4vs66
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ أَوِ اخْرُجُواْ مِن
دِيَارِكُم مَّا فَعَلُوهُ إِلاَّ قَلِيلٌ مِّنْهُمْ وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ
بِهِ لَكَانَ خَيْراً لَّهُمْ وَأَشَدَّ تَثْبِيتاً
9vs47
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لَوْ خَرَجُواْ فِيكُم مَّا زَادُوكُمْ إِلاَّ خَبَالاً ولأَوْضَعُواْ خِلاَلَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ وَفِيكُمْ سَمَّاعُونَ لَهُمْ وَاللّهُ عَلِيمٌ بِالظَّالِمِينَ
Law kharajoo feekum ma zadookum illa khabalan walaawdaAAoo khilalakum yabghoonakumu alfitnata wafeekum sammaAAoona lahum waAllahu AAaleemun bialththalimeena
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Yoruba Translation
Hausa Translation
Dã sun fita a cikinku bã zã su ƙãre ku da kõme ba fãce da ɓarna, kuma lalle dã sun yi gaggãwar sanya annamĩmanci a tsakãninku, sunã nħma muku fitina. Kuma a cikinku akwai ´yan rahõto sabõda su. Kuma Allah ne Masani ga azzãlumai,
If they had come out with you, they would not have added to your (strength) but only (made for) disorder, hurrying to and fro in your midst and sowing sedition among you, and there would have been some among you who would have listened to them. But Allah knoweth well those who do wrong.
Had they gone forth with you, they would not have added to you aught save corruption, and they would certainly have hurried about among you seeking (to sow) dissension among you, and among you there are those who hearken for their sake; and Allah knows the unjust.
Had they gone forth among you they had added to you naught save trouble and had hurried to and fro among you, seeking to cause sedition among you; and among you there are some who would have listened to them. Allah is Aware of evil-doers.
Asbabu n-Nuzuul (Occasions of Revelation)
(Had it been a near adventure and an easy journey they had followed theeﾅ) [9:42-47]. Allah then revealed about those hypocrites who stayed behind and did not take part in the Battle of Tabuk (Had it been a near adventure and an easy journey they had followed theeﾅ). He also revealed (Had they gone forth among you they had added to you naught save troubleﾅ). This is because when the Messenger of Allah, Allah bless him and give him peace, set forth, he camped his troops at al-Wada ﾒs mountain trail while Abd Allah ibn Ubayy camped his troops at a clear trodden path below the mountain trail of al-Wada. His troops were no less than the troops which were with the Prophet.
When the Messenger of Allah, Allah bless him and give him peace, marched again, Abd Allah ibn Ubayy, the hypocrites and the doubters stayed behind. To consol His Prophet, Allah bless him and give him peace, Allah, exalted is He, revealed (Had they gone forth among you they had added to you naught save troubleﾅ).
لَوْ خَرَجُواْ فِيكُم مَّا زَادُوكُمْ إِلاَّ خَبَالاً ...
Had they marched out with you, they would have added to you nothing except disorder,
because they are cowards and failures,
... ولأَوْضَعُواْ خِلاَلَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ ...
and they would have hurried about in your midst sowing sedition among you,
They would have rushed to spread false stories, hatred and discord among you,
... وَفِيكُمْ سَمَّاعُونَ لَهُمْ ...
and there are some among you who would have listened to them.
who would have obeyed them, given preference to their speech and words and asked them for advice, unaware of the true reality of these hypocrites. This might have caused corruption and great evil between the believers.
Muhammad bin Ishaq said,
"Those who sought permission (from the Messenger to lag behind) included some of the chiefs, such as Abdullah bin Ubayy bin Salul and Al-Jadd bin Qays, who were masters of their people. Allah also made them lag behind because He knew that if they went along with the Messenger they would sow sedition in his army.''
There were some in the Prophet's army who liked these chiefs and were ready to obey them, because they considered them honorable, وَفِيكُمْ سَمَّاعُونَ لَهُمْ (and there are some among you who would have listened to them).
Allah next reminds of His perfect knowledge, saying,
... وَاللّهُ عَلِيمٌ بِالظَّالِمِينَ ﴿٤٧﴾
And Allah is the All-Knower of the wrongdoers.
Allah says that He knows what occurred, what will occur and if anything would have occurred, how it would occur, such as, لَوْ خَرَجُواْ فِيكُم مَّا زَادُوكُمْ إِلاَّ خَبَالاً (Had they marched out with you, they would have added to you nothing except disorder), indicating what they would have done had they marched, even though they did not.
Allah said in similar Ayat,
وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars. (6:28)
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion (to the truth). (8:23)
and,
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ أَوِ اخْرُجُواْ مِن دِيَـرِكُمْ مَّا فَعَلُوهُ إِلاَّ قَلِيلٌ مِّنْهُمْ وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ بِهِ لَكَانَ خَيْراً لَّهُمْ وَأَشَدَّ تَثْبِيتاً
وَإِذاً لاّتَيْنَـهُمْ مِّن لَّدُنَّـآ أَجْراً عَظِيماً
وَلَهَدَيْنَـهُمْ صِرَطاً مُّسْتَقِيماً
And if We had ordered them (saying), "Kill yourselves (the innocent ones kill the guilty ones) or leave your homes,'' very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their conviction.
