Tafsir Surat at-Tawba

Ayats 111-

Ibn Juzayy:

(Allah has bought from the muminun their selves and their wealth) It is said that it was sent down about the Homage of 'Aqaba, but its judgement is general to every believer doing jihad in the way of Allah until the Day of Rising. One of them said, "How generous Allah is! He created our souls and provided us with our property and then gave them to us. Then He buys them from us for this high price. It is indeed a profitable transaction!"

(They fight in the Way of Allah) A sentence in the position of the adverb to clarify the purchase.

(Rejoice then in the bargain you have made) One of them said, "How excellent a sale! The buyer in it is the Lord Most High, the price is the Garden of Refuge, and the middle-man is Muhammad the Chosen!"

Jalalayn:

(Allah has bought from the believers their selves and their wealth) for their expending in His obedience, as in jihad.

[Ibn Kathir: Allah reports that in recompense for their selves and their wealth which are spent in His way, Allah gives the believers the Garden. This is part of His bounty and generosity. Al-Hasan al-Basri and Qatada said, "They give allegiance to Allah and their price is dear." Shimr ibn 'Atiyya said, "There is no Muslim but that Allah, the Mighty and Exalted, has placed a homage on his neck. He either is in it or he dies owing it." 'Abdullah ibn Rawaha said to the Messenger of Allah on the Night of 'Aqaba, "Make whatever stipulations you wish for your Lord and yourself." He said, "I stipulate for my Lord that you worship Him and do not associate anything with Him, and I stipulate your myself that you protect me as you protect yourselves and your property." They said, "And what do we have if we do that?" He replied, "The Garden." They said, "A good bargain!"]

(They fight ...they kill and are killed) A new sentence clarifying the sale. In the recitation the basis precedes the object, i.e. some of them they kill and the rest they fight.

[Ibn Kathir: i.e. they are equal, whether they kill or are killed The Garden is mandatory for both.]

(A promise binding on Him) two verbal nouns which are accusative by the effect of an elided verb.

[As-Sawi: It implies: He promised a promise or something binding.]

(who is truer to his contract than Allah?) i.e. no one is truer in his contract than Him. (Rejoice) in it and the verb moves from the third person to the second person, moving from a narrative to directly addressing the person reading or listening to the Qur'an. (That) bargain. (the Great Victory) the end of the goal.

Ibn Juzayy:

(those who make tawba) this and what follows are the qualities of the believers from whom Allah buys their selves and wealth. It implies: they are the repentant. (as-s�'ihun) It is said that it means fasting, and it is said that it means travelling in the land, i.e. going about.

Jalalayn:

(those who make tawba)  Nominative based on praise by the implied mubtada'. They turn away from shirk and hypocrisy. (those who worship) who are sincere in the worship of Allah. (those who praise) Allah in every situation. (as-s�'ihun) those who fast. (those who bow and prostrate) i.e. those who pray. (preserve the limits of Allah) by acting according to them. (Give good news to the believers) that they will enter the Garden.

as-Suyuti:

(those who make tawba)  The ayat states that the branches of belief include repentance, worship, praise of Allah in every situation, and fasting, and siyaha means to continue fasting as Ibn Abi Hatim transmitted from Ibn Mas'ud and most commentators. It is transmitted from Abu Fatima that it means praying at night and fasting in the day. From Ibn Zayd is that it is travelling in quest of knowledge. The branches also include prayer, commanding the right and forbidding the wron.g Preserving the limits of Allah is by following His commands and avoiding His prohibitions.

Ibn Juzayy:

(It is not right for the Prophet and those who believe to ask forgiveness for the mushrikun) This was revealed about Abu Talib, the uncle of the Prophet. When he refused to say, "There is no god but Allah" when he was dying, the Messenger of Allah, may Allah bless him and grant him peace, said to him, "I will ask forgiveness for you as long as I am not forbidden to." He asked forgiveness for him until this ayat was sent down. It was said that the Muslims wanted to ask forgiveness for their idolworshipping fathers and then the ayat was sent down.

Jalalayn:

It was revealed about the Prophet asking forgiveness for his uncle, Abu Talib and some of the Companions asking forgiveness for their idolworshipping fathers.

[As-Sawi: It is not permitted to ask forgiveness for them if they die in rejection. If they are still alive, it is permitted to ask forigveness for them with the aim of their being guided to Islam, but it is not permitted to ask that their wrong actions be forgiven if they remain rejectors.]

[Ibn Kathir: 'Abdullah ibn Mas'ud said, "The Messenger of Allah, may Allah bless him and grant him peace, went out to the graves and we followed him. He sat by one of the graves and spoke quietly to it for a long time and then he wept, and we wept because he was weeping. Then 'Umar ibn al-Khattab went to him and he called him and then called us. 'Umar asked, 'What made you weep?�'He said, 'The grave at which I sat was that of Amina [his mother]. I asked my Lord for permission to visit her and He gave me permission. I asked my Lord. for permission to make supplication for her, and He did not give me permission.'"]

(the Blazing Fire) The Fire because they died in rejection.

as-Suyuti:

(It is not right for the Prophet ..) This contains the prohibition against making supplication for the forgiveness of the kafirun, whether alive or dead. The one who says that it can be made for the living, uses as evidence, "after it has become clear to them that they are the Companions of the Blaze."

Ibn Juzayy:

(Ibrahim would not have asked forgiveness for father but for a promise) It means: you have no argument, believers, in the fact that Ibrahim asked forgiveness for his father. That was only on account of a previous promise he made when he said, "I will ask my Lord to forgive you." (19:47)

(When it became clear to him that he was an enemy of Allah, he renounced him) It is said that that was clear to him when his father died a rejector. It is said that it was because he was forbidden to ask forgiveness for him.

(tender-hearted (awwah)) It is said that it means he makes much supplication, or has certainty, or is a faqih, or has a lot of dhikru�llah, or sighs a lot out of fear of Allah.

Jalalayn:

(except for a promise which he made to him) When he said, "I will ask forgiveness for you from my Lord," (19:47) i.e. hoping that he would become Muslim.

[Ibn Kathir: Ath-Thawri reported from Ibn 'Abbas that a Jewish man who had a Muslim son died and his son did not go out with him in the funeral. That was mentioned to Ibn 'Abbas and said he said, "It was proper for him to walk with him, conceal him and pray for righteousness for him as long as he was alive. When he died, he entrusted him to his own business." Then he recited this ayat.]

(When it became clear to him that he was an enemy of Allah) by his dying in rejection. (he renounced him) he stopped asking for forgiveness for him. (tender-hearted (awwah)) with a lot of supplication and entreaty.

[Ibn Kathir: Ibn Mas'ud said that awwah means making a lot of supplication. Jarir said that a man said, "Messenger of Allah, what is awwah?" He replied, "Humbly entreating." Ath-Thawri said that Ibn Mas'ud was asked about awwah and said that it is the one who is merciful to the slaves of Allah. Ibn 'Abbas said that it means 'someone who is certain' in the Abyssinian language. Sa'id ibn Jubayr said that awwah means someone who glorifies Allah. Abu'd-Darda' said, "No one perseveres in the glorification of the Duha prayer except the awwah." Mujahid said, "Awwah is the one who preserves, the man who commits a wrong action in secret and then repents from it in secret." Ibn Abi Hatim mentioned all of that. Ibn Jarir said that it is a man who does a lot of invocation and glorification of Allah.]

(forbearing) patient in case of injury.

as-Suyuti:

(Ibrahim was tender-hearted, forbearing) This contains praise for forbearance and accommodation when someone is humble and makes earnest supplication, or merciful, or certain, or understanding, or repenting, or regretful, or someone who remembers his faults and asks forgiveness, or is a glorifier. Ibn Abi Hatim transmitted that.

Ibn Juzayy:

(Allah would never misguide a people) This ayat was sent down about some Muslims who asked forgiveness for the idolaters without permission and then they feared for themselves on that account and so the ayat was sent down to console them, i.e. Allah would not take you to task for that before it was clear to you that it was forbidden.

Jalalayn:

(Allah would never misguide a people)

[ As-Sawi: The reason it was sent down was that some of the Companions used to ask for forgiveness for their ancestors who were rejectors and who died before the ayat of prohibition was sent down. Some of the Companions thought that Allah would punish them and so Allah made it clear that He would not punish anyone for a wrong action except after its judgement had been made clear.]

(after He guiding them) to Islam. (until He had made it clear to them how to be Godfearing) in action. If they do not fear Him, then they merit misguidance. (Allah has knowledge of all things) about who deserves misguidance and guidance.

Jalalayn:

(to Him whom the kingdom of the heavens and the earth belongs)

[As-Sawi: i.e. entrust your affairs to Him because He brings everything into existence.]

(you have) O people! (besides Allah) except Him (no protector) to protect you from Him. (no helper) to defend you from His harm.

Ibn Juzayy:

(the time of difficulty) i.e. in the effort of the expedition to Tabuk. Here the "time" means time and moment, even if though that extended over a period. Difficulty ('usra)* is hardship and constriction. (after the hearts of a group of them almost deviated) i.e. swerved from firmness in belief or from setting out on that raid when they saw the hardship and constriction involved.

(Then He turned towards them) i.e. this group, and made them turn back from what they almost fell into it.

[ *The Tabuk expedition was also called the Expedition of 'Usra.]

Jalalayn:

(Allah turned) i.e. His turning is constant. (the timr of difficulty) its moment which is their state in the expedition to Tabuk.Two men shared a date and ten were following one camel, and it was so hard so that they drank the dregs of the camels' stomach. (almost deviated) two readings. Warsh has tazighu, meaning "the hearts almost deviated," and Hafs yazighu, meaning "the group almost deviated." (hearts of a group of them) swerved from following him to prefer staying behind because of the hardship entailed by it. (turned towards them) by constancy.

Ibn Juzayy:

(towards the three who were left behind) They were Ka'b ibn Malik, Hilal ibn Umayya and Murara ibn ar-Rabi' who stayed behind the Tabuk expedition without excuse and without hypocrisy nor intention to stay behind. When the Messenger of Allah, may Allah bless him and grant him peace, returned, he reproved them and commanded that no one should speak to them and he commanded them to stay apart from their wives. They remained like that for a period until Allah revealed their repentance. The hadith about this incident is related in al-Bukhari, Muslim and in the Sira. Here the meaning of "left behind" is from the expedition. Ka'b ibn Malik said that it means they kept back from accepting harm, not their staying behind the expedition. That is strengthened since it becoming narrow for them was the end of (takhaluf) staying behind/keeping back.

