اتَّخَذُوهُمْThey took themأَوْلِيَاءَas allies.
They took them as allies.
فَادَّلَّThis indicatesعَلَىthatأَنَّtheالإيْمَانَfaithالْمَذْكُورَmentionedيَنْفِيnegatesاتِّخَاذَهُمْtaking themأَوْلِيَاءَas allies,,وَيُضَادُّهُ،and contradicts it,
This indicates that the mentioned faith negates taking them as allies and contradicts it.
وَلَاAnd notيَجْمَعُis gatheredالإيْمَانُthe faithوَاتِّخَاذَهُمْand taking themأَوْلِيَاءَas alliesفِيinالْقَلْبِthe heart
And faith and taking them as allies do not coexist in the heart.
وَدَلَّAnd it indicatesذَٰلِكَthatعَلَىwhoeverأَنَّtakes themاتَّخَذَهُمْas allies,أَوْلِيَاءَ،is not doingمَاtheفِعْلَactionالإيْمَانِof faithالْوَاجِبِobligationمِنَfromالإيْمَانِfaithبِاللَّـهِin Allahوَالنَّبِيِّ،and the Prophet.وَمَاAnd whatأُنزِلَwas revealedإِلَيْهِ.to him.
And it indicates that whoever takes them as allies is not fulfilling the obligations of faith in Allah and the Prophet, and what was revealed to him.
وَمِثْلُهُAnd likewiseقَوْلُهُhis sayingتَعَالَىMost High:وَلَاDo notتَتَّخِذُواtakeالْيَهُودَthe Jewsوَالنَّصَارَىand the Christiansأَوْلِيَاءَas allies.بَعْضُهُمْSome of themأَوْلِيَاءُare allies ofبَعْضٍothers.وَمَنAnd whoeverيَتَوَلَّهُمْis allied with themمِنكُمْfrom you,فَإِنَّهُhe is one of them.
And likewise His saying, Most High: "Do not take the Jews and Christians as allies; some of them are allies of others. And whoever is allied with them from you, then he is one of them."
فَإِنَّهُIndeed,أَخْبَرَHe informedفِيinتِلْكَthoseالْآيَاتِversesأَنَّthatمُتَوَلِّيَهُمْthe one who takes them as alliesلَاdoes notيَكُونُbeمُؤْمِنًا،a believer.وَأَخْبَرَAnd He informedهُنَاhereأَنَّthatمُتَوَلِّيَهُمْthe one who takes them as alliesهُوَisمِنْهُمْ،one of them.
Indeed, He informed in those verses that the one who takes them as allies does not be a believer, and He informed here that the one who takes them as allies is one of them.
فَالْقُرْآنُThus the Quranيُصَدِّقُaffirmsبَعْضَهُsome of itبَعْضًا،another.
Thus the Quran affirms some of it another.
قَالَAllah saidتَعَالَىMost High:اللَّهُAllahنَزَّلَhas revealedأَحْسَنَthe bestالْحَدِيثِspeechكِتَابًاa bookمُتَشَابِهًاsimilarمَّثَانِيَrepetitionsنَقْشَعِرُّOur skins shiverمِنْهُfrom itجُلُودُthe skinالَّذِينَthose whoيَخْشَوْنَfearرَبَّهُمْtheir Lord.
Allah said, Most High: "Allah has revealed the best speech, a book similar, with repetitions; our skins shiver from it, those who fear their Lord."
وَكَذَٰلِكَAnd likewiseقَوْلُهُhis saying:إِنَّمَاIndeed the onlyالْمُؤْمِنُونَbelieversالَّذِينَare those whoءَامَنُواbelievedبِاللَّـهِin Allahوَرَسُولِهِand His Messenger.وَإِذَاAnd whenكَانُواthey wereمُعَارِينَengagedعَلَىonأَمْرٍa matterجَامِعٍof gathering.لَمْThey did notيَذْهَبُواgoحَتَّىuntilيَسْتَأْذِنُوهُ)they seek permission from him.
And likewise, his saying: "Indeed, the believers are those who believe in Allah and His Messenger. And when they are engaged in a matter of gathering, they do not go until they seek permission from him."
دَلِيلٌA proofعَلَىonأَنَّthatالذَّهَابَgoingالْمَذْكُورَmentionedبِدُونِwithoutاستئذَانِهِhis permissionلَاis notيَجُوزُ،permissible,وَأَنَّand thatهَامِّone must notيَجِبُgo untilأَنْthey seekلَاhis permission,حَتَّىfor he must notيَسْتَأْذِنَ،seek permission.
A proof that the going mentioned without seeking his permission is not permissible, and that one must not go until they seek his permission.
فَمَنْSo whoeverذَهَبَwentوَلَمْand did notيَسْتَأْذِنseek permissionكَانَwasقَدْindeedتَرَكَleft outبَعْضًاsomeمِمَّاof theيَجِبُobligationsعَلَيْهِon him,,فَلِهَذَاfor this reasonنَفَىhe negatedعَنْهُfrom himالإيْمَانَ،the faith,
So whoever went and did not seek permission, he indeed left out some of the obligations on him; for this reason, he negated the faith from him.
فَإِنَّIndeed,حَرْفٌthe letterإِنَّمَا‘Indeed, only’يَدُلُّindicatesعَلَىthe affirmation ofإِثْبَاتٍthe mentionالْمَذْكُورِand negatesوَنَفْيٍthe other.
