'In the name of Allah, the Most Gracious, the Most Merciful' Allah, the Exalted and Majestic, says: "And prepare for them whatever you are able of power and of tethered horses by which you terrify the enemy of Allah and your enemy and others besides them whom you do not know; Allah knows them. And whatever you spend of anything in the cause of Allah will be fully repaid to you, and you will not be wronged." "And if they incline to peace, then incline to it and put your trust in Allah. Indeed, He is the Hearing, the Knowing." The address in this verse is to all the believers, and the pronoun in His saying, 'for them,' refers back to those to whom the covenant is sent, or to those who are not unable to interpret the meaning of whoever interprets that in this world. It is also possible that it refers to all the disbelievers whom it is commanded to fight at that time. Then the verse continued to apply to the entire community, as the command was directed to fight all the disbelievers. And Ikrimah, the freedman of Ibn Abbas, may Allah be pleased with them both, said: "The power is the male horses, and the tethered ones are the females." This is a weak statement. A group said: "The power is the archery," and they supported it with the hadith of Uqbah ibn Amir that the Messenger of Allah, blessings and peace be upon him, said: "Indeed, the power is archery, indeed, the power is archery, indeed, the power is archery." And Al-Suddi said: "The power is the weapons." Al-Tabari went with the generality of the wording and mentioned that Mujahid was seen preparing and had quivers with him, and he said: "This is part of the power." Al-Qadi Abu Muhammad, may Allah have mercy on him, said: "And this is the correct view, and the horses and the mounts in general, and the animals and weapons of all kinds, and the splendid garments and tools and expenditures, all fall under the power. And the Muslims were commanded to prepare whatever they could of that. And since the horses are the essence of wars and their burdens, and goodness is tied to their forelocks, and they are the strongest of powers and the fortresses of the knights, Allah honored them by mentioning them, similar to His saying: 'Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael...' [Al-Baqarah: 98], and similar to His saying: 'Fruits and date palms and pomegranates...' [Ar-Rahman: 68]. This is abundant, and similar is the saying of the Messenger of Allah, blessings and peace be upon him: 'The earth has been made a mosque and a means of purification for me.' This is in Al-Bukhari and others. And he said in Sahih Muslim: 'The earth has been made a mosque for me and its soil is a means of purification.' He mentioned the soil in the context of using it for purification, as it is the greatest part of the earth, along with its inclusion in the generality of the other hadith. And since arrows are among the most effective means used in war and the most damaging to the enemy and the closest to reaching souls, the Messenger of Allah, blessings and peace be upon him, specifically mentioned them and alerted to them. It has been narrated from him, blessings and peace be upon him, that he said: 'Indeed, Allah will admit three of the Muslims into Paradise by a single arrow: its maker, the one who intends to use it, and the one who shoots it.' And Amr ibn Anbasah said: 'I heard the Messenger of Allah, blessings and peace be upon him, say: 'Whoever shoots an arrow in the cause of Allah, whether he hits the enemy or misses, it is like freeing a slave.' And the Messenger of Allah, blessings and peace be upon him, said: 'Shoot and ride, and that you shoot is more beloved to me than that you ride.'

The tying of horses is the plural of tying, like dog and dogs. The tying does not become abundant except when it is many. It is permissible that the tying is a source from tied, like cried from crying and similar, because the sources of the trilateral verbs that are not augmented are not measured. If we consider it a source from 'rabata', then it is as if the tying of horses and taking them is done by each one for another's action. So the believers are tied to one another. When each one of them ties a horse for his companion, a bond has occurred between them. This is what is emphasized in the verse. And he, blessings and peace be upon him, said: "Whoever ties a horse in the way of Allah, he is like one who extends his hand in charity and does not withdraw it." The hadiths on this meaning are many.

Al-Hasan, Amr ibn Dinar, and Abu Haywah read: "And from the ties" with the ra and ba being pronounced with a dammah. It is the plural of tying, like book and books. Thus, the interpreters have stated. In its plural, which is a source, there is no differing opinion.

And the meaning of "You frighten" is: you terrify and you instill fear. And the term 'rahba' means fear. Tufail al-Ghanawi said:

"Woe to the mother of Hayy, you have driven into their throats, the sons of Kilab on the morning of terror and fear."

From it comes the term 'rahb' for the Christians, it is said: he feared when he was afraid. So "You frighten" is transitive with the hamzah.

Al-Hasan and Ya'qub read: "You terrify" with the ra being opened and the ha being doubled, transitive with the intensification. It was narrated from Abu Amr ibn al-Ala. Abu Hatim said: Amr claimed that Al-Hasan read: "They frighten" with a ya from below and lightened it. So on this, it is transitive with the intensification. Ibn Abbas and Ikrimah read: "You disgrace with it the enemy of Allah."

Qadi Abu Muhammad, may Allah have mercy on him, mentioned it in the interpretation, not as a reading, and Abu Amr al-Dani confirmed it as a reading.

And His saying, the Exalted: "The enemy of Allah and your enemy" mentioned the two attributes, even if they are similar, as they are different in meaning. By mentioning them, the blame is strengthened, and the aspects of our hatred for them become clear. Abu Abd al-Rahman al-Sulami read: "An enemy to Allah" with the tanween on "enemy" and with a lam in the written form. The intended meaning of these two attributes is one who is close and has contact with the disbelievers and whose enmity is still active. It is permissible that it refers to all disbelievers. This is clarified by their differing opinions in His saying: "And others besides them". Mujahid said: The reference in His saying: "And others" is to Qurayzah. Al-Suddi said: It refers to the people of Persia. Ibn Zayd said: The reference is to the hypocrites. A group said: The reference is to the jinn. Another group said: They are every enemy of the Muslims except for the group which the Prophet, blessings and peace be upon him, commanded to disperse those behind them.

