22-39 Permission (to fight) is given to those on whom war is made, because they are oppressed. And surely Allah is Able to assist them—a
أُذِنَ لِلَّذِينَ يُقَـٰتَلُونَ بِأَنَّهُمْ ظُلِمُوا۟ ۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ (۳۹)
22-39a: According to Ibn Abbas this is the first verse that was revealed about fighting (IK). According to some narrations when the disbelievers forced the Holy Prophet Muhammad (peace be upon him) to leave Makkah, he said the disbelievers would now be destroyed, and then this verse was revealed. Abu Bakr commented at the revelation of this verse that fighting was sure to follow. It is difficult to decide whether this verse was revealed soon after Hijrah (migration), during the migration or a little before it, because the Holy Prophet left Makkah somewhat later than his Companions, who had migrated before him. The statement إِنَّ ٱللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ surely Allah is able to assist them does not imply that Allah could have helped them in some other way besides fighting. Instead, the meaning is that permission is given to fight despite the numerical inferiority of the Muslims, but they will not be destroyed because Allah will assist them.
22-40 Those who are driven from their homes without a just cause except that they say: Our Lord is Allah. And if Allah did not repel some people by others, cloisters, and churches, and synagogues, and mosques in which Allah’s name is much remembered, would have been pulled down. And surely Allah will help him who helps Him. Surely Allah is Strong, Mighty.a
ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَـٰرِهِم بِغَيْرِ حَقٍّ إِلَّآ أَن يَقُولُوا۟ رَبُّنَا ٱللَّهُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍۢ لَّهُدِّمَتْ صَوَٰمِعُ وَبِيَعٌۭ وَصَلَوَٰتٌۭ وَمَسَـٰجِدُ يُذْكَرُ فِيهَا ٱسْمُ ٱللَّهِ كَثِيرًۭا ۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ (۴۰)
22-40a: هُدِّمَتْ – ھَدۡم means to demolish a building and تَہۡدِیم means tearing down, razing but there is abundance in it (R).
صَوَٰمِعُ – is the plural of صَوۡمَعَة. It is a building that has a steeple top, and it is so called because اَصۡمَعۡ is a person with small ear lobes that are joined to the head (R). صَوۡمَعَة is a monk’s cloister (LA).
بِيَعٌۭ – is the plural of بِیۡعَه which is the place where Christians worship, but some hold it to be the place where Jews worship (LA).
صَلَوَٰتٌۭ – is the plural of صلوٰۃ . It is used for a mosque and is also used for a synagogue. Refer to 4:43a. Its literal meaning is a place of worship regardless of religion. After mentioning the cloisters of monks and churches which represent the last religion before the Holy Prophet Muhammad (peace be upon him), the word صَلَوَٰتٌۭ is used, which applies equally to all religions instead of mentioning them separately.
The purpose of Islamic wars: The purpose of Islamic wars is clearly stated as not to only save mosques, but also to safeguard the places of worship of all religions. Not only are the places of worship safeguarded, but even the places where worshippers lived. This safeguarding was a matter of top concern for the Companions in the wars they had to fight after the death of the Holy Prophet Muhammad (peace be upon him). In fact, in some treaties the safety of churches and their maintenance was undertaken by the Islamic treasury. Hence the Islamic wars were conducted for freedom of religion in general and not just for Muslims. It is the distinctive feature of Islam that it believes that all prophets and religions in their original form were Divinely sent, and that protection of the places of worship of other religions is a duty of the Muslims. It is worth reflecting on the powerful claim in this verse; the few scattered Muslims who at the time of the revelation, had run away to save their lives and had no organized power, would be triumphant and in a position to help others.
22-41 Those who, if We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil. And Allah’s is the end of affairs.a
ٱلَّذِينَ إِن مَّكَّنَّـٰهُمْ فِى ٱلْأَرْضِ أَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ وَأَمَرُوا۟ بِٱلْمَعْرُوفِ وَنَهَوْا۟ عَنِ ٱلْمُنكَرِ ۗ وَلِلَّهِ عَـٰقِبَةُ ٱلْأُمُورِ (۴۱)
22-41a: This chapter belongs to the last days of Makkah. Some of the Muslims are in Abyssinia and some in Madinah. The Holy Prophet Muhammad (peace be upon him) himself has to leave Makkah, and the disbelievers are rejoicing at their success. In these dire circumstances, glad tidings are given that the Muslims will not only have power and kingship, their rule will be so widespread that people of other religions will be under Muslim governance. Moreover, it is prophesied that after becoming rulers and governors, the Muslim rule will be exemplary. No precedence can be found in history of a prophecy for a small, dispersed, and persecuted minority to become a world power. There is also no example of any other nation, except the Muslims, who made it the objective of their government to spread righteousness after gaining power. Despite being mighty and successful, Muslim rulers distinguished themselves by enjoining good and forbidding evil in all matters of the state.
