Al-Fath (The Victory): Verse 26

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

The word إِذْ (when) can be interpreted in two main ways:

1. As an adverb of time (ظرف): If so, it requires a verb that occurs within that time frame to act as its governing factor (عامل).
   • This governing verb might be explicitly mentioned, or it might be implied but understood.

• If the verb is mentioned: * Option 1: It is the statement: {وَصَدُّوكُمْ} (And they prevented you) [Al-Fath: 25]. Meaning: They prevented you when they placed obstinacy in their hearts. * Option 2: It is the statement: {لَعَذَّبَنَا الَّذِينَ كَفَرُوا مِنْهُمْ} (We would have punished those who disbelieved among them) [Al-Fath: 25]. Meaning: We would have punished them when they placed obstinacy in their hearts. * The second option is closer linguistically and contextually, as those filled with obstinacy would not submit, while the believers, upon whom tranquility was sent down, would not cease striving in Jihad, and Allah is with the believers, punishing the disbelievers severely.

• If the verb is implied (not mentioned): * Option 1: It implies that Allah protected the believers from being trampled by the disbelievers who harbored obstinacy. * Option 2: It implies a favor: "Allah did good to you when He placed obstinacy in the hearts of the disbelievers." In this case, {فَأَنزَلَ اللَّهُ سَكِينَتَهُ} (So Allah sent down His tranquility) is an explanation of that favor.

2. As an object (مفعول به): If so, the governing factor is an implied verb, such as أُذْكُرْ (Mention), meaning: "Mention that time," similar to saying, "Do you remember when Zayd stood up?"

There are significant semantic and linguistic subtleties here:

A. Semantic Subtleties (لطائف معنوية)

1. Contrast in Agency: Allah highlights the vast difference between the disbeliever and the believer through three points:
   • Agency: For the disbelievers, the action is attributed to them: {إِذْ جَعَلَ الَّذِينَ كَفَرُوا} (When the disbelievers placed). For the believers, the action is attributed to Allah: {فَأَنزَلَ اللَّهُ} (So Allah sent down). The difference between the agents is clear.
   • The Object: For the disbelievers, the object is الحَمِيَّةَ (obstinacy/fanaticism). For the believers, it is السَّكِينَةَ (tranquility). The difference between these two objects is profound (as will be explained).
   • The Attribution: The obstinacy is attributed to ignorance: {حَمِيَّةَ الْجَاهِلِيَّةِ} (obstinacy of ignorance). The tranquility is attributed directly to Allah: {سَكِينَتَهُ} (His tranquility). The difference between these two attributions is self-evident.

2. Increase in Goodness: After establishing the contrast (thing for thing, obstinacy for tranquility, ignorance for Allah), Allah further elevates the believers by stating: {وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَىٰ} (And He imposed upon them the word of righteousness).

B. Linguistic Subtleties (لطائف لفظية)

1. Verb Choice (جَعَلَ vs. أَنزَلَ):
   • For the disbelievers, the verb used is جَعَلَ (placed/made). For the believers, it is أَنزَلَ (sent down). Allah did not say created or made tranquility. This implies that the obstinacy was a temporary, inherent state, whereas tranquility was something preserved in the treasury of Mercy, prepared for His servants, and thus sent down.

2. Attribution (Addition):
   • الحَمِيَّةَ is qualified by {حَمِيَّةَ الْجَاهِلِيَّةِ} (obstinacy of ignorance). Obstinacy is inherently blameworthy, and adding "of ignorance" increases its ugliness to an extreme degree.
   • السَّكِينَةَ is qualified by {سَكِينَتَهُ} (His tranquility). While tranquility is inherently good, the addition of "His" elevates its goodness to a level that surpasses any other form of goodness.