(the earth became narrow for them) It designates those who were afflicted with sorrow and fear of Allah.

( He turned towards them so that they might turn) i.e. returned to them so that they would be upright in repentance.

Jalalayn:

(towards the three who were left behind) from repentance in the context. (for all its great breadth) i.e. in spite of its expanse they could find find any place where they felt secure. (their own selves became constricted for them) their hearts because of sorrow and alienation by the delay of their repentance and so they had neither happiness nor intimacy. (they realised) they were secure. (there was no refuge from Allah except in Him)

[As-Sawi: i.e. from His anger except by humble entreaty with Him.]

Ibn Juzayy:

(be with the truthful (sadiqun)) It is possible that he means verbal truthfulness since these three men spoke the truth and did not offer a false excuse. Allah granted them the benefit of that. It is possible that He means truthfulness in general, which is truthfulness in words, actions, aims and intentions. By the truthful, the Muhajirun are meant by His words in Surat al-Hashr, "It is for the poor of the Muhajirun who were driven from their homes and wealth desiring the favour and the pleasure of Allah and supporting Allah and His Messenger. Such people are the truly sincere (sadiqun)." (59:8) Abu Bakr as-Siddiq used it as an argument against the Ansar the Day of the Saqifa.* He said, "We are the truthful and Allah commands you to be with us, i.e. follow us."

[*Saqifa: the courtyard of the Banu Sa'ida where the Ansar met after the death of the Prophet, may Allah bless him and grant him peace, to decide on his successor.]

Jalalayn:

(Have taqwa of Allah) by abandoning acts or rebellion. (be with the truthful) in belief, and in contracts you must adhere to truthfulness.

[ Ibn Kathir: i.e. be truthful and cling to truthfulness and be one of its people and you will be saved from destruction and He will appoint for you as way out of your affairs.]

as-Suyuti:

(be with the truthful) It contains the command to be truthful in everything and in every situation. It is used as evidence by the one who says that it is not permitted to lie in any situation either overtly or indirectly. Ibn Abi Hatim transmitted that from Ibn Mas'ud. He said that the lie is not proper either in seriousness or in jest, and he recited this ayat. He said, "You will not find any allowance for lying." It is transmitted that al-Hasan said, "If you want to be with the truthful, then must have asceticism in this world." It is transmitted that Qatada said about this ayat, "Truthfulness is in the intention and truthfulness in the action and truthfulness in night and day and truthfulness in the secret and in public."

Ibn Juzayy:

(The people of Madina...) This is criticism of those of the people of Yathrib and nearby Bedouin tribes who stayed behind from the Tabuk expedition. (and prefer themselves to him) i.e. they should not refrain from plunging into the hardships which the Prophet, may Allah bless him and grant him peace, bore.

(That is because) The reason of why they must not stay behind. (nor do they take a single step) i.e. with their feet or their animals. (nor secure any gain from the enemy) General to what befalls the unbelievers.

Jalalayn:

(to remain behind the Messenger of Allah) They should not refrain from going on raids. (prefer themselves to him) protecting themselves from the hardships he is content to endure. It is a prohibition phrased in the form of a report. (that) i.e. the prohibition against staying behind. (any gain) killing or booty. (without a right action being written down for them because of it) so that they will be repaid for it.

as-Suyuti:

(the people of Madina ...) This is used as evidence by those who say that jihad was a fard 'ayn (an obligation for any individual) in his time, may Allah bless him and grant him peace. (they do not take a single step)

Jalalayn:

(they do not give away) in it (small) even a date. (cross any valley) by travel .

Ibn Juzayy:

(It is not necessary for the muminun to go out all together) Ibn 'Abbas said, "This ayat is about going out on raids and expeditions: it is not necessary for all the Muslims to go on raids. That is necessary when the Messenger of Allah, may Allah bless him and grant him peace, goes out. That is why they were criticised in the previous ayat for staying behind him. The first ayat was about going out with him. This is about the expeditions which he sent out." It is said that it abrogates all that came of the command to go out all together. It is an indication that jihad is a fard kifaya, not a fard 'ayn. It is said that it is about the quest for knowledge. It means that it is not obligatory for all to travel in search of knowledge, rather on some of them because it is a fard kifaya.

(If a party from each group of them were to go out) Particular to a group of some believers to go on jihad or to seek knowledge.

(increase their knowledge of the deen) If we say that the ayat is about going out to seek knowledge, the pronoun in "they increase" refers to a group which travelled. The same is true for the pronoun in "they notify" and "they return", i.e. so that a people will know when they return from the journey. If we said that the ayat is about the expeditions, the pronoun refers to the group who remained in Madina and did not go out with the expeditions. The pronoun in "they return" then belongs to the group who went out with the expeditions.

(hopefully they would take warning) The pronoun refers to the people.

Jalalayn:

(It is not necessary) they were rebuked for staying behind and then the Prophet sent an expedition and they all went out and so this ayat was revealed.

[As-Sawi: i.e. it is not proper nor permitted for them all to go out. Rather they must divide themselves in two groups - one stays with the Messenger of Allah to learn the revelation and the other goes out to jihad.]

(group) tribe (party of them go out) one party should go out while the rest remain (to increase their knowledge) i.e. those who remain. (to notify their people when they returned to them) from the expedition by teaching them what they had learned of the judgements.

[As-Sawi: Joined to "to increase their knowledge". It contains an indication that the one who seeks knowledge must have a good intention in himself that he is seeking knowledge in order to teach someone else and to admonish him rather than pride over other people and to prattle off words to impress people.]

(hopefully they would take warning!) of Allah's retribution by obeying His command and prohibitions. Ibn 'Abbas said that this is particular to the expeditions sent out by the Prophet, may Allah bless him and grant him peace, and the prohibition which is before it is about staying behind one in which the Prophet went out.

as-Suyuti:

(It is not necessary for the muminun to go out all together) This ayat contains the fact that jihad is fard kifaya and that learning the deen and teaching the ignorant is also like that. It mentions travelling in quest of knowledge. It is used as evidence by some people to accept the report of one person because the "troop" is a group travelling. Mujahid said that it is applied to one person, and this contains is the permission of taqlid (imitation) in fiqh for the common person.

Ibn Juzayy:

(fight those of the kuffar who are near you) A command to fight the nearest and then the next beyond them and so on. It is said that it indicates fighting the Byzantines in Syria because they were the nearest unbelievers to the land of the Arabs. The land of the Arabs had been become Muslim and Iraq was distant at that time.

Jalalayn:

(those of the kuffar who are near you) i.e. the nearer and then the next nearer of them.

[As-Sawi: This ayat does not abrogate the ayat, "fight the mushrikun totally". (9:36) This ayat rather is instruction in the proper manner of conducting of war which is to begin by fighting those nearer and then the next nearer until they reach the furthest. This strengthens their fighting all together because it is inconceivable that they fight in one go.]

(and let them find you implacable) harsh, i.e. harsh against them.

[As-Sawi: possessing steadfastness and endurance.]

[Ibn Kathir: let the unbelievers experience harshness from you when you fight them. The perfect believer is the one who is gentle to his brother believer, and harsh to his enemy, the unbeliever. The Allah said, "I laugh and fight," i.e. laugh with the friend and fight the enemy.]

(Allah is with those who have taqwa), giving them assistance and help.

[Ibn Kathir: i.e. fight the unbelievers, and trust in Allah and know that Allah is with you when you fear Him and obey Him. That is how things were in the three generations who were the best of this community in their uprightness and obeying Allah. They continued to defeat their enemies and their conquests were numerous. Then there were seditions, erroneous opinions and disagreements between the rulers which gave the enemies a way into the land. Then the enemies continued until they had occupied most of the lands of Islam. The business belongs to Allah before and after.]

as-Suyuti:

(fight those of the kuffar who are near you) The obligation to begin fighting those who are nearest to the land of the fighters.

Ibn Juzayy:

(each time a sura is sent down, there are some among them who say: 'Which of you has this increased in iman?') i.e. Some of the hypocrites said to one another, "Which of you has been increased in belief by this?" in a manner meant to belittle of the Qur'an. It is as if they were saying, "What wonder is there in this and what proof is there in this?"

(As for those who have iman, it increases them in iman) That is when the proofs and indications were refreshed for them when every sura was revealed.

Jalalayn:

(a sura) of the Qur�an. (among them) i.e. among the hypocrites. (those who say) to this Companions in mockery. (Which of you has this increased in belief?) in affirmation.

[ Ibn Kathir: This was used as a proof by most of the Salaf and later scholars that faith can increase and decrease.]

Ibn Juzayy:

(As for those with sickness in their hearts, it adds defilement to their defilement) Sickness designates doubt and hypocrisy. The meaning is that it increases them with uncleanness on top of their uncleanness or increases them in disbelief and hypocrisy on top of their disbelief and hypocrisy.

Jalalayn:

(sickness) weak belief. (it adds defilement to their defilement) disbelief to their disbelief because they reject it.

[ Ibn Kathir: i.e. it increases them with doubt on top of doubt and scepticism on top of scepticism. This is part of their wretchedness since when the hearts are not guided, it is a reason for their misguidance and destruction.]

Ibn Juzayy:

(they are tried every year) It is said that this means they are tested with illnesses and hunger, and it is said with the command to do jihad. Ibn 'Atiyya preferred that the meaning be that they are disgraced when their secrets are uncovered.

Jalalayn:

(tried) tested (once or twice in every year) with drought and illnesses. (they do not turn back) from their hypocrisy (they do not pay heed) are not admonished.

[ Ibn Kathir: They do not repent from their past wrong actions nor do they remember their future states. Mujahid said that the testing is with drought and famine. Qatada said that it is by going out on expeditions once or twice.]

Ibn Juzayy:

(they look at one another) i.e. they wink at one another to belittle the Qur'an, and then they say to one another, "Can anyone see you?" as if it were a reason for their fear that that would be reported from them. It is said that it means they looked at one another in wonder at what was sent down in the Qur'an revealing their secrets and then they said to one another, "Can anyone see you?" i.e. does anyone see your states and transmit it from you or is it known without transmission? This is also by way of wonder.

(they turn away) It is possible that physical turning away with bodies is meant, or the hearts turning away from guidance.