22-42 And if they reject thee, already before them did the people of Noah and ‘Ad and Thamud reject (prophets),
وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍۢ وَعَادٌۭ وَثَمُودُ (۴۲)
22-43 And the people of Abraham and the people of Lot,
وَقَوْمُ إِبْرَٰهِيمَ وَقَوْمُ لُوطٍۢ (۴۳)
22-44 And the dwellers of Midian. And Moses (too) was rejected. But I gave respite to the disbelievers, then I seized them; so how (severe) was My disapproval!a
وَأَصْحَـٰبُ مَدْيَنَ ۖ وَكُذِّبَ مُوسَىٰ فَأَمْلَيْتُ لِلْكَـٰفِرِينَ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ نَكِيرِ (۴۴)
22-44a: نَكِيرِ – It has the same meaning as انکار , and stands for the opposite of discernment and wisdom. Refer to 11-70a. نَکَرۡتُ علی فلانٍ and اَنۡکَرۡتُ means dealt with him in a manner that would stop him (R). نکیر is a refusal that brings about an upheaval, such that it changes the state of happiness to one that is disliked (LA). مُنۡکَر is an act that common sense considers evil or shameful, or if common sense cannot judge, Islamic law Shariah considers it as evil or shameful, and تنکیر is to alter beyond recognition, as in نَكِّرُوا۟ لَهَا عَرْشَهَا …Alter her throne for her… (27:41) (R).
The nations whose rejection is discussed are mentioned chronologically. When they did not accept the truth and just pursued the life of this world, Allah changed their condition of ease and luxury into one of distress.
22-45 How many a town We destroyed while it was iniquitous, so it is fallen down upon its roofs; and (how many) a deserted well and palace raised high!a
فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـٰهَا وَهِىَ ظَالِمَةٌۭ فَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍۢ مُّعَطَّلَةٍۢ وَقَصْرٍۢ مَّشِيدٍ (۴۵)
22-45a: بِئْرٍۢ مُّعَطَّلَةٍۢ – بئر means a well, and مُّعَطَّلَةٍۢ is derived from عَطَل which means the passing away of the good times of adornment and amusement and giving up embellishments and taking away the ability to act (R). بئر and قصر are appositives for قریة .
22-46 Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts.a
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌۭ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌۭ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَـٰرُ وَلَـٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ (۴۶)
22-46a: The result of going about in the land should have been a realization of how previous nations were destroyed. In the end, the verse explains how a person sees many things with the eyes but suffers loss by not reflecting on them and learning a lesson. Consequently, when calamity strikes, it is not because physical vision was impaired, but because the heart was blind. This provides a key to understanding some of the other phrases in the Quran, like صُمٌّۢ بُكْمٌ عُمْىٌۭ Deaf, dumb, blind… (2:18) and مَن كَانَ فِى هَـٰذِهِۦٓ أَعْمَىٰ : And whoever is blind in this (world)… (17:72) which do not mean physical blindness, rather the blindness of the heart.
22-47 And they ask thee to hasten on the chastisement, and Allah by no means fails in His promise. And surely a day with thy Lord is as a thousand years of what you reckon.a
وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَلَن يُخْلِفَ ٱللَّهُ وَعْدَهُۥ ۚ وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍۢ مِّمَّا تَعُدُّونَ (۴۷)
22-47a: The reference to a day with Allah being similar to a thousand years in human calculation, is mentioned not simply because what humans consider a long time, is only a short while with Allah. We are told that Allah gives nations extensive time to reform, even a thousand years. Another verse foretells that the forward progress of Islam will remain stalled for a thousand years: ثُمَّ يَعْرُجُ إِلَيْهِ فِى
يَوْمٍۢ كَانَ مِقْدَارُهُۥٓ أَلْفَ سَنَةٍۢ مِّمَّا تَعُدُّونَ:…then it will ascend to Him in a day the measure of which is a thousand years as you count (32:5).
22-48 And how many a town to which I gave respite while it was unjust, then I seized it! And to Me is the return.
وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌۭ ثُمَّ أَخَذْتُهَا وَإِلَىَّ ٱلْمَصِيرُ (۴۸)
Bayan-ul-Quran 