Hajj: (78) "And strive in Allah..."
(And strive in Allah), meaning for Allah the Exalted or in His path, glory be to Him. Jihad, as Al-Raghib stated, is the exertion of effort in repelling an enemy. It is of three types: the jihad against the manifest enemy, such as the disbelievers; the jihad against Satan; and the jihad against the self (nafs), which is greater than the jihad against the manifest enemy, as is indicated by what Al-Bayhaqi and others recorded from Jabir, who said: "A group of warriors came to the Messenger of Allah, peace and blessings of Allah be upon him, and he said: 'You have come with the best of arrivals, from the Lesser Jihad to the Greater Jihad.' It was asked: 'And what is the Greater Jihad?' He said: 'The slave’s jihad against his own desire.'" In its chain of narration is a weakness that is overlooked in such matters.
According to Al-Dahhak, the intent here is the jihad against the disbelievers until they enter Islam. This necessitates that the Surah be Medinan, for Jihad was only commanded after the Hijrah. According to Abdullah ibn al-Mubarak, it is the jihad against desire and the self. It is preferable that the intent be all three types of jihad; this does not constitute a combining of the literal (haqiqa) and the metaphorical (majaz) in any way. To this points what a group reported from Al-Hasan, that he recited the verse and said: "A man may strive in Allah the Exalted without having struck with a sword." This includes the jihad against the innovators and the profligates, for they are also enemies, and this is done by restraining them from innovation and profligacy.
(The right of His jihad), meaning a jihad in Him that is truly His right, so "Haqq" (right) is added as a cognate accusative (masdar), as in the phrase "I have woven a velvet cloth" (jarradtu qatifatan), and the preposition has been omitted, and "jihad" is genitively linked to His pronoun, glory be to Him, as in his saying: "And on the day we witnessed him, sound and flourishing."
In Al-Kashshaf, the addition is for the sake of the slightest connection and attribution. Since Jihad is attributed to Allah the Exalted in the sense that it is performed for His Face, glory be to Him, and for His sake, its attribution to Him is valid. In any case, "Haqq" is in the accusative case as a cognate accusative. Abu al-Baqa said: It is an adjective for an omitted cognate accusative, meaning "a jihad [which is] the right of His jihad." In this, however, is that it is a definite noun used to describe an indefinite one, and I do not think anyone claims that if the genitive construction is based on expansion (ittisa), it does not provide definition, so neither the possessor (mudaf) nor the possessed (mudaf ilayh) becomes defined. The verse is a command for Jihad in the most perfect manner, that it should be purely for Allah the Exalted, fearing in it the blame of no blamer; it is a decisive (muhkam) command.
As for those who said, like Mujahid and Al-Kalbi, that it is abrogated by His saying, "So fear Allah as much as you are able," they meant by it that He should be obeyed and not disobeyed at all, and in this is a discussion that is not hidden. Ibn Marduwayh recorded from Abd al-Rahman ibn Awf, may Allah be pleased with him, that he said: Umar, may Allah be pleased with him, said to me, "Did we not use to read, 'And strive in Allah the right of His jihad in the end of time as you strove in its beginning'?" I said, "Yes, so when is this, O Commander of the Faithful?" He said, "When the Banu Umayya are the princes and the Banu al-Mughirah are the ministers." Al-Bayhaqi recorded it in Al-Dala'il from Al-Miswar ibn Makhrama, may Allah be pleased with him, that he said to Abd al-Rahman ibn Awf, then mentioned it. The ruling on this reading is not hidden from you. Al-Naysaburi said: The scholars said, if this narration were authentic, then perhaps this addition is from his interpretation, peace and blessings of Allah be upon him, and not from the Quran itself, otherwise it would have been transmitted mutawatir; and it is as you see.