(Allah has turned their hearts away) This is either an invocation against them or simple information.

(because they are a people who do not understand) Giving the reason why the hearts turn away.

Jalalayn:

(each time a sura is sent down) in which they are reminded and which the Prophet, may Allah bless him and grant him peace, recited.

[ Ibn Kathir: Describing the state of the hypocrites when a sura is sent down on the Messenger of Allah.]

(they look at one another) desiring to flee.

[As-Sawi: out of fear of disgrace which they would experience.]

(Can anyone see you?) when you stand up. If no one can see you, then get up. Otherwise remain where you are. (then they turn away) to their disbeleif and rejection. (Allah has turned their hearts away) from guidance. (they are a people who do not understand) the truth because they do not reflect.

as-Suyuti:

(then they turn away. Allah has turned their hearts away) Ibn 'Abbas inferred from this ayat that it is disliked to say, "I have finished (lit. turned from) the prayer." Ibn Abi Hatim transmitted that.

Ibn Juzayy:

(A Messenger has come to you from among yourselves) i.e. the Prophet. Addressed to the Arabs or to Quraysh in particular, i.e. from their tribe since they know his lineage, truthfulness and trustworthiness, or to all mankind, i.e. one of your species. �anfusikum� is also recited as anfasikum, from the noblest of you.

(Your suffering is distressing to him) i.e. your suffering is hard on him. 'Anat is what harms a person in this deen or this world. 'Aziz is an adjective of the Prophet. ma 'anittum has 'aziz as its subject. Ma has the quality of a verbal noun, or ma 'anittum is a verbal noun and 'aziz is the predicate which comes before. The sentence acts as an adjectival clause.

(deeply concerned for you) i.e. eager for your happiness and belief.

(gentle and merciful to the believers) Allah named him with these two of His own Names.

(If they turn away, say : 'Allah is enough for me') If they turn away from belief, then ask for the help of Allah and rely on Him. It is said that these two ayats were sent down in Makka.

[NOTE: In Hafs, this ayat is two ayats rather than one.]

Jalalayn:

(a Messenger) i.e. Muhammad, may Allah bless him and grant him peace. ('aziz) hard.

[Ibn Kathir: i.e. that which is hard and difficult for his community distresses him. His Shari'a is all easy, liberal and perfect. It is easy for the one who travels on it.]

(your suffering) i.e. your hardship grieves him and your encountering things you dislike. (concerned) that you be guided.

[ Ibn Kathir: i.e. he is concerned for your guidance and that the benefit of this world and the Next world reach you.]

(Lord of the Mighty Throne)

[Ibn Kathir: i.e. the Master and Creator of everything because He is the Lord of the Mighty Throne. All the creatures in the heavens and the earths and what is in them and between them are all subject to the Throne and subject to the decree of Allah Almighty. His knowledge encompasses everything and His power is effective in everything and He is the Guardian of everything. It is related that Abu'd-Darda' said, "If anyone says seven times both morning and night, 'Allah is enough for me. There is no god but Him. In Him I have put My trust. He is the Lord of the Mighty Throne', Allah will take care of what worries him."]

Ayats 50-81

Ibn Juzayy:

(If good happens to you, it galls them) Good here means victory, booty, etc.

(They say, 'We made our preparations in advance') i.e. we took care and prepared ourselves before.

Jalalayn:

(mishap) hardship. ('We made our preparations in advance') by our resolution when we stayed behind. (rejoicing) at what befell you.

[Ibn Kathir: This demonstrates their complete enmity.]

Ibn Juzayy:

(Say: 'Nothing can happen to us except what Allah has ordained for us) i.e. what He has determined and decreed. This is to refute the hypocrites.

Jalalayn:

(Say) to them. (Our Master) Our Helper and the One who has charge of our affairs.

as-Suyuti:

(Say: Nothing can happen to us except what Allah has ordains for us) This refutes the Qadariyya (who believed in free will) as Ibn Abi Hatim transmitted from Muslim ibn Yasar.

Ibn Juzayy:

(Say: 'What do you await for us except for one of the the two best things?) i.e. are you waiting for other than one of two things to happen to us: victory and success, or death in the way of Allah. Both of these are good.

(a punishment directly from Himself) Afflictions and what descends from heaven or the punishment of the Next World. (or at our hands) i.e. killing. (so wait) This is a threat.

Jalalayn:

(One of the two ) outcomes (best) This is the dual of husna, which is the feminine form of the superlative. That is either the best victory or martyrdom. (a punishment directly from Himself) a calamity from heaven (or at our hands) since we have been given permission to fight you. (so wait) with us for that. (we are waiting) for Allah to inflict on you a punishment directly from Him in the form of a calamity.

Ibn Juzayy:

(Say: 'Whether you give readily or reluctantly, it will not be accepted from you) The meaning is: it will not be accepted from you whether you spend willingly or unwillingly. "Readily and reluctantly" refer to spending in general, i.e. it will not be accepted in any case.

Jalalayn:

(Give) in obedience to Allah (It will not be accepted from you) whatever you spend. (you are a people who are deviators).

[As-Sawi:"�Give", willingly or unwillingly, but it will not be accepted. They were deviators in the past and will be in the future.]

as-Suyuti:

(Give readily or reluctantly, it will not be accepted from you) ) In these two ayats,  it shows that the unbeliever has no reward for his actions. It is used as a proof by those set those actions aside when people become Muslim, i.e. there is no reward for previous good actions performed before becoming Muslim.

Ibn Juzayy:

(Nothing prevents what they give from being accepted from them but the fact that they have rejected) The reason why their giving is not accepted is their rejection.

Jalalayn:

(being accepted) read with both ta' and ya' (i.e. second person and third person. If it is in the second person, it would read: "Nothing prevents you accepting from them..."). (they only give reluctantly) because they consider it a liability.

[As-Sawi: because they do not hope for any reward for doing it nor do they fear any retribution for abandoning it.]

as-Suyuti:

(they only come to salat lethargically) Encouragement to come to the prayer with energy and to give cheerfully.

Ibn Juzayy:

(Allah merely wants to punish them by them) It is said that punishment in this world is by afflictions, and it is said that it is the zakat they are obliged to pay. (for them to expire while they are kuffar) This is information that they would die as unbelievers.

Jalalayn:

(Do not let their wealth and children impress you) Do not regard the blessings which We have given them as good, for they are meant to draw them on in what they are doing.

[As-Sawi: the outward appearance is blessing while inwardly they are punishment.]

(in the dunya) the life of this world. This punishment is through the hardship they meet with in amassing wealth and the disasters which befall them. (expire while they are kuffar) So He will punish them in the Next World with a worse punishment.

Ibn Juzayy:

(They swear by Allah that they are of your number) i.e. among the believers.

Jalalayn:

(who are scared) that you will do something to them, as you did to the idolaters, and they so they swear in order to protect themselves.

Ibn Juzayy:

(If they could find a bolt-hole) a place in which take refuge (or cave) caves in mountains (or burrow) It means a hole or burrow in the earth.

Jalalayn:

(or cave) subterranean vaults (or burrow) place to they could enter.(they would turn and scurry away into it) hasten to enter it and to quickly turn away from you, rejecting everything else, like a recalcitrant horse.

[As-Sawi: If they were able to flee from you, even into the worst of places, they would do so because of the intensity of their hatred for you. If they swear to you that they are of your number, they are lying because if they were to find a refuge at the top of a mountain, a citadel, an island, or caves, they would certainly flee there.]

Ibn Juzayy:

(Among them are some who find fault with you concerning the zakat) i.e. blame in respect of its division. The ayat refers to the hypocrites who were like that both before and after the distribution. It is said that it was revealed about about Dhu'l-Khuwaysira who said, "Be fair, Muhammad! You have not been fair." The Messenger of Allah said, "Bother you! If I am not fair, who will be fair?"

Jalalayn:

(who find fault) criticise you (concerning the zakat) the division of the zakat.

[As-Sawi says sadaqa (the word used here) means the zakat. It is also said to mean booty, and it is said to be general to all sadaqa.]

Ibn Juzayy:

(if only they had been pleased) The ayat is to encourage what is good for them. The answer to "if" is elided with the implication, "it would have been better for them."

Jalalayn:

(what Allah and His Messenger gave them) in respect of booty and the like. (Allah will give us) other booty which will be enough for us. (to Allah we make our plea) i.e. He will enrich us.

[ Ibn Kathir: This noble ayat contains great adab and a noble secret since it posits pleasure in what Allah and His Messenger gives and reliance on Allah alone in His words, "They said, 'Allah is enough for us.'" Similarly, desire is for Allah alone in success in obeying the Messenger and obeying his commands and avoiding what he prohibited and confirming his reports and following in his tracks.]

Ibn Juzayy:

(Zakat is for the poor....) This ayat commands the restricted distribution of zakat, meaning zakat is confined to these eight categories. It is not permitted to give any of it to any other category of people. In the school of Malik zakat should be divided between these categories according to the discretion of the ruler. He can give it to some rather than others. The school of ash-Shafi'i says that it must be divided equally between all these classes. Scholars disagree as to whether the poor (faqir) have a greater need than the destitute (miskin) or the reverse. It is said that they are the same, and it is said that the poor are those who ask from people and whose state is known while the destitute are not like that.

(those who collect it) i.e. those who take it from those who pay and attend to its division.

(reconciling people's hearts) the unbelievers who are given to in order to encourage them to become Muslim. It is said that they are Muslims who are given to in order to make their belief stronger. There is disagreement about whether this category always remains or is omitted when it is not needed. (freeing slaves) i.e. slaves who are bought and then set free. (those in debt) i.e. those who have debts. It is a precondition that his debt is not on account of corruption or extravagance. (in the Way of Allah) i.e. jihad. From it money is given to the fighters, and from it war equipment is bought. There is disagreement about spending it to build forts and to form fleets. (for travellers) needy foreigners.

