Ziyad said: he will guide them in

their representations to Munker and Nakeerr7 in the grave8.

Abu El Ma’ali said: it could mean giving directions to the believers for their way to and

around paradise, developing his conclusion from Allah ’s the description of those who

struggle in his way: ((He will by no means allow their deeds to be lost. he will guide them))

such as the exalted saying (( so he led them to the way of hell)) [ Elsaafat:23] meaning: he

directed them to it9

1 El Saba’a page 600 and El Tayseer page 200.

2 El Qiraat El Shatha page 140.

3 Grammar in the Qur’an by El Nahas 4/180. And El Muharir El Wajeez 5/111.

4 The exegesis of El Baghawi 4/179. And El Tabari mentioned it 21/190-191.

5 The chief god worshipped by the polytheist Arabs.

6 Another god. The word Uza rhyms with Iza (dignity).

7 The two angels who ask the Muslim about his beliefs and allegiances in the grave. The answers determine

whether his wait for the day of judgment is torturous or pleasant. 8 El Nukat wa El A’uyoun 5/294.

9 El Muharir El Wajeez 1/73.

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