(He has chosen you), meaning He, glory be to His majesty, selected you and no one else, glory be to Him. The sentence is a new beginning (musta'nafa) to explain the reason for the command to strive, for the Chooser only chooses those who stand in His service, and from His great nearness it is binding to repel His enemies and strive against one’s self by abandoning what He does not approve of. So in it is an alert to the motive for Jihad.
In His saying, (And He has not placed upon you in the religion), meaning in all its affairs, and Jihad enters into this as a primary entry, (any hardship), meaning narrowness through a burden that is difficult to perform. "Upon you" is an indication that there is no obstacle for them against it. The result is that He, Exalted is He, commanded them to Jihad and clarified that they have no excuse for abandoning it, since the motive is present and the obstacle is removed. It is permissible that this is an indication of the concession in abandoning some of what He, glory be to Him, commanded them to do, where it was difficult for them, according to his saying, peace and blessings of Allah be upon him: "If I command you to do something, do of it what you are able." The negation of hardship in this case is after its establishment, by the concession in abandonment according to the requirement of the Sharia. In the first view, the negation of hardship is from the beginning. It is said: The lack of hardship is that He made for them an exit from every sin, by granting them concessions in difficulties, opening for them the door of repentance, and legislating for them expiations for His rights, and blood money and compensations for the rights of the servants. It is not hidden that generalizing this to repentance and the like is contrary to the apparent meaning, even if it is reported through the path of Ibn Shihab from Ibn Abbas, may Allah be pleased with them.
In the Shihabiyyah marginal notes, it is stated that it is apparent that since the right of His jihad, Exalted is He, was difficult, He followed it with this to clarify that what is intended is what is within their capability, not what is worthy of Him, glory be to His majesty, in every respect. Jalal al-Suyuti mentioned that this verse is the basis of the rule "Hardship brings ease," and this is more consistent with the second view regarding it.
(The religion of your father Abraham). It is in the accusative case as a cognate accusative by a verb indicated by what preceded it—the negation of hardship—after the deletion of a possessor, meaning "He has expanded your religion [like] the expansion of your father's religion." Or it is for specialization (ikhtisas) by estimating "I mean by the religion" and the like; Al-Zamakhshari favored these two. Al-Hufi and Abu al-Baqa said: It is in the accusative by way of incitement (ighra), estimating "Follow" or "Adhere to" or the like. Al-Farra said: It is in the accusative by the removal of the preposition, meaning "like the religion of your father." The religion is intended to be either what covers both the fundamentals and the branches, or what is specific to the fundamentals, so ponder and do not be heedless. And (Abraham) is also in the accusative by an estimated verb, or in the genitive by the fatha as a substitute or explanatory apposition (atf bayan). He, peace be upon him, is made their father because he is the father of the Messenger of Allah, peace and blessings of Allah be upon him, and he is like a father to his nation in the sense that he is a cause for their eternal life and their existence in the manner considered in the afterlife, or because most of the Arabs were from his descendants, peace be upon him, so they were made dominant over all the people of his religion, peace be upon him.
(He), meaning Allah the Exalted, as reported from Ibn Abbas, Mujahid, Al-Dahhak, Qatada, and Sufyan. This is indicated by what will come later in the verse, and the reading of Ubayy, may Allah be pleased with him, "Allah." (named you "the Muslims" before), meaning before the revelation of the Quran; that is in the heavenly books like the Torah and the Gospel. (and in this), meaning in the Quran. The sentence is a new beginning. It is said that it is like a substitute for His saying, "He has chosen you," and for this reason, it was not joined with a conjunction. From Ibn Zayd and Al-Hasan, it is that the pronoun refers to Abraham, peace be upon him, and Abu Hayyan favored this due to proximity. His naming them as such before is in His saying: "Our Lord, make us Muslims [in submission] to You and from our descendants a nation Muslim [in submission] to You." His saying, "in this," is a cause for their being named as such in this, due to the entry of most of them from the descendants, so He made him the one who named them in it metaphorically. This necessitates the combining of the literal and the metaphorical, and there is a famous disagreement regarding its permissibility. Abu al-Baqa said: The meaning according to this is "and in this is a clarification of his naming you with this name, where he recounted his statement in the Quran." Ibn Atiyyah said: He estimates "and I named you in this the Muslims." The strain in all of that is not hidden.