And indeed We would then have bestowed upon them a great reward from Ourselves.
And indeed We would have guided them to the straight way. (4:66-68)
فقال " لو خرجوا فيكم ما زادوكم إلا خبالا " أي لأنهم جبناء مخذولون " ولأوضعوا خلالكم يبغونكم الفتنة " أي ولأسرعوا السير والمشي بينكم بالنميمة والبغضاء والفتنة " وفيكم سماعون لهم " أي مطيعون لهم ومستحسنون لحديثهم وكلامهم يستنصحونهم وإن كانوا لا يعلمون حالهم فيؤدي إلى وقوع شر بين المؤمنين وفساد كبير . وقال مجاهد وزيد بن أسلم وابن جرير " وفيكم سماعون لهم " أي عيون يسمعون لهم الأخبار وينقلونها إليهم . وهذا لا يبقى له اختصاص بخروجهم معهم بل هذا عام في جميع الأحوال والمعنى الأول أظهر في المناسبة بالسياق وإليه ذهب قتادة وغيره من المفسرين . وقال محمد بن إسحاق كان الذين استأذنوا فيما بلغني من ذوي الشرف منهم عبد الله بن أبي بن سلول والجد بن قيس وكانوا أشرافا في قومهم فثبطهم الله لعلمه بهم أن يخرجوا معه فيفسدوا عليه جنده وكان في جنده قوم أهل محبة لهم وطاعة فيما يدعونهم إليه لشرفهم فيهم فقال " وفيكم سماعون لهم " ثم أخبر تعالى عن تمام علمه فقال " والله عليم بالظالمين " فأخبر بأنه يعلم ما كان وما يكون وما لم يكن لو كان كيف كان يكون ولهذا قال تعالى " لو خرجوا فيكم ما زادوكم إلا خبالا " فأخبر عن حالهم كيف يكون لو خرجوا ومع هذا ما خرجوا كما قال تعالى " ولو ردوا لعادوا لما نهوا عنه وإنهم لكاذبون " وقال تعالى " ولو علم الله فيهم خيرا لأسمعهم ولو أسمعهم لتولوا وهم معرضون " وقال تعالى " ولو أنا كتبنا عليهم أن اقتلوا أنفسكم أو اخرجوا من دياركم ما فعلوه إلا قليل منهم ولو أنهم فعلوا ما يوعظون به لكان خيرا لهم وأشد تثبيتا وإذا لآتيناهم من لدنا أجرا عظيما ولهديناهم صراطا مستقيما " والآيات في هذا كثيرة .
"لو خرجوا فيكم ما زادوكم إلا خبالا" فسادوا بتخذيل المؤمنين "ولأوضعوا خلالكم" أي أسرعوا بينكم بالمشي بالنميمة "يبغونكم" يطلبون لكم "الفتنة" بإلقاء العداوة "وفيكم سماعون لهم" ما يقولون سماع قبول
هو تسلية للمؤمنين في تخلف المنافقين عنهم . والخبال : الفساد والنميمة وإيقاع الاختلاف والأراجيف . وهذا استثناء منقطع , أي ما زادوكم قوة ولكن طلبوا الخبال . وقيل : المعنى لا يزيدونكم فيما يترددون فيه من الرأي إلا خبالا , فلا يكون الاستثناء منقطعا .
I'raab - grammatical analysis of the Qur'an
«لَوْ» حرف شرط غير جازم.
«خَرَجُوا» فعل ماض وفاعل.
«فِيكُمْ» متعلقان بالفعل وجملة الشرط ابتدائية.
«ما زادُوكُمْ» فعل ماض ، والواو فاعله والكاف مفعوله الأول. وما نافية لا عمل لها ، والجملة لا محل لها جواب شرط غير جازم.
«إِلَّا» أداة حصر.
«خَبالًا» مفعول به ثان.
«وَلَأَوْضَعُوا» مثل خرجوا.
«خِلالَكُمْ» ظرف مكان متعلق بالفعل والكاف في محل جر بالإضافة. والميم لجمع الذكور ، والجملة معطوفة.
«يَبْغُونَكُمُ» مضارع وفاعله. والكاف مفعول به أول.
«الْفِتْنَةَ» مفعول به ثان والجملة في محل نصب حال.
«وَفِيكُمْ» متعلقان بمحذوف خبر.
«سَمَّاعُونَ» مبتدأ مؤخر مرفوع وعلامة رفعه الواو ، والجملة الاسمية في محل نصب حال.
«لَهُمْ» متعلقان بسماعون.
«وَاللَّهُ» لفظ الجلالة مبتدأ.
«عَلِيمٌ» خبره.
«بِالظَّالِمِينَ» متعلقان بعليم ، والجملة الاسمية مستأنفة.