(an obligation) i.e. a defined right. If it is asked why the disposal of zakat is mentioned in the text in between ayats which deal with the hypocrites, the answer is that the disposal of zakat is confined in those categories in order to cut off any hopes the hypocrites have of receiving it. In meaning, this ayat is connected to His words, "among them are those who find fault with you concerning the zakat." (9:58)

Jalalayn:

(for the poor) those who have not got sufficient for their needs. (and the destitute) those who do have enough to eat. (those who collect it) i.e.the zakat - the collector, the divider, the scribe and the gatherer. (reconciling people's hearts) to make them Muslim, or strengthen their Islam, or to make their peers Muslim, or to defend the Muslims from schism. The first and the last are not given today according to ash-Shafi'i, because Islam is strong as opposed to the other two madhhabs which say this should be paid and is the soundest position. (freeing slaves) i.e. those who have a kitaba, a contract by which they purchase their freedom in instalments. (those in debt) people in debt provided that they contracted those debts not through rebellion, and do not have adequate funds to pay or to reconcile those who are separated, even if they are wealthy. (in the Way of Allah) i.e. those undertaking jihad who have no spoils, even if they are wealthy.

[As-Sawi: Given to those undertaking jihad who receive no spoils, even if they are wealthy. In the school of Malik it is also given to those seeking knowledge who are completely devoted in it. They can receive a payment from the zakat.]

(for travellers) those on journeys. (an obligation)  It is in the accusative by the verb.

[Ibn Kathir: It is a judgement by the determination, obligation and division by Allah.]

(All-Knowing) concerning His creation (All-Wise) in what He does.

It is enough to give it to three people in each category, but not less than that since it must have the quality of the plural [which is three or more]. It is clear from the Sunna that the receipient must be a Muslim and that he should not be a descent of Hashim nor of 'Abdu'l-Muttalib (i.e. not from the family of the Prophet).

as-Suyuti:

(Zakat) Clarification of how zakat should be spent; it is for these eight and no one else is entitled to it. Malik said that it is not obligatory to have all the categories because the intention of it is to clarify that it does not go to any outside of these categories. That is what most of the Companions and Tabi'un said. Malik claimed consensus about it. Ash-Shafi'i said that it is the clarification how it is spent and must comprise all of them, so it is not permitted to spend it on one category or certain categories, even when the Imam divides it. When the individual who pays it divides it himself, the precondition is to give it to three people from cateogry to observe the plural used in the ayat. It is also used as a proof for the obligation of making the eight categories equal in zakat and so each category is paid an eighth.....etc.

(the poor and destitute) Many things are said about the difference between them. It is said that the poor have nothing and the destitute do not have enough and so are in a better state and the reverse is also said. Ad-Dahhak and an-Nakha'i said that the poor are the Muhajirun and the destitute are those who have not made hijra. Then when hijra ceased, that category was omitted. Ibn 'Abbas said that the poor are Muslims and the destitute are dhimmis and that one does not call poor Muslims destitute. Az-Zuhri and Muqatal said that the poor are in their homes and do not ask and the destitute ask. Al-Hasan said the reverse. Qatada said that the poor are people with chronic illness but the destitute are not, while both are needy. Mujahid said that the poor are without property but live among their people, tribe and relatives, whereas the destitute have no kin, tribe or relatives or property.

(those who collect it) Ibn 'Abbas said that they are the messengers. Ibn Abi Hatim transmitted that. It is used as a proof that it is permitted to pay the agent even if he is wealthy, or a slave, a dhimmi or one of the family of the Prophet, may Allah bless him and grant him peace. It is used as a proof by theose who say that it must be given to them and that it is not permitted for a man to divide it up himself. Ibn al-Faris said: "Permission to pay a wage to someone who is occupied with the affairs of the Muslims is inferred from this." Abu 'Ubayd used it as a proof of the permissibility of judges taking a wage.....

(reconciling hearts) Al-Hasan said, "They are those who enter Islam." Az-Zuhri said, "It refers to anyone who becomes Muslim, even if he is wealthy." Ibn Abi Hatim transmitted this from ash-Sha'bi. He said, "Today they reconciled." The Messenger of Allah, may Allah bless him and grant him peace, brought men�s hears together in Islam. Abu Bakr cut off the inducement in Islam. These are two positions. One of them is that their portion is fixed and the second not. According to this, the category is omitted.....

(freeing slaves) Muqatal says for those with a kitaba and others say for simply setting free..... ( those in debt) Those whose debts are not based on account of corruption. Some say that it can be given even if the debtor is wealthy, and to people who have debts from something unlawful and owe zakat and the debt will exhaust his property and then he needs what will pay the zakat for him. Debts of dead people are also included.

(in the Way of Allah) Muqatal and Ibn Zayd say that this refers those who go on expeditions in the Way of Allah. Its generality is used as a proof by those who say that it should be paid even if there is wealth. Some say that it is spent on all that is connected to jihad: treaties with the enemy, building fortresses, digging ditches, providing weapons and provision, and paying spies, even if they are Christians. Some say that hajj is included in "the way of Allah"and so it can be spent on someone going on hajj. (for travellers) Abu Ja'far said that these are people who go from one land to another.

Ibn Juzayy:

(Among them are some who insult the Prophet) i.e. among the hypocrites. Their insulting the Prophet is by words and deeds. (saying: He is only an ear) i.e. he hears all that is said and confirms it. It is said that the one who said this was Nabil ibn al-Harith. He was one of the stubborn hypocrites. It is also said that it was 'Attab ibn Qays.

(Say: an ear of good for you) i.e. he listens to the good and the truth. (believing in the muminun) i.e. confirming them. You say, "I believe you," when you think someone is telling the truth.

(a mercy) In the nominative if joined to "ear", and genitive if to "good".

Jalalayn:

(among them) the hypocrites. (who insult the Prophet) by criticising him and transmitting what he said.

[As-Sawi: The reason this was revealed was that a group of the hypocrites spoke about the Prophet in an improper manner. One of them said, "Refrain from these words lest that be conveyed to him and we will be harmed on account of it." Al-Jullas ibn Suwayd said, "We will say what we like and then we will go to him and deny what we said and swear to it. He will accept what we say. Muhammad is an ear."]

(they say) when they were forbidden to do that (he is only an ear) i.e. "He hears every little thing and accepts it. When we swear to him that we did not say it, he believes us." (an ear of good) he does not hear evil. (believing in the muminun) he believes what they report to him. The lam (li-muminin) is extra to distinguish between the belief of submission and others.

Ibn Juzayy:

(they swear) i.e. the hypocrites swear (it would be more fitting for them to please Allah and His Messenger) Implying that it is more proper to please Allah and His Messenger. These two sentences omit the pronoun in the second since the first indicates it. It is said that the pronoun is the same because "please Allah and His Messenger" is one phrase.

Jalalayn:

(they swear to you) O believers, that they did not do what has reached you about their insulting the Messenger.

Ibn Juzayy:

(whoever opposes Allah) i.e. those who are antagonistic and oppose. ((he) will have) Inna is repeated here for stress. It is said that it is an appositive for "minha" It is said that that it is implied that it is obligatory "for him".

Ibn Juzayy:

(The munafiqun are afraid that a sura may be sent down about them) i.e. a sura about them. The pronouns "them" and "their" refer to the hypocrites. Az-Zamakhshari said that the pronoun in "them" and "informing them" refers to the believers and "their hearts" to the hypocrites. The first is more likely.

(Say: Go on mocking) a threat (Allah will expose everything you are afraid of) That was done to them in the sura because it is their disgrace.

Jalalayn:

(about them) i.e. on them, the believers. (informing what is in their hearts) of hypocrisy. In spite of that, they still mocked. (Allah will expose) disclose their hypocrisy.

Ibn Juzayy:

(We were joking and playing) This was revealed about Wadi'a ibn Thabit. The Prophet heard that he had said, "This fellow thinks he will conquer the castles of Syria! How unlikely!" So he asked him about that and he said, "We were only chatting and joking."

Jalalayn:

(if) the lam of the oath. (ask them) about their mocking you and the Qur'an while they were travelling with you to Tabuk. (they will say) to excuse themselves. (We were joking and playing) indulging conversation just to pass the time and we did not mean anything by that. (Say) to them.

as-Suyuti:

(we were joking and playing) It indicates that the one who who jests and the one who is serious are the same when they utter words of kufr, and that mocking the signs of Allah is tantamount to kufr.

Ibn Juzayy:

(If one group of you is pardoned) One of their men whose name was Mukhashshin repented and died a martyr.

Jalalayn:

(you have become kafir after having iman) your disbelief has appeared after your display of faith. (If is pardoned) with the ya' based on the object or read the nun, meaning "We will pardon", based on the subject (group of you) because their sincerity and repentance like Mukhashshin ibn Humayyir (will be punished) reading with ta', meaning a group will be punished, and read with nun, meaning "We will punish".(evildoers) they persisted in hypocrisy and mockery.

[NOTE: This ayat differs in Hafs and Warsh. Warsh reads "If one group of you is pardoned, another group will be punished." (ta' in both places). Hafs reads: "If We pardon one group of you, We will punish another group." (nun in both places)]

Ibn Juzayy:

(and keep their fists tightly closed) an allusion to their miserliness. (They have forgotten Allah) i.e. neglected to remember Him (so He has forgotten them) Left them out of His mercy and bounty.

Jalalayn:

(as one another) i.e. they resemble one another as parts of the same thing are the same. (they command what is wrong) acts of rebellion against Allah and rejection of Allah. (and forbid what is right) belief and obedience to Allah. (keep their hands fists closed) do not spend in obedience to Allah's command. (they have forgotten Allah) abandoned His obedience. (so He has forgotten them) He has left them out of His kindness.

Ibn Juzayy:

(Allah has promised the munafiqun) The basic root to express evil [i.e. a threat] is Form IV and Form I can be used if the evil is clearly stated. Form I is used here. (and the kafirun) i.e. those who openly state disbelief.

Jalalayn:

(Allah has promised)

[As-Sawi: The same verb is used to promise good and evil, and they differ in the verbal noun as wa'd and wa'�d.]

(It will suffice them) as a repayment and retribution. (Allah has cursed them) putting them far from His mercy. (They will have a everlasting punishment) constant for you, O hypocrites.

[As-Sawi: the punishment is not just the Fire, but bitter burning cold, and other things. It is also said to be punishment in this world.]

Ibn Juzayy:

(Like those before you) This is addressed to the hypocrites. The kaf (like) occupies the position of the accusative. It implies: "You have done like those before you," or it is the khabar of the mubtada' implying: "You are like those before."

(You have plunged) i.e. you have become embroiled in. It is a metaphor derived from diving into water. It is only used for worthless and false talk. (as they plunged) Implying: in the same manner of plunging of those who already plunged into it. It is said that it is like those who plunged, so alladhi here according to this interpretation means "all". ( "You have plunged in the way that all have plunged.")