Some inferred from the verse that the naming as "Muslims" is specific to this nation, and there is a view on this.
(So that the Messenger may be, on the Day of Resurrection, a witness over you) that he has conveyed to you. This statement from Him, Exalted is He, indicates the acceptance of his testimony, peace and blessings be upon him, for himself, relying on his infallibility. Perhaps this is one of his unique characteristics, peace and blessings of Allah be upon him, on that day. Otherwise, the infallible one is asked in this world for two witnesses if he claims something for himself, as the story of the horse and the testimony of Khuzayma, may Allah be pleased with him, indicate. Furthermore, if every infallible one had his testimony accepted for himself on that day, there would be no need for the testimony of this nation over the nations when their prophets testify against them and they deny it, as many commentators mentioned in the interpretation of His saying, "And you will be witnesses over the people." It is reported that the nations and their prophets will be brought, and it will be said to their prophets, "Did you convey to your nations?" They will say, "Yes, we conveyed to them." They will deny it, so this nation will be brought and they will testify that they had conveyed it. The nations will say to them, "From where do you know?" They will say, "We knew that by the information of Allah the Exalted in His speaking Book on the tongue of His truthful Prophet," or "a witness over you" by the obedience of those who obeyed and the disobedience of those who disobeyed. Perhaps his knowledge, peace and blessings of Allah be upon him, of that is by Allah’s defining it by signs that appear to him at that time, permitting him, peace and blessings of Allah be upon him, to testify. The fact that the deeds of his nation are presented to him, peace and blessings of Allah be upon him, while he is in the barzakh every week, or more or less, if it is authentic, does not yield knowledge of the specific individuals whose deeds are testified against. Otherwise, what Ahmad recorded in his Musnad and the two Shaykhs from Anas and Hudhayfa would be problematic; they said: The Messenger of Allah, peace and blessings of Allah be upon him, said: "People from my companions will come to the Pond (Hawd) until, when I see them and recognize them, they will be pulled away from me. I will say: 'O my Lord, my companions, my companions!' It will be said to me: 'You do not know what they introduced after you.'" This is perhaps problematic assuming the authenticity of the hadith of presentation, whether it yields knowledge of the specific individuals or not. If one commits to the authenticity of that hadith and that he, peace and blessings of Allah be upon him, did not recall the deeds of those specific people when he recognized them—so he said what he said—and that the intent of "You do not know..." etc., is merely the glorification of the gravity of what they introduced after his death, peace and blessings of Allah be upon him, not a negation of the knowledge of it, then remains those of his nation who died—obedient or disobedient—during his lifetime, peace and blessings of Allah be upon him, and he did not know of their state at all, like those who believed and died and he did not hear of them; for the presentation of deeds in their regard is not mentioned in any report at all. The statement that such a person did not exist is far-fetched. Whoever claims that he, peace and blessings of Allah be upon him, knows the deeds of his nation and recognizes them one by one, alive and dead—and that is why his testimony against them for obedience and disobedience on the Day of Resurrection was permitted—has not brought evidence, and the verse is not suitable as evidence for him except with this interpretation, and it is a flaw in the research. Moreover, the Hadith of the Slander (Ifk) indicates the contrary.
Some claimed that his, peace and blessings of Allah be upon him, recognition of the obedient and disobedient from his nation is because he attends their questioning in the grave regarding him, peace and blessings of Allah be upon him, as is signaled by what is reported that it is said to the buried, "What do you say about this one who was sent to you?" And the demonstrative noun requires a demonstrated, felt, observed entity, and it is as you see. Some chose that the testimony regarding this is against part of the nation—those who were present in his time, peace and blessings of Allah be upon him, and upon their state of obedience and disobedience. The address "upon you" is either specific to them or general by way of predominance, and there is in it what is in it, so ponder. It is said that "upon" ('ala) in "upon you" means "for" (lam), as in His saying: "And what is slaughtered on the idols," so the meaning is "a witness for you." The intent by his testimony for them is his endorsement of them when they testify against the nations. Its remoteness is not hidden. The lam is related to "named you" according to the two views on the pronoun, and it is for the result, as it is said. Al-Khafaji said: There is no obstacle to it being for the cause, for Allah’s naming—or Abraham’s, peace be upon him—them as Muslims is a judgment of their Islam and uprightness, and it is a cause for the acceptance of the testimony of the Messenger, peace and blessings of Allah be upon him, who enters into them as a primary entry, and the acceptance of their testimony against the nations, and in it is a type of hiddenness.
(So establish prayer and give zakah), meaning so turn to Him, Exalted is He, when He has singled you out with this bounty and honor, through types of acts of worship. Specifying these two matters by mention is because of their loftiness and virtue. (And hold fast to Allah), meaning trust in Him, Exalted is He, in all your affairs. (He is your Protector), your helper and the one who manages your affairs. (And excellent is the Protector, and excellent is the Helper.)
It is "He," as there is no like to Him, Exalted is He, in protection and help, for whoever He protects will not be lost, and whoever He helps will not be forsaken; rather, there is no protector or helper in reality except Him, might and majesty to Him. In this is an indication that the ultimate perfection is holding fast to Allah the Exalted and realizing the station of servitude, which is the naming and the choosing. It is permissible that "He is your Protector" is a completion of the choosing, and it is not significant; this is it.
As for the aspect of indication in the verses: (Indeed, Allah defends those who have believed) from the plotting of their enemy: Satan and the self. (Indeed, Allah does not like every treacherous, ungrateful one.) This includes Satan and the self, and the truthfulness of the two descriptions upon them is very manifest; rather, there is no one more treacherous or ungrateful than them. ([And] those who, if We give them authority in the land, establish prayer...) etc. In it is an indication of the state of the people of authority (tamkin) and that they are guided and guides, so they have no deviation, and no one goes astray by their words. (So how many a city We have destroyed while it was committing wrong—so it is [now] fallen into ruin on its roofs—and [how many] a neglected well and a lofty palace!) It is said: In the "wrongdoing city" is an indication of the heart heedless of Allah the Exalted. In the "neglected well" is an indication of the intellect from which pure ideas are extracted. In the "lofty palace" is an indication of the body containing the chambers of the faculties.
(For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.) In it is an indication of the evil state of the veiled ones who deny, for their hearts are blind to seeing the lights of the people of Allah the Exalted, for they have lights that are not seen except with the eye of the heart. With this eye, the realities of the Kingdom (mulk) and the subtleties of the Realm of Sovereignty (malakut) are perceived. In the hadith: "Beware of the insight of the believer, for he looks with the light of Allah the Exalted." (And indeed, a day with your Lord is like a thousand years of those which you count.) The discussion on the day and its division has already passed, so remember. (So those who have believed and done righteous deeds will have forgiveness), meaning a covering from outsiders so that they do not stand upon their reality, as indicated by what they report of the holy hadith: "Or to come under My domes, no one knows them other than Me." (and a noble provision), which is the divine knowledge (ilm laduni) with which is the nourishment of the souls.
