Al-Hajj: (38) "Indeed, Allah defends..."

(Indeed, Allah defends those who believe) This is a fresh statement put forth to settle the hearts of the believers by clarifying that Allah the Exalted is their Helper against their enemies, such that they (the enemies) are unable to obstruct them from the pilgrimage. It is mentioned that this is connected to His saying: "Indeed, those who have disbelieved and avert [people] from the way of Allah..." and that what occurred in between regarding the mention of the symbols (of Allah) is an interjection for the purpose of further disparaging their actions and rendering them ugly; for the ugliness of the obstruction increases with the increase in the veneration of that which is obstructed, and it is portrayed with the particle of verification (inna) to highlight complete concern for its content.

The form of reciprocity (mufa'alah) is either for hyperbole or to indicate the repetition of the defense; for it (the mufa'alah form) may be stripped of the occurrence of the action from both sides, leaving only its repetition, like habitual practice. That is, Allah the Exalted hyperbolizes in defending against the calamity and harm of the polytheists—of which the obstruction from the way of Allah and the Sacred Mosque is a part—like the hyperbole of one who contends in it, or He defends them against it time after time, according to their renewed intent to harm them, as in His saying: "Every time they kindled the fire of war, Allah extinguished it."

Abu ‘Amr and Ibn Kathir read it as yadfa‘u (defends), with the object omitted, as has been indicated. In Al-Bahr, it is mentioned that He did not state what He, glory be to Him, defends them against, so that it may be more majestic, greater, and more general. However, you know that the context does not necessitate generality; rather, that is incorrect.

His saying: (Indeed, Allah does not love everyone treacherous, ungrateful).

This is a justification for the threat against the polytheists contained within the noble promise, and an indication that their defense is by way of subjugation and disgrace. It is said: It is a justification for defending the believers through the hatred of those being defended against, in a manner that implies that the cause for this is treachery and disbelief. The phrasing "does not love" was preferred over "hates" to draw attention to the place of insinuation, and that the believers are the beloved of Allah the Exalted. Perhaps the first view is more appropriate, because this (latter view) suggests the verse is like your saying: "I defend Zayd from ‘Amr because I hate Zayd," which does not show much concern for ‘Amr.

That is, Allah hates every traitor to His trusts—which are His commands, may His glory be exalted, and His prohibitions—or to all trusts, of which these are the greatest; and one who is ungrateful for His favors, the Almighty. The hyperbole in both (terms) is to clarify that the polytheists are as such, not to establish a restriction that would imply the love of a traitor or a disbeliever. Or, it is because the betrayal of Allah's trust and the ingratitude for His favors are not trivial, but are rather two grave matters. Or, it is for the multitude of trusts they have betrayed and the favors they have been ungrateful for. Or, it is to emphasize the negation of love, considering the negation first and then bringing the meaning of hyperbole second, as was said regarding His saying: "And your Lord is not ever unjust to [His] servants." You have already learned what is in that. In any case, the intent is to negate love from every single individual among the treacherous disbelievers.