Indeed, the letter ‘Indeed, only’ indicates the affirmation of the mentioned and negates the other.
وَمِنْAnd fromالأُصُولِيِّينَthe jurists,مِنْthere are those whoيَقُولُونَsay:إِنَّIndeed, 'in' is forلِــthe affirmation and«مَا»‘what’ is forلِلنَّفْيِ،the negation,فَإِذَاso whenاجْتُمِعَاthey are combinedبَيْنَهُمَاbetween themدَلَّتit indicatesعَلَىthe negation andالنَّفْيِthe affirmation.وَلَيْسَIt is notكَذَلِكَlike thatعِندَatأَهْلِthe scholarsالْعَرَبِيَّةِ،of the Arabic language.
And among the jurists are those who say: 'Indeed, ‘in’ is for affirmation and ‘what’ is for negation. So when they are combined, it indicates the negation and affirmation; but this is not the case according to the scholars of the Arabic language.'
وَمَنAnd whoeverيَتَكَلَّمُspeaksفِي ذَلِكَin thatبِعِلْمٍ،with knowledge,فَإِنَّIndeed, theمَا‘what’هَذِهِisهِيَthe oneالْكَافَّةُthat restrainsالَّتِيwhichتَدْخُلُentersعَلَىonإِنَّ‘in’وَأَخَوَاتِهَاand its sistersفَتَكُفُّهَاand restrains themعَنْfromالْعَمَلِ،working,
And whoever speaks about that with knowledge, indeed, ‘what’ is the one that restrains that enters on ‘in’ and its sisters and restrains them from working.
لَأَنَّهَاBecause itإِنَّمَاonly worksتَعْمَلُwhen it is specificإِذَاto the nominalاخْتَصَّتْsentences.بِالْجُمَلِSo when it restrained, its work was nullifiedالْأَسْمِيَّةِ،and its specialization,فَلَمَّاis removed,كَفَتْits work is nullified.عَمَلُهَاSo it is followedوَاخْتِصَاصُهَا،by nominal and verbal sentences.فَصَارَتThus, it changedيَلِيُّهَاits meaning and workالْجُمَلُby joining 'what' with it.الْفِعْلِيَّةِ وَالْأَسْمِيَّةِ،Thus, its meaning and work changed.فَادَّمَجَتْ«مَا»by the addition of 'what'.إِلَيْهَا،to it,وَكَذَٰلِكَand likewise«كَأَنَّمَا»‘as if’وَغَيْرُهَا.and others.
Because it only works when it is specific to the nominal sentences, so when it restrained, its work was nullified and its specialization is removed, thus it is followed by nominal and verbal sentences. Thus, its meaning and work changed by the addition of 'what' to it, and likewise ‘as if’ and others.
وَكَذَٰلِكَAnd likewiseقَوْلُهُHis sayingتَعَالَى:Most High:﴿وَيَقُولُونَAnd they say📍 آمَنَّاWe believeبِاللَّـهِin Allahوَبِالرَّسُولِand His Messenger.وَأَطِيعُونَاAnd we obeyثُمَّThenيَتَوَلَّىa group of them turn awayفَرِيقٌa groupمِّنْهُمof themمِنْafter thatبَعْدِand they are notذَلِكَamong the believers.وَمَاAnd whenأُولَـٰئِكَthoseبِالْمُؤْمِنِينَare not among the believers.
And likewise His saying, Most High: 'And they say, “We believe in Allah and in His Messenger and we obey.” Then a group of them turn away after that, and they are not among the believers.'
وَإِذَاAnd whenدُعُواthey are calledإِلَىtoاللَّـهِAllahوَالرَّسُولِهِand His Messengerلِيَحْكُمto judgeبَيْنَهُمْbetween themإِذَاwhen a groupفَرِيقٌof themمِنْهُمis inclinedمُّعْرِضُونَto turn away.وَإِنAnd ifيَكُنَthere is for themلّهُمُthe right,الْحَقُّthe truthيَأْتُواthey would comeإِلَيْهto it.مُذْعِنِينَSubmissively.أَفِيDoes it not evident inقُلُوبِهِمtheir heartsمَرَضٌa sickness?أَمِOrارْتَابُواdoubt?أَمْOrيَخَافُونَdo they fearأَنْthatيَحِيفَAllah would deal unjustly with themعَلَيْهِمْand their Messenger?وَبَلْNo, butأُولَـٰئِكَthose areهُمُthey areالظَّالِمُونَthe wrongdoers.
And when they are called to Allah and His Messenger to judge between them, when a group of them is inclined to turn away. And if there were for them the right, then they would come to it submissively. Does it not evident in their hearts a sickness? Or do they doubt? Or do they fear that Allah would deal unjustly with them and their Messenger? No, but those are they are the wrongdoers.
إِنَّمَاIndeed, onlyكَانَwasقَوْلَthe saying ofالْمُؤْمِنِينَthe believersإِذَاwhenدُعُواthey are calledإِلَىtoاللَّـهِAllahوَرَسُولِهِand His Messengerلِيَحْكُمَto judgeبَيْنَهُمْbetween themأَنْthatيَقُولُواthey sayسَمِعْنَاWe have heardوَأَطَعْنَاand we obey.وَأُولَـٰئِكَAnd those areهُمُthey areالْمُفْلِحُونَthe successful.
Indeed, only was the saying of the believers when they are called to Allah and His Messenger to judge between you, that they say: 'We have heard and we obey.' And those are they are the successful.