And when the act of betrayal is one of the greatest causes of disgrace, or one of the greatest of them, and being free from it is one of the greatest causes of victory, it is most appropriate to follow this verse with the verse about betrayal. This clarifies that it was the reason for their defeat in this battle. For one is not disgraced except by sins, and among the greatest of sins that lead to disgrace is betrayal. Thus, it is meant by the purification of him ﷺ from it - and Allah knows best - that their eagerness to seize the spoils before its time was either with the intention of betraying by concealing what they had seized, or some of it, or it was due to fear that their leader would betray them; may he be protected from that; or it was due to fear of outright treachery, that he would not distribute it among them equally; may he be protected from all of that. As for the hastening to seize for other than this intention, it is lightness, recklessness, and foolishness, which no sane person would approve of. If this is established, then it is possible that the meaning is: 'Let them rely on suppressing the enemy and obtaining what he has of the spoils, so let them not approach that with an eagerness that allows for the possibility of suspicion against them that they would betray.' And he is the one who informed them of the prohibition of betrayal and that it is a cause for disgrace. And he ﷺ never forbade anything except that he was the first to abandon it and far from it. And it was not appropriate for them to open a path to this possibility. Thus, he expressed that by saying - in continuation of the...

﴿And how many a Prophet﴾ [Al-Imran: 146] ﴿And it was not﴾; meaning: it did not occur; and it was not correct; at any time of the times; (p-111) nor in any state of the states; ﴿for a Prophet﴾; meaning: any Prophet; let alone the Master of the Prophets; and the Imam of the Messengers; ﴿to betray﴾; as a warning against the act that leads to this possibility; as a deterrent from repeating such an act that leads to permitting something of what has been mentioned; and according to the reading of the majority - except for Ibn Kathir; and Abu Amr - with the 'ya' being pronounced; and the 'ain' being opened; as an unknown form of: "to betray"; the meaning is: "And it was not for him and it was not correct for a betrayer to exist; or to be attributed to betrayal; or to be thought of in a way that leads to that"; and it may be that the estimation after the command to rely on Allah - glorified and exalted is He - alone is: "So do not come if you are believers in what undermines reliance; like betrayal; and what is close to it, lest you be forsaken; for it is not for you to betray"; and "And it was not"; meaning: it was never permissible for a Prophet; meaning: of the Prophets at all; to betray; meaning: I did not specify you with this Sharia; rather, it was never in the Sharia of any Prophet to permit betrayal; so do not do it; and do not approach it by way of rushing to plunder; for that would strip the completeness of reliance; for whoever grazes around the forbidden area is close to falling into it; which would necessitate for him forsakenness; Al-Tabarani narrated in the large collection - Al-Haythami said - and its men are trustworthy - from Ibn Abbas - may Allah be pleased with him - who said: "The Prophet ﷺ sent an army; and his banner was returned; then he sent again; and it was returned; then he sent and it was returned due to betrayal; the head of a gazelle made of gold; then the verse was revealed: ﴿And it was not for a Prophet to betray﴾". (p-112) And when their action was likely to be intended for betrayal; and due to their fear of the betrayal of others; he generalized in the threat; by saying: ﴿And whoever betrays﴾; meaning: if that occurs from him; whoever he may be; ﴿will bring what he has betrayed on the Day of Resurrection﴾; and whoever knows the words of the people of language regarding betrayal; knows the correctness of my words: that it is for absolute treachery; and it is permissible that the estimation is: "And it was not for anyone to do what leads - even if distantly - to attributing a Prophet to betrayal"; the owner of the dictionary said: "He betrayed so-and-so": he attributed him to betrayal; and treachery; and "He betrayed in the spoils"; and Imam Abdul Haqq Al-Ishbili said in his book "Al-Wa'i": "The man betrayed if he was treacherous; so he is a betrayer"; and "He betrayed in the spoils; he betrays"; and it was read: "to betray"; and "to be betrayed"; so whoever read: "he betrays"; intended: "he is treacherous"; and whoever read: "he is betrayed"; intended: "he is to be treacherous"; and it may be that he means: he is not attributed to treachery; and everyone who betrays something in secrecy has indeed betrayed; he betrays; betrayal; and the treacherous is called a betrayer; and in the hadith: "There is no betrayal; and no treachery"; betrayal is treachery in everything; and "I concealed it"; they said: and from it "betrayal in the spoils"; its origin is that the man when he took something, he concealed it in his belongings; so it was said to the treacherous: "a betrayer"; and "a betrayer"; and it is said: "I concealed the thing in the thing"; if I inserted it in it; and "He has indeed entered"; if he entered into the thing; and "He has indeed entered into the trees"; (p-113) he entered"; it has ended; so this verse is a prohibition for the believers from rushing to the spoils; by way of indication; thus the admonition was completed which is at the end of the story; just as the verse about usury is a prohibition against it; by way of indication; thus the admonition was completed which is at the beginning of the story; for the warning against betrayal - which is the cause of forsakenness in this battle; specifically due to the directness of what is likely for it; and in the battle generally - the two ends of the admonition in it; so that it may be from the beginnings of what strikes the hearing and its ends.

And when the consequence of bringing it forth is the recompense upon it; the ruling was generalized; as a warning that that day is the Day of Judgment; so there must be recompense in it; and it was depicted; as a means of emphasizing the disgrace in it; in the presence of all creation; and it was increased in its greatness; and the greatness of the recompense in it by the tool of delay; and the weakening of the action; so he said - generalizing the ruling; so that the defection may enter by the first means -: ﴿Then every soul﴾; meaning: every soul that is guilty; and not guilty; ﴿will be fully compensated for what it earned﴾; meaning: what it has in it of action; whether good or evil; fully; exaggerating in the preservation and recompense of it; ﴿And they will not be wronged﴾; meaning: no injustice will occur upon them in any of it; by increase; or decrease.