And when he clarified that they are disbelievers, they are sufficient, and that was conditioned by the action of wisdom and determination, which is striving according to one's ability. He commanded him to order them to be sufficient through diligence in fighting and not to have fear of the heroes in any situation. He said, expressing the description looking towards the reception from Allah, so that the listener's trust in what he hears may strengthen: ﴿O Prophet﴾ meaning: the one of high status with us, granted the news of everything that pleases his eye and the eyes of his followers ﴿Encourage the believers﴾ meaning: those deeply immersed in faith ﴿to fight﴾ meaning: to be intense in urging them towards it and encouraging them by every means to it. The root of حَرَضَ - in any arrangement - is حَرَضَ, حَضَرَ, رَحَضَ, رَضَحَ, ضَرَحَ; it returns to presence and necessitates lowering and calmness, and laziness necessitates weakness, which necessitates corruption. Among it is الحَرَضُ which is close to destruction, meaning: his destruction is present, and he is present at his place where he is, so it becomes for what he has that he does not leave it as long as he is alive. And رَحَضَ the garment, meaning: he washed it, from the calmness which is the state of the present non-travelers. And الرُّحَضاءُ is the sweat of fever, a comparison to the washed. And المِرْضاحُ is the stone that remains present for the striking of the seeds. And الضَّرِيحُ is an elongated opening in which the dead is placed, so its presence is always necessary for it until the known time. And it necessitates throwing (p-321) and length. Among it is المَضْرَحِيُّ for the long-winged birds of prey, because every prey is present to it due to the strength of its flight. And the generous man is for the highness of his ambition. And the animal was brought: it was counted and made the absent present. And التحريضُ is the urging to the presence of something. So encourage to fight: urge towards flying to it by taking its causes and preparing for its presence until the urged becomes as if he is present, whenever it is said: O morning! He flew to the caller, and he was the first present at the gathering; because there is no hindrance for him from anything of the things, rather his preparation is the preparation of the present in the row. And Imam Abu al-Hasan Ali ibn Isa al-Rummani said in his tafsir: and التحريضُ is the strong call to motivate the soul towards a matter of matters, and urging and التحريضُ and التحضِيضُ are similar, and its opposite is تفسيرُ. And التحريضُ is encouragement to act in a way that incites to hasten towards it along with patience upon it. This is its reality, not what was said in al-Kashaf and followed by al-Baydawi.

And when he urged them to fight, he informed them that they would be supported in it if they adhered to the means of victory. He said, as a continuation in response to the one who said: What will be their consequence if they desire and hasten to that? "If there are twenty of you..." meaning: men, "patient..." meaning: the prior patience, "they will overcome two hundred..." meaning: of the disbelievers. This verse is from the true promise which was fulfilled by the events of the Companions, may Allah be pleased with them. "And if there are one hundred of you..." meaning: patient, "they will overcome one thousand..." meaning: of those who disbelieve. The verse is from the implication: it established in the first the description of patience as evidence for its omission in the second, and in the second the disbelief as evidence for its omission in the first. And perhaps what is required of them from this endurance is a reason for the command to encourage, meaning: encourage them because I have assisted each one of them against ten, so there is no excuse for them in delaying. And he justified their superiority over them and their overcoming them in this regard by saying: "Because they..." meaning: this which I have made obligatory upon them and promised them victory due to the fact that they, meaning: the disbelievers, "are a people who do not understand..." meaning: they have no understanding by which they know the knowledge of war that the people of faith have trained in. And if you see them as strong in body, they have enough to fulfill what befalls them from the affairs of this world because they are bodies without meanings, just as the world is likewise a form without a soul. Because they did not build their confrontation upon those five pillars which I have presented to you and inspired you with in Badr, whoever does not gather them does not understand war; because an army, if it does not have a leader to refer to, will not succeed. And that leader, if his command is not based on the King of kings, his heart will be weak, and his resolve - even if his numbers are many - will be unstable. For they will be forms without meanings, and the forms are reactive, not effective, and the meanings are the effective ones. And the one who relies on Allah, his form is coupled with the meaning. The least that should be in confronting two of his enemies, as the matter has been imposed upon him in jihad, and perhaps this is the secret in the victory of the Khawarij - from the followers of Shabib and his supporters despite their small number - over the armies they encountered from the kings of their time despite their multitude. For the Khawarij believe that their fighting is for Allah, relying on this belief due to the oppression of those kings and their deviation from the command of Allah. And those who encounter them from those kings, even if they believe that they are deserving of obedience to their Imam whose obedience is obligatory, they know that the reliance of their Imam on Allah is weak due to his opposition to the methodology of uprightness. And that leader himself believes that and that his authority is corrupt, and that the prohibition of the Prophet, blessings and peace be upon him, against fighting him is merely a means to avert the greater of the two corruptions. Thus, the reliance of the Khawarij on the King of kings is greater than the reliance of those. And for this reason, the asceticism that arises from the reliance of the Khawarij is one of the greatest causes of victory, and the attachment to the world that arises from the reliance of those kings is one of the greatest causes of defeat. The evidence for this is that when they revolted against Ali, may Allah be pleased with him, he treated them with the Sunnah of Allah, showing kindness to them, providing them with admonition, excusing them, and bringing them back to Allah. And when they did not accept his intention at one time, one of those who was concerned with the stars said to him: It is an hour of misfortune; if he proceeds in it, he will be defeated. He said: Proceed in it; for the Prophet, blessings and peace be upon him, was not an astrologer. And when he encountered the Khawarij, they did not confront him with the milking of a she-camel, nor did anyone from his group escape from them, nor was anyone killed from his group. And the obligation is understood in His saying, the Exalted: "If there are twenty of you..." the verse. And that the news in it is in the meaning of the command from His saying: