Exegesis of the saying of Allah the Exalted: “And when a faction of them said, ‘O people of Yathrib, there is no place for you, so return.’”

[al-Ahzab :13] This is conjoined to what came before meaning, and recall this reprehensible statement. the group, the assembly of people, and The pronoun refers to the hypocrites, as the author stated: that is, from among the hypocrites Yathrib: it is said to be the land of Madinah, and it is said to be Madinah itself. So the scholars of history differed: is Yathrib the name of the place and region in which Madinah is located, or is Yathrib Madinah itself? The apparent meaning of the hadith is that Yathrib is Madinah. And his saying: it is the land of Madinah, and it is not declined because it is a proper noun and has the pattern of a verb. That means it is indeclinable for these two reasons: being a proper noun and having the pattern of a verb. The indication that it is indeclinable is that it was marked with a fathah in Surat al-Fatihah because it is the object of a preposition, and the right of the object of a preposition is to be marked with a kasrah. Here the word is open (marked with a fathah) because it is declined with a fathah, like all other indeclinable nouns. The author’s saying "because it is a proper noun and has the pattern of a verb" is because Yathrib is a name on the pattern of *yathrib*, which is a verb. It has another reason for indeclinability besides the verb pattern, which is feminine proper noun status and femininity, because it is the name of a place. It seems the author (may Allah have mercy on him) said "because it is a proper noun and has the pattern of a verb" to indicate that this word, Yathrib, is derived from *tathrib*, which is blame and reprimand, and similar words that contain reproach. For this reason, the Prophet (peace and blessings be upon him) said: This is evidence that the Messenger (peace and blessings be upon him) disliked it being called Yathrib, and this is one of two opinions on the issue. As for the hadith that was narrated, it is weak, but this hadith in the two Sahihs is sufficient for it. They say, "Yathrib, which is al-Madinah, drives out people just as the bellows drive out the dross of iron." The result is that his statement: It appears that the author (may Allah have mercy on him) chose to say that it was not taken in practice for this reason ... "With the damma on the mīm and the fathah on it, meaning no staying and no place of staying""With a dammah on the mīm and a fathah on it, meaning there is no staying and no place." What does this mean, Sami? What is the meaning of the author's words? There are two readings. He said, "There is no staying and no place." "No staying" is the interpretation of the dammah: *muqām* (with dammah) because it is from a quadriliteral root, and for a quadriliteral root, its verbal noun with a prefixed mīm is *muqām* (with dammah) and *maqām* (with fathah). "No place" is because it is a noun of place, and a noun of place with a fathah on the mīm is because it is a noun of place. The meaning is "there is no place for staying" if it is a noun of place, or "there is no staying for you." Why do they say "there is no staying for you"? Because they want to flee and do not want to remain with the Prophet (peace and blessings be upon him) in the battle, since they are hypocrites. A hypocrite is not patient in battle; rather, he does not want to fight. If the matter had been in his hand, whom would he have fought? The Muslims. He said that in his statement there is a clear indication of nationalism and tribalism, because he called them by the name of their homeland. He did not say, "O our brothers," nor did he say, "O Muslims." Rather, he said, "O people of Yathrib," because he did not have a religion to fight for; rather, he was a nationalist who only wanted tribal loyalty. To where? The author says, "To your homes in the city. They had gone out with the Prophet (peace and blessings be upon him) to Sulayl, a mountain outside the city, to fight." And his statement, according to what is known in the Arabic language, is a general negation, because the negator of the genus implies generality, meaning there is no staying under any circumstances whatsoever, so return. And an expression like this, if said to a people who have no faith in their hearts, leaves no one among them; they must return. He said, "There is no staying and no place." "No staying" is the interpretation of the dammah: *muqām* (with dammah) because it is from a quadriliteral root, and for a quadriliteral root, its verbal noun with a prefixed mīm is *muqām* (with dammah) and *maqām* (with fathah). "No place" is because it is a noun of place, and a noun of place with a fathah on the mīm is because it is a noun of place. The meaning is "there is no place for staying" if it is a noun of place, or "there is no staying for you." Why do they say "there is no staying for you"? Because they want to flee and do not want to remain with the Prophet (peace and blessings be upon him) in the battle, since they are hypocrites. A hypocrite is not patient in battle; rather, he does not want to fight. If the matter had been in his hand, whom would he have fought? The Muslims. He said that in his statement there is a clear indication of nationalism and tribalism, for he called them by the name of the homeland. He did not say, "O our brothers," nor did he say, "O you Muslims." Rather, he said, "O people of Yathrib," because he had no religion for which to fight; he was merely a nationalist seeking only tribal pride. To where? The author saysto your homes in Madinah, and they had gone out with the Prophet (peace and blessings be upon him) to Sulayl, a mountain outside Madinah, for the battle.And his saying: As is known in the Arabic language, it is a general negation because the negator of the genus implies generality, meaning there is no standing or place under any circumstances, so return. And if such an expression is said to a people who have no faith in their hearts, it leaves no one among them; they must return.