Jalalayn:

(they enjoyed their portion)

[Ibn Kathir: Al-Hasan said that it is their deen.]

their portion of this world. (you plunged) into the false and attacked the Prophet. (their actions come to nothing)

[ Ibn Kathir: i.e. their efforts were worthless because they will have no reward since they are corrupt.]

Ibn Juzayy:

(Has not reached to them) This ayat threatens them with what happened to the earlier nations.

(overturned cities) i.e. Sodom and Gomorra, the cities of the people of Lut. (Clear Signs) i.e. miracles.

Jalalayn:

('Ad) the people of the Prophet Hud (Thamud) the people of the Prophet Salih.

(the inhabitants of Madyan) the people of the Prophet Shu'ayb. (the overturned cities) i.e. the cities of Lut, meaning their people.1 (Clear Signs) meaning miracles. They denied them and so they were destroyed. (Allah did not wrong them) by punishing them without them committing wrong actions. (they wronged themselves) by committing wrong actions.

[NOTE: The numbering in Warsh differs from Hafs at this point. Hafs has the above as one ayat while Warsh has it as two ayats.]

Ibn Juzayy:

(friends of one another) as a counter-balance to His words, "The men and women of the munafiqun are as bad as one another" (9:67) but it singles out the believers as having wilaya (protection and friendship).

Jalalayn:

(The muminun)

[Ibn Kathir: After mentioning the blameworthy qualities of the hypocrites, Allah then mentions the praiseworthy qualities of the believers. They help one another and mutually support one another as is reported in the Sahih, "The believer in relation to another believer is like the parts of a building - they mutually support one another," and he demonstrated that by entwining his fingers. He also said (Sahih), "The metaphor of the believers in their mutual love and mercy is like a single body. When one part of it suffers, the rest of the body prays for it with fever and sleeplessness."]

(They command what is correct and forbid what is wrong)

[As-Sawi: They love what is correct for themselves and their brothers. What is correct is all that is correct in the Shari'a, and that consists of every form of good. They are averse to what is wrong and are not pleased with it. What is wrong consists of all that is contrary to the Shari'a.]

(obey Allah and His Messenger)

[As-Sawi: i.e. with the tongue, the heart and all the limbs.]

(on whom Allah will have mercy)

[As-Sawi: i.e. in this world by faith and gnosis, and in the Next World by being eternally in the Garden and enjoying its bliss, and in the pleasure of Allah. All these qualities are in contrast to the previous qualities of the hypocrites.]

(Almighty) Nothing can prevent him carrying out His promise and His threat. (All-Wise) He only puts a thing in its proper place.

Ibn Juzayy:

(gardens of Eden) It is said that 'Adn is the greatest city of the Garden. Az-Zamakhshari says that it is the name of a landmark in the Garden.

(And Allah's good pleasure of Allah is even greater) i.e. Allah's pleasure is greater than all what is mentioned. That is the meaning of what is mentioned in the hadith, "Allah says to the people of the Garden, 'Do you desire anything so that I can give you increase?' They will say, 'Our Lord, with what could You increase us?' He will say, 'My pleasure and that I will never be angry with you.'"

Jalalayn:

(Gardens of Eden) as a residence

Ibn Juzayy:

(Do jihad against the kafirun and munafiqun) Jihad against the rejectors is by the sword and jihad against the hypocrites is by the tongue as long as they do not openly display that which indicates their disbelief. If that appears from them, then their judgement is that of the zindiq (heretic). They disagree about whether or not he is killed. (be harsh with them) Harshness is the opposite of mercy and compassion. It can be by word, action, etc.

Jalalayn:

(Do jihad against the kafirun) with the sword.

[As-Sawi: utilising all the tools of war.]

(and the hypocrites) with the tongue and proof.

[As-Sawi: i.e. not with the sword since they have uttered the shahada. Jihad against them is by expending effort to counsel them and alarm them.]

(be harsh with them) with rebuke and hatred.

[As-Sawi: This means killing in respect of the rejectors, and humiliation and forcible prevention in respect of the hypocrites.]

(destination) to which they will return.

as-Suyuti:

(Do jihad against the kafirun and munafiqun) Used as evidence by the one who says that the hypocrites shoul;d to be killed. Ibn Abi Hatim transmitted from Ibn Mas'ud about it, "He said that it is with his hand. If he cannot do that, then it is with his tongue. If he cannot manage that, then it is with his tongue, and he should meet them with a stern face." It is transmitted that Ibn 'Abbas said, "Jihad against the rejectors is with the sword, and jihad against the hypocrites is with the tongue." That is transmitted from al-Hasan and others. He said, "Jihad against the hypocrites is through the hudud-punishments."

Ibn Juzayy:

(They swear by Allah that they said nothing) This was sent down about al-Jullas ibn Suwayd. He said, "If what Muhammad said is true, then we are worse than donkeys." That Prophet, may Allah bless him and grant him peace, heard about that and quoted it to him and he swore that he had not said it.

(they spoke the word of kufr) i.e. what al-Jullas said because that entails denial (and returned to kufr after their Islam) He did not say after their belief because they used to say with their tongues, "We believe" when belief had not entered their hearts.

(They planned something which they did not achieve) Al-Jullas plotted to kill the one who had reported that he said this. It is said that he plotted to kill the Prophet, and it is said that the ayat was sent down about 'Abdullah ibn Ubayy ibn Salul. The word of disbelief is what he said, "Fatten your dog and it will eat you." By it he meant what his words did not achieve, "If we return to Madina, the mightier will drive out the humbler."

(they were vindictive for no other reason than that Allah had enriched them) i.e. they only blamed him for the wealth whose due is that they be thankful for it. That referred to al-Jullas or about 'Abdullah ibn Ubayy.

(If they make tawba) Allah opened the door of repentance to him and al-Jullas repented and was became a good Muslim.

Jalalayn:

(They swear) the hypocrites. (by Allah that they said nothing) of the abuse which reached you regarding them. (after their Islam) i.e. they displayed disbelief after they displayed Islam. (They planned something they did not achieve) which was to assassinate the Prophet on the night of 'Aqaba when he returned from Tabuk. They numbered about ten men, but 'Ammar ibn Yasir struck the faces of their camels when he shielded the Prophet and they retreated.

[As-Sawi: It is also said to have been Hudhayfa.]

(were vindictive) disliked (for no other reason than that Allah had enriched them) with booty after their great need. The meaning is that they only obtained this from him, and it is not part of that which normally makes a person vindictive. (if they make tawba) from hypocrisy, and believe in you. (if they turn away) from belief. (a painful punishment in this world) by being killed (and in the Next world) by the Fire. (they will not find any protector on the earth) to preserve them from Him (nor helper) to protect them.

as-Suyuti:

(They swear by Allah that they said nothing) The ayat contains the fact that mocking the signs of Allah is rejection and that the repentance of the zindiq is accepted. Al-Kaya and others mentioned that.

Ibn Juzayy:

(some made an agreement with Allah) This ayat was revealed about Tha'laba ibn Hatib. That is because he said, "Messenger of Allah, ask Allah to increase my property." The Messenger of Allah, may Allah bless him and grant him peace, told him, "A little for which you are grateful is better than a lot that is too much for you." He repeated the request to the Prophet until he made supplication for him. He had a lot of money and was so preoccupied with it that he abandoned the prayers and then he refused to pay zakat. This ayat was revealed about him, and then he brought his zakat to the Prophet who turned away from him and would not take it from him. He said, "Allah has commanded me not to take your zakat. Neither Abu Bakr, 'Umar or 'Uthman would take his zakat.

Jalalayn:

(be among the salihun) That was Tha'laba ibn Hatib. He asked the Prophet to ask Allah to give him wealth and said that he would then give everyone with a due his due. He prayed for him and he became wealthy and then stopped going to the Friday and group prayers and finally refused to pay zakat.

as-Suyuti:

 (some made an agreement with Allah) This ayat shows that breaking the promise and lying are among the qualities of hypocrisy, while fidelity and truthfulness are branches of faith. It also contains the fact that the consequence of wrong action is worse than the wrong action itself since He says, "He punished them with hypocrisy." That is used as evidence by the people who say that if someone swears that he will do such-and-such by Allah, then it is binding on him, and others say that the one who refuses to pay zakat is punished by not taking it from him as was done in the case of the one about whom this ayat was sent down.

Ibn Juzayy:

(they were tight-fisted with it) indicating their refusal to pay zakat.

Jalalayn:

(turn away) from obedience to Allah.

Ibn Juzayy:

(He has punished them by putting hypocrisy in their hearts) A penalty for rebellion which is worse than it. (until the day they meet Him) A judgement that they will die hypocrites.

Jalalayn:

(so) i.e. this will be their end. (hypocrisy) firmly entrenched in them.

[As-Sawi: As a result of their tightfistedness, they inherited hypocrisy firmly in their hearts.]

(until the Day they meet Him) which is the Day of Rising.

[As-Sawi: The final end of the firm establishment of hypocrisy in their hearts. The wisdom of using the plural adverb here is that even though the reason that the ayat was sent down was about one person, the plural indicates that the judgement of this will remain for whoever has this description from the beginning of time until its end. It is not specific to Tha'laba.]

(because they failed Allah in what they had promised Him.)

[As-Sawi: It is related that among the signs of the hypocrite are: when he swears, he lies; when he makes a promise, he breaks it; and when he is trusted he betrays.]

(because they lied) he came after that to the Prophet and brought his zakat but the Prophet said, "Allah has forbidden me to accept it from you." He began to pour earth on his head. Then he brought it to Abu Bakr but he would not accept it either, and then to 'Umar and he would not accept it, and then to 'Uthman who did accept it. He died in 'Uthman's khalifate.

Jalalayn:

(do they not know) the hypocrites (that Allah knows their secrets) what they conceal in themselves (their private talk) what they secretly conceal between themselves. (Allah is the Knower of all unseen things) What ever is concealed from the eyes.

When the ayat commanding sadaqa was sent down, a man came and gave a lot of sadaqa. The hypocrites sneered, "A show-off." Then a man came and gave a sa' (four mudds, a mudd being a double-handed scoop) and they sneered, "Allah has no need of this person's sadaqa," and so the next ayat was revealed.