Qadi Abu Muhammad, may Allah have mercy on him, said:

This disagreement should be based on the meaning that is directed by his saying: "You do not know them." If we take his saying: "You do not know them" in its generality, and we negate the knowledge of the believers about this group referred to altogether, and the knowledge in the sense of recognition does not extend except to one object, then there is no disagreement in his saying: "And others" except for the saying of those who said: "The reference is to the hypocrites," and the saying of those who said: "The reference is to the jinn." If we take his saying: "You do not know them" as a clear metaphor or something similar that negates knowledge about them, then the statements are good, and the knowledge extends to two objects.

Qadi Abu Muhammad, may Allah have mercy on him, said:

This view is more similar to me, and Al-Tabari preferred that the reference is to the jinn, and he supported that with what has been narrated that the neighing of horses frightens the jinn, and that the devil does not enter a house in which there is a horse for jihad, and similar to this. And in it - on its possibility - there is consideration. The most important thing in these verses is that their meaning should emerge in everything that strengthens the Muslims against their enemies from among humans, who are the combatants and those who defend against disbelief. Their fear of the Muslims is beneficial for Islam and its people, while the fear of the jinn has no benefit in the emergence of Islam; it is very foreign. It is more appropriate to interpret that when the Muslims prevail and are honored, those who are near them from the enemy who fights them will fear them. If their state connects with those who are distant from the disbelievers, then awe will enter them even if the Muslims do not intend to frighten them. Those are the others.

It is good to interpret his saying: "You do not know them" as meaning: "You do not know them as fearful and terrified, nor do you think that about them, and Allah, the Exalted, knows them in that state." It is also good that the reference is to the hypocrites in terms of disparaging them and alerting to their bad state, so that everyone who knows of their hypocrisy should be suspicious of himself when he hears the verse. Their fear and terror have much benefit in the emergence of Islam and its elevation.

And his saying: "From among them" is like your saying: "Without these being present." So "without" in the speech of the Arabs and "from among" necessitates the absence of what is mentioned after it from the incident in which the saying is found, and from it is the example: "And it was commanded without Ubaidah the Wadhm."

May Allah, the Blessed and Exalted, bestow upon the believers a reward for their spending in the way of Allah that the expenditure must be fulfilled, meaning that it will be recompensed and rewarded for it. The obligation of this is in the Hereafter, and it may be that Allah, the Exalted, rewards some of the believers in this world with a multiplied reward in addition to the reward of the Hereafter.

And His saying, the Exalted: "And if they incline to peace, then incline to it," the pronoun in "they incline" refers to those who have been addressed equally. A man inclines to a matter if he leans towards it and extends his hand in it. Hence, the ribs are called: "jawanih" because they lean towards the flesh, and for the tent: "janah," and the camels incline when their necks lean in walking. And Dhul-Rummah said:

If he dies on the saddle, I revive his spirit with Your remembrance, and the camels are the messengers, they lean. And the night leaned when it approached and inclined its flanks upon the earth. And from it is the saying of the Nabighah: "The wings have certainly assured that his tribe, when the two groups meet, is the first to prevail." (p-231) That is, the inclinations. And Labid said: "The inclinations of the doomed are upon their hands, leaning forward, gathering the points of the arrows." The majority of the people read: "for peace" with an open 's' and emphasizing it. And Aasim read in the narration of Bakr: "for peace" with a broken 's' and emphasizing it. Both are two languages in the matter of reconciliation. It is also said: "peace" with an open 's' and 'l', and I do not remember it as a reading. The majority of the people read: "so lean" with an open 'n', and this is the language of Tamim. And Al-Ashhab Al-Aqili read: "so lean" with a rounded 'n', and this is the language of Qais. Abu Al-Fath said: This reading is the standard, because when 'fa'ala' is intransitive, its future is 'fa'ilu' according to the standard. He sat, he sits is the standard, and the pronoun in "for her" returns as feminine since peace means reconciliation and truce. It is said: peace is feminine like war. Al-Nahhas mentioned this, and Abu Hatim said: peace is masculine. And Qatadah, Al-Hasan ibn Abi Al-Hasan, Ikrimah, and Ibn Zayd said: This verse is abrogated by the verses of fighting in Al-Bara'ah. The judge Abu Muhammad, may Allah have mercy on him, said: It may be possible that its abrogation does not relate to it by meaning that this pertains to those with whom reconciliation is permissible, and that remains in Al-Bara'ah regarding the worshippers of idols. And this is what Al-Tabari went with, and the saying of the group is also correct if the inclination towards the peace of the Arabs is established in the heart of Islam, then the verse of Al-Bara'ah abrogated that, and their covenants were discarded to them. It was narrated from Ibn Abbas, may Allah be pleased with them, that it is abrogated by His saying: "So do not weaken and call to peace while you are the uppermost." [Muhammad: 35] the verse. The judge Abu Muhammad, may Allah have mercy on him, said: This saying is far from what Ibn Abbas, may Allah be pleased with them, would say, because the two verses are Medinan, and His saying: "And rely upon Allah" is a command that contains a warning.