Some said: The provision of hearts is the sweetness of gnosis; the provision of the secrets is the witnessing of beauty; and the provision of souls is the disclosure of majesty. To this provision he, peace and blessings of Allah be upon him, points by his saying: "I spend the night with my Lord, He feeds me and gives me drink." The indication in His saying, Exalted is He: (And We did not send before you any messenger or prophet except that when he desired, Satan threw into his desire...) the verses—according to the one who claimed the authenticity of the hadith of the Gharaniq—is that the slave should be annihilated in the will of his Lord, might and majesty to Him, otherwise he will be tested with the deception of Satan to be disciplined, and that deception does not remain because of its contradiction to wisdom. (And those who emigrated in the path of Allah) from the homelands of nature in search of the Truth, (then were killed) with the sword of truthfulness and self-discipline, (or died) by the attraction (jadhba) from the attributes of humanity, (Allah will surely provide them with a good provision). It is the provision of constant connection, as it is said; or it is like the noble provision. (And whoever punishes with the equivalent of that with which he was punished and then is oppressed—Allah will surely aid him.) In it is an indication of the aid of the wayfarer who punished his self with jihad after it punished him with opposition, then oppressed him by the seizing of its attributes. (And if they argue with you, say, "Allah is most knowing of what you do.") The Sufis took from this the abandoning of arguing with those who deny. Some mentioned that arguing with them is futile, like arguing with the impotent about the pleasure of intercourse. (And when Our verses are recited to them as clear evidences, you recognize in the faces of those who disbelieved disagreement...) the verse. In it is an indication of those Sufis who, when they hear the verses that refute them, appear with scowling and frowning, and they are many in our time. To Allah we belong and to Him we shall return.
In His saying, Exalted is He: (Indeed, those you invoke besides Allah will never create [as much as] a fly...) etc., is an indication of the censure of those who exaggerate regarding the saints of Allah the Exalted, where they seek help from them in distress while heedless of Allah the Exalted, and they make vows to them. The rational ones among them say: "They are our means to Allah the Exalted, and we only vow to Allah, might and majesty to Him, and we make its reward for the saint." It is not hidden that in their first claim, they are the most similar of people to the idolaters who said: "We only worship them so that they may bring us nearer to Allah in position." Their second claim has no harm in it if they did not request from them by that the healing of their sick or the return of their absent ones or the like. The apparent from their state is the request, and this is guided by the fact that if it were said: "Vow to Allah the Exalted and make its reward for your parents, for they are more in need than those saints," they would not do it. I have seen many of them prostrating on the thresholds of the stones of the graves of the saints, and among them are those who affirm for them all the ability to act (tasarruf) in their graves, but they differ in it according to the difference of their ranks. The scholars among them restrict the ability to act in the graves to four or five. If they are asked for evidence, they say: "That was established by unveiling (kashf)." May Allah fight them, how ignorant they are and how much they fabricate! Among them are those who claim that they exit the graves and take on various forms, and their scholars say: "Their spirits only appear taking form and circulate wherever they want, and perhaps they take the form of a lion or a gazelle or the like." All of this is false, having no basis in the Book, the Sunnah, and the speech of the predecessors of the nation. These people have corrupted the religion for the people and have become a laughingstock for the people of abrogated religions from the Jews and Christians, and likewise for the people of sects and the Materialists (Dahriyyah). We ask Allah the Exalted for pardon and safety.
(And strive in Allah the right of His jihad) covers all types of striving, among which is the jihad of the self, which is by purifying it through performing rights and abandoning desires; and the jihad of the heart, by cleansing it and cutting its attachment from the two worlds; and the jihad of the spirit, by annihilating existence. It has been said: "Your existence is a sin to which no other sin can be compared." (And hold fast to Allah)—hold onto Him, glory be to His majesty, in all your states. (He is your Protector) in reality. (And excellent is the Protector) in annihilating your existence, (and excellent is the Helper) in sustaining you. How great is this conclusion for a people who understand! Glory be to your Lord, the Lord of Might, above what they describe, and peace be upon the messengers, and praise be to Allah, Lord of the worlds.
Completed, and praise be to Allah, the seventeenth part; it is followed, if Allah the Exalted wills, by the eighteenth part, beginning with "Surat Al-Mu'minin."