Ibn Juzayy:

(Those who find fault with those who give sadaqa..) It was revealed about the hypocrites when 'Abdu'r-Rahman ibn 'Awf gave 4000 dirhams. They said, "This is only to show off." The root of mutawwi'in is mutatawwi'in. Here it means giving a lot of sadaqa. (those who can find nothing to give but own their effort) those who can only give a little which they actually do. This was sent down about Abu 'Aqil who gave a sa' of dates. The hypocrites said, "Allah does not need this sadaqa." (and deride them) i.e. make light of them.

(Allah derides them) naming the punishment with the name of the wrong action.

Jalalayn:

(Allah derides them) in recompense for their derision.

as-Suyuti:

(Those who find fault) This contains the prohibition against criticising and mocking the believers.

Ibn Juzayy:

(You can ask forgiveness for them or not ask forgiveness for them) This can have two meanings. One is that the expression is a command, and means: whether you ask forgiveness for them or do not ask forgiveness for them, Allah will not forgive them as has come in Surat al-Munafiqun. The other is that there is a choice, so it is as if He were saying: "If you like, ask forgiveness for them, and if you like, do not ask forgiveness for them." Then Allah informed him that He will not forgive them. This is more likely because of the words of the Messenger of Allah, "Allah gave me a choice and I chose." That is when 'Umar said, "Are you going to pray over 'Abdullah ibn Ubayy when Allah has forbidden you to pray over him?"

(seventy times) This number is mentioned as a metaphor for a large number.

Jalalayn:

(ask forgiveness) O Muhammad (or do not ask forgiveness for them) giving him a choice about and he said, "I was given a choice, so I chose" i.e. to ask forgiveness. Al-Bukhari related that. (seventy times) It is said to men stress for asking forgiveness often. In al-Bukhari, the hadith reads, "If I knew that if I were to add another seventy, he would be forgiven, I would have added them." It is said that the number is particular to his hadith. Also, "I would do more than seventy." So it was clear to him that forgiveness is cut off by the ayat.

Bi ismillahir rahmanir raheem

assalamu alaikum

Ayats 25-49

Ibn Juzayy:

(The Day of Hunayn) is joined to "occasions (mawatin)" or it is accusative due to the action of the verb. This is better for two reasons: one is that the words, "when your great numbers pleased you" is particular to Hunayn and not valid for any other place. Therefore it is weak for the "Day of Hunayn" to be joined to "occasions" because of the the difference between them in that respect. The other is that "occasions" is a adverb of place and "the Day of Hunayn" is in fact an adverb of time. It is weak that one be joined to the other. By 'mawatin' He means times. "Hunayn" is the name of a place which takes its name from a man whose name was Hunayn.

(when your great numbers delighted you) They were 12,000 that day. Some of them said, "Today we will not be defeated by a few." Allah wanted to demonstrate their powerlessness. So the people fled, leaving the Messenger of Allah behond until his mule remained with only a small group surrounding it. Then he asked for Allah's help and took a handful of dust and threw it in the faces of the unbelievers. He said, "May the faces be ugly!" He called for his Companions and they returned to him and Allah defeated the unbelievers.

(for all its great breadth) i.e. it seemed narrow in spite of its great expanse.

Jalalayn:

(Allah has helped you on many occasions) in war, like the Battles of Badr, Qurayza and an-Nadir. (On the Day of Hunayn) Hunayn is between Makka and at-Ta'if, meaning the day on which you fought Hawazin in Shawwal, 8 AH. (when your great numbers delighted you) You said: "We will not be defeated today due to small numbers". They were 12,000 and the unbelievers were 4000. (but did not help you in any way, and the earth seemed narrow to you for all its great breadth) ma is a verbal noun, i.e. in spite of its expanse, you did not find a place in which you felt at ease because of the intensity of the fear which you felt. (and you turned your backs) retreating while the Messenger of Allah remained firm on his white mule and only al-'Abbas and Abu Sufyan, who was holding its rein, were with him.

Ibn Juzayy:

(He sent down troops you could not see) i.e. the angels.

Jalalayn:

(His serenity) peace of mind. (on His Messenger and on the muminun) The Muslims returned to the Messenger of Allah. Al-'Abbas called them with the Prophet's permission and they fought alongside him.

[As-Sawi: Al-'Abbas had a voice which could be heard for a distance of about eight miles.]

(troops) angels

[As-Sawi: They did not fight, but were sent down to strengthen the hearts of the Muslims.]

(punished those were kafir) with killing and capture.

Ibn Juzayy:

(Then Allah will turn) indicating that the tribe of Hawazin who had fought the Muslims at Hunayn became Muslim.

Ibn Juzayy:

(The mushrikun are unclean) It is said that they are impure because of their rejection. It is said that it is by jan�ba (impurity as a result of sexual intercourse).

(they should not come near the Masjid al-Haram) This is a text barring the idolaters from the Masjid al-Haram. The scholars agree on that. By analogy, Malik took mushrikun to apply all the unbelievers of the People of the Book and others. By analogy, he makes the Masjid al-Haram to apply to all mosques. Thus he forbids all unbelievers from entering any mosque. Ash-Shafi'i made it particular to the unbelievers and the Masjid al-Haram. He forbade all unbelievers from entering the Masjid al-Haram in particular and permits them to enter other mosques. Abu Hanifa confines it to the position of the text. He forbids the idolaters in particular from entering the Masjid al-Haram in particular but allowed them to enter other mosques and he permits the People of the Book to enter the Masjid al-Haram and other mosques.

(after this year ) meaning 9 AH when Abu Bakr went on hajj with the people and 'Ali recited the Sura at-Tawba to them.

(if you fear impoverishment) i.e. being in need. The idolaters used to bring food to Makka and people feared they would lack provision because of that if the idolaters were prevented from coming there. Allah promised them that He would give them what would be enough for them from His bounty. All the Arabs became Muslim and the bringing in of food to Makka continued. Then Allah conquered all the cities.

Jalalayn:

(The mushrikun are unclean) impure because of their inward foulness. (they should not come near the Sacred Mosque) They should not enter the Haram.

[As-Sawi: Scholars that the lands of Islam fall into three categories in respect of the kafirun. One is the Haram: it is not permitted for the rejector to enter it in any case, although Abu Hanifa permits someone who has a treaty to enter it. The second is the Hijaz and it is not permitted for a kafir to enter it without permission, and he cannot remain it more than three days. This comes from the hadith, "There should not remain two deens in the Arabian peninsula." That extends from furthest Aden to the land of Iraq and from Jidda and the coast to the edge of Syria. The third is the rest of Muslim lands where the rejectors is permitted to reside when they are granted the dhimma or a safe passage. A kafir should not enter mosques except for a valid reason.]

(if you fear impoverishment) poverty by the cutting off of trade.

[As-Sawi: The people of Makka feared poverty since the rejectors could not come and trade with them.]

(Allah will enrich you) Allah will enrich you by means of conquests and payment of jizya.

as-Suyuti:

(The mushrikun are unclean) This is used as a proof by those who say that they are actually impure so that they must do ghusl if they become Muslim and one must do wudu' after shaking hands with them. (they should not come near the Masjid al-Haram) An unbeliever is forbidden to enter the Haram; he is not permitted to enter it for trade or anything else, even if there is a peace treaty because the Sacred Mosque applies to the entire Haram. Ibn Abi Hatim transmitted that from Ibn 'Abbas, Sa'id ibn Jubayr, Mujahid, 'Ata' and others. The literal meaning of the verse is used by those who say that it is permitted for them to enter other mosques (as ash-Shafi'i). Abu Hanifa says that People of the Book are not prevented because it is specific to idolaters.

Ibn Juzayy:

(Fight those of the people who do not have iman in Allah and the Last Day) A command to fight the People of the Book and denying their belief in Allah because of the words of the Jews, "'Uzayr is the son of Allah" and the words of the Christians, "The Messiah is the son of Allah." Their belief in the Last Day is denied because their belief in it is incorrect. They do not accept the Next World or the Reckoning.

(who do not make haram what Allah and His Messenger have made haram) because they consider as lawful carrion, blood, pork, etc. (and do not take as their deen the deen of Truth) i.e. they do not enter Islam.

(who were given the Book) Clarifying those they were commanded to fight. When this ayat was revealed, the Messenger of Allah set out onthe expedition to Tabuk to fight the Christians.

(until they pay the jizya) Scholars agree about accepting jizya from the Jews and Christians. The Magians/Zoroasterians have been added to them going by the words of the Prophet, "Treat them as People of the Book." There is disagreement about accepting it from idolatrs and Sabians. It is not collected from women, children or the insane. Malik says that it is 4 dinars for the people whp use gold and 40 dirhams for the people who use silver. It is a head tax. (with their own hands) This has two interpretations. One is that the dhimmi pays it with his own hand and does not send anyone with it nor postpone it as is said, "from hand to hand." The second is submission and obedience as you say, "he gave his hand to so-and-so [an expression meaning "he surrendered to so-and-so"]." (state of abasement) i.e. they are humble.

Jalalayn:

(Fight those of the people who do not have iman in Allah and the Last Day)  Otherwise, they would believe in the Prophet.

[As-Sawi: Fighting the people of the Torah and the Gospel is mentioned after the clarification regarding fighting the Arab idolaters. This ayat was revealed when the Messenger of Allah was commanded to fight the Byzantines. When it was sent down, the Messenger of Allah prepared for the expedition to Tabuk.]

(who do not make haram what Allah and His Messenger have made haram) like wine, etc. (and do not take as their deen the Deen of Truth) which is firm and abrogates other deens. It is the deen of Islam. (who were given the Book) meaning the Christians and the Jews. (they pay the jizya) which they have to pay every year.

[As-Sawi:  It is called jizya because it spares them from being fought and accords them security. Jaz� means to compensate for something.]

(with their own hands) An adverbial expression, i.e. in obedience and directly with their own hands without any deputy. (state of abasement) humble and obedient to the judgements of Islam.

as-Suyuti:

(Fight those of the people who do not have iman in Allah and the Last Day)  This is the basis for accepting jizya from the People of the Book, and it is a refutation of those who accept it from others. "With their own hands". It is related by Abu Hatim from Qatada to be by force, and by Abu Sufyan to be by ability. Its literal meaning is that it is not taken from someone in a state of hardship as Ibn al-Majishun stated. Ibn 'Uyayna said that "with thier own hands" means that it is not sent with someone else. This is used as evidence by those who say that a Muslim cannot be delegated to do it, nor can he guarantee it for him nor transfer it from him to himself, but the dhimmi must pay it in person.