3. The Particle "فَـ" (Fa - So/Then):
   • The use of فَـ (Fa) in {فَأَنزَلَ} (So He sent down) rather than وَ (Wa - And) indicates consequence or immediate response (reciprocity/retaliation). It is like saying, "He honored me, so I honored him."
   • This implies a subtle point: When one enemy intensifies their anger, the other party either retreats (if weak) or responds with equal anger (if strong), leading to strife. Here, when the disbelievers intensified their obstinacy, the Muslims, instead of reacting with aggression or fear, had tranquility sent down upon them immediately in response, preventing them from reacting aggressively or retreating. This patience and steadfastness, contrary to usual custom, is a grace from Allah.

The sending down of tranquility ({فَأَنزَلَ اللَّهُ سَكِينَتَهُ}) is explained further:

• It was sent down upon the Messenger and the believers. The Messenger agreed to the truce terms (which the disbelievers initially resisted, refusing to write "Muhammad is the Messenger of Allah" or "In the Name of Allah"). When the Messenger calmed down, the believers calmed down.
• The believers were ready to accept only one of three outcomes: victory, being slain, or refusing the terms (like refusing to write the Prophet's title). Tranquility enabled them to accept the terms.

There are several interpretations for this "word":

1. Lā Ilāha Illā Allāh: This is the most apparent, as it wards off Shirk (polytheism).
2. Bismillāh ir-Raḥmān ir-Raḥīm: Because the disbelievers refused this, while the believers adhered to it.
3. Fulfilling the Covenant: And other similar concepts.

Regarding the Agent of "Imposing" (ألزمهم):

• Option 1 (Applies to the Prophet and Believers): It means the command to observe piety (Taqwa). Allah commanded the Prophet: {يَا أَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ} (O Prophet, fear Allah) [Al-Ahzab: 1], and the believers: {اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ} (Fear Allah as He should be feared) [Al-'Imran: 102]. This Taqwa is so complete that it makes one oblivious to everything except Allah.
• Option 2 (Applies only to the Believers): It refers to obeying the Messenger: {وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا} (Whatever the Messenger has brought you, take it; and whatever he has forbidden you, abstain from it) [Al-Hashr: 7].

A Subtle Meaning of Imposition: Even though piety is a complete virtue, when Allah commands it (اتَّقُوا), some accept it through His grace, while others do not. Those who accept it do so because Allah imposed it upon them. Thus, {وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَىٰ} signifies that their adherence was divinely secured.

This means they were the most honored by Allah, hence they were obligated to His piety. This relates to the verse: {إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ} (Indeed, the most noble of you in the sight of Allah is the most righteous of you) [Al-Hujurat: 13].

This verse has two interpretations:

1. The one whose piety is greater, Allah honors him more.
2. The one who will be most honored by Allah is the one who is most pious (as the pious are closer to Him).

Under the second interpretation, they were أَحَقَّ بِهَا (more deserving) because they were the most knowledgeable of Allah, as {إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ} (Indeed, only those of His servants who have knowledge fear Allah) [Fatir: 28].

Regarding {وَأَهْلَهَا} (and worthy of it):

• Interpretation 1 (Relative Deservingness): It implies that they were more deserving than the disbelievers, even if they weren't perfectly qualified. It's like saying one option is more fitting than another, even if both are flawed (e.g., imprisonment is more fitting than execution, though both are undesirable).
• Interpretation 2 (Stronger): We must first examine أَحَقَّ (more deserving):
  • It can mean حق (right/due) without implying preference, like saying someone is better at one skill than another (e.g., "Zayd is more knowledgeable in jurisprudence than in medicine").
  • It can imply preference: The believers were more deserving than the disbelievers.

Then, regarding أَهْلَهَا (worthy of it): This confirms their inherent fitness and suitability for the Word of Righteousness.

Translation: "Certainly has Allah verified for His Messenger the vision with truth. You will surely enter the Sacred Mosque, if Allah wills, with your heads shaved and shortened, without fear. He knew what you did not know and has appointed, besides that, an imminent conquest."