(state of abasement) Ibn 'Abbas said: they are pushed. Ibn Abi Hatim transmitted that. It is transmitted that al-Mughira told Rustam, "I call you to Islam or else you must pay the jizya while you are in a state of abasement." He said, "I know what jizya means, but what does 'a state of abasement' mean?" He replied, "You pay it while you are standing and I am sitting and the whip hanging is over your head." Abu'sh-Shaykh related that Sa'id ibn al-Musayyab said, "I prefer that the people of the dhimma become tired by paying the jizya since He says, 'until they pay the jizya with their own hands in a state of complete abasement.'" It is used as a proof by those who say that it is taken in a humiliating way, and so the taker sits and the dhimmi stands with his head bowed and his back bent. The jizya is placed in the balance and the taker seizes his beard and hits his chin. This is rejected according to an-Nawawi who said, "This manner is invalid." This ayat is used as a proof by those who say that the people of the dhimma are left in the landa of Islam because it is understood that one refrains from fighting them when they pay it.

Ibn Juzayy:

(The Jews say, "'Uzayr is the son of God") Ibn 'Abbas said that this is what four Jews said: Sallam ibn Mushkam, Nu'man ibn Awfa, Shas ibn Qays and Malik ibn as-Sayf. It is said that only Finhas said it. It is ascribed to all of them because they followed those who said it. It is apparent that all of them said it since they did not deny it when it was attributed to them. The reason it they said that was that they had lost Torah and only 'Uzayr knew it by heart and he taught it to them, and so they said, "Allah only taught 'Uzayr the Torah because he was His son."

(The Christians say: "The Messiah is the son of Allah") Abu'l-Mu'ala said, "The Christians agree that the Messiah is God and the son of God, and that is atrocious disbelief."

(with their mouths) This contains two meanings. One is that they hold to this statement and confirm it. The other is that they have no proof of it. It is only a claim like what you say to the one you call a liar: "This what you say with your tongue." (copying the words of those who were kafir before) His words, "those who were kafir before" indicates the Arabs when they said that the angels were the sons of Allah, and they were the first unbelievers, or it refers to the Sabian, or it refers to all previous communities. If the pronoun refers to the Christian or Jewish contemporaries of the Prophet, those who rejected before were their earlier ancestors.

(Allah fight them!) A curse on them. It is said that it means, "May Allah curse them!"

(How perverted they are) Amazement at how they can turn away from the truth and what is correct.

Jalalayn:

(what they say with their mouths) since they relied on it. (copying) they make it like what was said (Allah fight them!) Curse them.

[As-Sawi: May He put them far from His mercy, therefore it is a curse on them.]

(How perverted they are) turned away from the truth although the proof is established.

Ibn Juzayy:

(They have taken their rabbis and monks as as lords) i.e. they obey them as the Lord is obeyed, even if they do not worship them. (and the Messiah) joined to rabbis and monks.

(They were commanded to worship only one God) i.e. 'Isa and Muhammad commanded them to do that.

Jalalayn:

(They have taken their rabbis and monks as as lords besides from Allah) since they follow them in making lawful what He has made unlawful and forbidding what he has made lawful. (Yet they were commande) in the Torah and the Gospel.

Ibn Juzayy:

(They desire to extinguish Allah's light) i.e. they want to wipe out the prophethood of Muhammad and what he brought in respect of worshipping Allah and proclaiming that He is one. (with their mouths) An indication of their words as when they said, "he is sorcerer and poet". It is also an indication of the inability of their devices to accomplish what they desired.

Jalalayn:

(They desire to extinguish Allah's light) His Shari'a and proofs.

[As-Sawi: The proofs are three: outward miracles; the Qur'an, and His deen which He commanded be followed. That is the deen of Islam. It does not contain anything which does not exalt Allah and His obedience.]

(with their mouths) their words about it. (to perfect) to manifest.

Ibn Juzayy:

(to exalt it over every other deen) The pronoun refers to the Messenger or to the deen. Its clear meaning is to put it above all other deens and to make it strong so that it embraces the east and the west. It is said that that will be when 'Isa descends and then only the deen of Islam will remain.

Jalalayn:

(He who sent His Messenger) Muhammad.

(with guidance and the Deen of Truth) As-Sawi says that Guidance is the Qur'an and the Deen of Truth is the deen of Islam.

Ibn Juzayy:

(those who hoard up gold and silver) It is related in hadith that wealth that on which zakat is paid is not hoarded, and that on which zakat is not paid is hoarded. Abu Dharr and a group of ascetics said, "Whatever a man has more than he needs is treasure." (and do not spend it) The pronoun refers to all wealth and treasure which the meaning contains. It is said that it refers to silver, which spares the need for mentioning gold since they have the same authority.

(the day it is heated up)  The pronoun refers to the same thing that the pronoun in "they spend it" refers to.

Jalalayn:

(devour people's property under false pretences) like accepting bribes in return for giving favourable judgement.

[As-Sawi: It is said that it is by lightening the laws in order to make things easy for them. It is said that it is by altering the description of the Prophet in the Torah and Gospel. It is said that it is more general, and that is the best interpretation.]

(bar people from access to the way of Allah) His deen and do not pay what is due on it in the form of zakat and charity.

[As-Sawi says that they prevent people from entering Islam.]

(are branded with it) burned (and their foreheads and sides and backs) their skin is stretched out so that all the money they hoarded can be placed on it. Then they are told: "This is what..." (taste what you were hoarding) i.e. the repayment for it.

[Ibn Kathir says: They will punished by this wealth since they amassed it and preferred it to the pleasure of Allah. It will become the most harmful of things for them in the Next Abode since it will be heated up and they will be burned with it. It is related from Abu Hurayra that the Messenger of Allah said, "In the case of any man who does not pay the zakat on his wealth, on the Day of Rising it will be made into pages of fire for him and his side, face and back will be branded with it in a day whose length is 50,000 years.']

as-Suyuti:

(those who hoard up gold and silver) Two ayats revealed about those who refuse to pay zakat as al-Hakam and Ibn 'Abbas related.

Ibn Juzayy:

(twelve) They are the well-known months. The first of them is Muharram and the last is Dhu'l-Hijja. The person who made Muharram the first month of the year was 'Umar ibn al-Khattab. (in the Book of Allah) i.e. in the Preserved Tablet; and it is also said that it means the Qur'an, but the former is the more likely because He says, "the day when He first created the heavens and the earth."

(Four of them are haram) Haram means sacred. They are: Rajab, Dhu'l-Qa'da, Dhu'l-Hijja and Muharram.

(That is the True Deen) i.e. considering the sacred months sacred is the True Deen, the deen of Ibrahim and Isma'il. The Arabs kept to them until some of them altered them.

[NOTE: They added a thirteenth month to bring the lunar calendar in harmony with the solar calendar.]

(So do not then wrong one another during them) The pronoun (them) refers to the sacred months out of respect for them. Committing wrong actions in them is worse, even though wrong actions are also, of course, forbidden in other months. It is said that the pronoun belongs to all twelve, or even that all time is referred to. The first is more likely.

(Fight the mushrikun totally) i.e. fight them in the sacred months as well. This abrogates the prohibition against fighting during them [in Surat al-Baqara].

Jalalayn:

(in the Book of Allah) The Preserved Tablet (True) Upright and Straight (fight the mushrikun totally) all together in all months. (Allah is with those who have taqwa) by means of assistance and help.

[ As-Sawi: This ayat abrogates the ayat in Surat al-Baqara which forbids fighting in the Sacred months.]

as-Suyuti:

(the number of months with Allah...) The ayat contains judgements of the Shari'a connected to the Arab lunar months, not the solar months. It mentions the the sacred months and the terrible nature of wrongdoing in them which is worse than in other months. Here is also the prescription of making blood-money hard in the case of killing.... (Fight the mushrikun totally) It is used as a proof by those who say that in the time of the Prophet, jihad was an obligation incumbent on every individual.

Ibn Juzayy:

(Deferring a sacred month) This refers to deferring the sacredness of one month to another month. That is because the Arabs used to have wars and raids. The sacredness of the sacred months was hard for them to abandon, so they made them profane and made other months sacred instead. They might make Muharram profane and Safar sacred so that there would be the full four sacred months in the year.

(One year they make it profane and another sacred) i.e. sometimes sacred and sometimes not, and does not mean the actual "year". (to tally with the number which Allah has made sacred) i.e. to accord with the number of sacred months - four. (In that way they make profane what Allah has made sacred) i.e. they consider it lawful to fight in the sacred months.

Jalalayn:

(Deferring a sacred month) i.e. deferring the sacredness of a month to another month, as took place in the Jahiliyya. (is an increase in kufr) by their rejection of Allah's judgement concerning it. (lead astray) There are two readings for this: yudill, 'led astray,' and yadill, 'lead astray'. (to tally) to agree by making one month sacred and another profane. (that Allah which has made sacred) of the months, so that there are no more and no less than four sacred months, while they do not mind about the individual months themselves. (Their bad actions are made to seem good to them) so they think them attractive.

[As-Sawi: Shaytan is the One who makes those actions seem attractive.]

(Allah does not guide kafir people) It was sent down when the Prophet, may Allah bless him and grant him peace, called people to take part in the expedition of Tabuk, in 10 AH, and it was very hot and the journey was arduous for them.

Ibn Juzayy:

(What is the matter with you that when you are told: 'Go out...') This is a rebuke to those who stayed behind the expedition to Tabuk. (you sink down heavily to the earth) A metaphor for staying behind.

Jalalayn:

(O you who have iman!)

[Ibn Kathir: This begins to censure those who stayed behind the Prophet in the expedition to Tabuk when the fruits were ripe and sweet and there was shade at home from the intense heat. "O you who believe", i.e. when you are called to jihad in the way of Allah.]

(you sink down heavily) i.e. you are slow and turn away from jihad. (to the earth) you sit on it. The question is a rebuke. (Are you happier with the dunya) with the life of this world and its pleasures. (than the Akhira) instead of the delights of the Next World. (very small) insignificant.

Ibn Juzayy:

(If you do not go out to fight, He will punish you) A precondition whose result is punishment in this world and the Next.

Jalalayn:

(go out to fight) i.e. go out with the Prophet on jihad. (and substitute another people in your place) i.e. bring them to replace you.

[As-Sawi: It is said to mean the Persians or the people of Yemen.]

(You will not harm Him) "Him" can refer to Allah or to the Prophet. (in any way) by not helping Him. Allah will help His deen. (Allah has power over all things) part of which is by helping His deen and His Prophet.

Ibn Juzayy:

(If you do not help him, Allah did help him) The pronoun (him) refers to the Messenger of Allah.

(when the kuffar drove him out) i.e. drove him out of Makka so that he had to make hijra to Madina. "Driving out" refers to the unbelievers because they harmed him to the extent of driving him out. (two of them) who was Abu Bakr as-Siddiq. (when he said to his companion,'Do not be despondent') i.e. to Abu Bakr (Allah is with us) i.e. by means of His help and kindness.

(Allah sent down His serenity upon him) "Him" refers to the Messenger, or it is also said to Abu Bakr because the sakina (serenity) was sent down with the Prophet. But that is a weak interpretation because the following pronouns refer to the Messenger.

(and reinforced him with troops you did not see) i.e. the angels at Badr and elsewhere.

(He made the word of the kuffar undermost) meaning He abased it and disproved it. (It is the word of Allah which is uppermost) It is said that it is the words "There is no god but Allah" and it is said that it is the whole deen.

Jalalayn:

(If you do not help him) the Prophet (when the kuffar drove him out) of Makka, i.e. they forced him to seek refuge by leaving Makka when they wanted to kill him or imprison him or exile him after their meeting at ar an-Nadwa. (two of them) The other was Abu Bakr. The meaning is that just as Allah helped him in that situation, He will not fail him in other situations. (when they were in the cave) in a hole in Mt Thawr. (he said to his companion) Abu Bakr ,who said to him when he saw the feet of the idolaters, "If one of them were to look under his feet, he would see us." (on him) It is said that it is on the Prophet, may Allah bless him and grant him peace, and it is said that it is on Abu Bakr. (reinforced him) i.e. the Prophet. (with troops you did not see) angels in the cave and in situations where he fought. (the word of the kuffar) i.e. the claim of disbelief. (undermost) defeated (the word of Allah) i.e. the shahada. (uppermost) overcoming and dominant. (Allah is Almighty) in His kingdom (All-Wise) in what He does.

as-Suyuti:

(When he said to his companion) Abu Bakr said, "I was the companion, by Allah" Ibn Abi Hatim related that. Thus the Malikis say that anyone who denies that Abu Bakr was that companion has rejected and should be killed, in contradistinction to other Companions, because the text of the Qur'an states that he was the companion.

Ibn Juzayy:

(Go out to fight, whatever your circumstances (lit. both light and heavy)) A command to go forth to raid. "Light" designates those who can travel with ease. "Heavy" refers to those who can only do so with difficulty. Some scholars said that "light" means the rich and "heavy" means the poor. It is said that "light" means youth and "heavy" old men. It is said that "light" means energetic and "heavy" lazy. These are all similar statements about the light and heavy. It is said that this ayat was abrogated when He said, "Nothing is held against the weak and the sick..." (9:91)

Jalalayn:

(Go out to fight, both light and heavy) i.e. energetic and not energetic; strong and weak, or rich and poor. It was abrogated by "Nothing is held against the weak." (9:91) (That is better for you if you only knew), that it is better for you, you would not sit back heavily. It was sent down about the hypocrites who stayed behind.

[ Ibn Kathir: i.e. it is better for you in this world and the Next because you suffer little outlay in expenses while Allah enriches you with the wealth of your enemy in this world, in addition to the honour which is stored up for you in the Next world, as the Prophet said, "Allah gives an guarantee to the one who does jihad in His way that if he dies, he will enter the Garden, and if He returns him to his home, it is with what he obtains of the reward or with booty."]

as-Suyuti:

(Go out to fight, whatever your circumstances )This is used as a proof by those who say that everyone must go forth in case of necessity or when the unbelievers attack. It is transmitted from Ibn Abi Hatim from al-Miqdad ibn al-Aswadand Abu Ayyub al-Ansari that they used to say, "We were commanded to go out in every case" and they quoted this ayat. It is transmitted from Anas that Abu Talha recited this ayat and said, "I think that our Lord calls on us to go out, both old and young. Make provision for me." It is said that it is abrogated and it is said that it was particular to the time of the Prophet, may Allah bless him and grant him peace.

Ibn Juzayy:

(If it was a case of easy gains and a short journey) This ayat and much of what follows it in this sura is about the hypocrites who stayed behind the Tabuk expedition. That was because the target was a distant land and it was in a time of great heat when the dates were ripe and there was plenty of shade. So it was arduous for them. In this ayat Allah states that if the journey had been for goods of this world or if it had been an easy journey, then they would have gone on it.

(The distance was too great for them) i.e. the road and the distance involved.

(They will swear by Allah) This is information about the unseen about how they would swear and offer false excuses. (destroying their own selves) i.e. causing themselves to fall into destruction by making false oaths or by holding back from the expedition.

Jalalayn:

(Allah knows that they are lying) in what they say. The Prophet gave permission to a group to stay behind by his own ijtihad and this was sent down to censure that. Pardon comes first to put his heart at ease.

Ibn Juzayy:

(May Allah pardon you! Why did you excuse them...) Some of the hypocrites asked the Prophet for permission to stay behind from the Tabuk expedition and he gave them permission. Allah censured him for giving permission. Pardon came first to honour him. It is said that, "May Allah pardon you!" does not mean it was a wrong action or imply censure, but it is to begin speaking as one says, "May Allah put your right."

(until it was clear to you which of them were telling the truth and until you knew the liars?) They said, "Ask him for permission to stay behind. If he gives us permission, we will stay behind, and if he does not give us permission, we will still stay behind." So then the truth and the lie would have been evident. If you had not given them permission, then the rebels and hypocrites would have stayed behind and the obedient would have gone with you.

Jalalayn:

(Why did you excuse them) to stay behind. Why didn't you leave them until it was clear (which were telling the truth) in respect of their excuse.

as-Suyuti:

(May Allah pardon you! Why did you excuse them) This is used as a proof by those who say that itjihad was permissible for him, may Allah bless him and grant him peace, because if he had excused them by Revelation, he would not have been censured. It is used as proof by those who say that his ijtihad could err, but that when that happened, he was made aware of it immediately. Ibn Abi Hatim transmitted that 'Awn said, "Have you heard any admonishment better than this? He begins with forgiveness before criticism."

Ibn Juzayy:

(Those who believe in Allah do not ask you to excuse them...) Those who believe in Allah and the Last Day do not ask your permission to stay behind the expedition without an excuse.

Jalalayn:

(Those who believe in Allah do not ask you to excuse them...) so that they can stay behind.

[Ibn Kathir: because they see it as an act of nearness. When they are asked to do it, they hasten to it and obey.]

Ibn Juzayy:

(Their hearts are full of doubt) i.e. doubtful. This ayat was revealed about 'Abdullah ibn Ubayy ibn Salul and al-Jadd ibn Qays.

Jalalayn:

(their hearts are full of doubt) regarding the deen. (waver to and fro) in confusion.

[As-Sawi: doubt is ascribed to the heart because it is its place as it is also the place of belief and gnosis.]

Ibn Juzayy:

(If they had really desired to go out) i.e. if they had had the intention to raid and been ready for it before its time came. (to their setting out) i.e. to their going forth.

(He held them back) i.e. broke their resolution and put laziness in their hearts.

(They were told, 'Stay') It is possible that it was Allah who told them to stay. That refers to it being decreed for them to stay behind. It is possible that they said that to each other. (with those stay behind) with the women and children and people with valid excuses. That entails blame for them since they are included with those people in their staying behind.

Jalalayn:

(If they had really desired to go out) with you. (they would have made proper preparations for it) preparations consisting of equipment and food.(but Allah was averse to their setting out) He did not wish them to go out.

[As-Sawi: because that would entail opportunities for them to bring about corruption and confusion.]

(He held them back) by making them lazy. (Stay behind with those who stay behind) the sick, the women and the children, i.e. Allah has decreed that.

Ibn Juzayy:

(if they had gone out among you, they would have added nothing to you but confusion) i.e. evil and corruption. (and would have scurried) i.e. moved quickly. Ida' is to travel quickly. The meaning is that they travel quickly to corruption and blame. (seeking to cause conflict) trying to corrupt you and cause unrest (fitna). (listened to them) It is said they will listen to their news and transmit it to others.

Jalalayn:

(confusion) by making the believers lose hope. (they would have scurried about amongst you) i.e rushed between you spreading slanders. (conflict) Fitna meaning sedition and enmity. (listened to them) to what they say. Listening is accepting.

[ As-Sawi: It is possible that what is meant are spies among them who listen to your reports, and it is possible that the pronoun "among you" refers to the believers, meaning that the believers whose hearts are weak would have listened to what the hypocrites say which would cause them to lose hope and be corrupted.]

Ibn Juzayy:

(They have already tried to cause conflict before) i.e. they sought to bring about corruption. It is related that it was sent down about 'Abdullah ibn Ubayy ibn Salul and his fellow hypocrites. (and turned things completely upside down for you) i.e. turned them around in every aspect. But Allah rendered their efforts fruitless.

Jalalayn:

(They have already tried to cause conflict before) when you first came to Madina. (and turned things completely upside down for you) i.e. devoted their thoughts to tricking you and to proving your deen to be false. (until the truth came) to you in the form of victory (Allah's Command) His deen. (though they detested it) nevertheless they entered it.

Ibn Juzayy:

(Among them are some who say, 'Give me permission to stay. Do not put temptation in my way") When the Prophet called on people to take part in the expedition to Tabuk, al-Jadd ibn Qays, one of the hypocrites, said, "Give me permission to stay behind and do not tempt me by the sight of the Greeks. I will not be patient without their women." (Have they not fallen into that very temptation) i.e. into the temptation from which they were fleeing.

Jalalayn:

(Give me permission) to stay behind (do not put temptation in my way) This refers to was al-Jadd ibn Qays. The Prophet asked him, "Will you fight the Greeks?" He replied, "I am infatuated by women and I fear that if I see the Greek women, I will not be able to restrain myself from them and I will be tempted." (Have they not fallen into that very temptation) by staying behind. (Hell hems in the kafirun) and they cannot avoid it.