'In the name of Allah, the Most Gracious, the Most Merciful' His saying, the Exalted: ﴿And it is not for a prophet to be deceitful. And whoever is deceitful will bring what he deceived with on the Day of Resurrection. Then every soul will be fully compensated for what it earned, and they will not be wronged.﴾ ﴿Is he who follows the pleasure of Allah like him who has earned the wrath of Allah? And his refuge is Hell, and wretched is the destination.﴾ ﴿They have degrees with Allah, and Allah is All-Seer of what they do.﴾ The saying has previously been mentioned in the form of: And it is not for such-and-such to be such-and-such, in His saying, the Exalted: ﴿And it is not for a soul to die﴾ [Aal 'Imran: 145]. Ibn Kathir, Abu Amr, and Asim read " , " with a fatha on the ya and a damma on the ghain. And with this, Ibn Abbas and a group of scholars read. The remaining seven reciters read

It was said: This statement was from believers who did not think that there was any hardship in that. It was said: It was from hypocrites. It has been narrated that the lost item was actually a sword. Al-Naqqash said: It is said: "It was revealed because the archers said on the day of Uhud: The spoils, the spoils, O people! We only fear that the Prophet ﷺ will say: Whoever takes something, it is for him. When they mentioned this to the Prophet ﷺ, he said: 'Did you fear that we would be treacherous?' And this verse was revealed." Al-Dhahhak said: Rather, the reason is that the Messenger of Allah ﷺ sent out scouts in some of his battles, then he gained spoils before their arrival. He distributed to the people and did not distribute to the scouts, so Allah, the Exalted, sent down a reprimand upon him: ﴿And it is not for a Prophet to be treacherous﴾, meaning: to distribute to some and leave others. This saying has been narrated similarly from Ibn Abbas.

Qadi Abu Muhammad, may Allah have mercy on him, said: It is appropriate that this verse is a declaration of the justice of the Messenger of Allah ﷺ and his distribution of the spoils, and a response to the Bedouins who shouted at him: 'Distribute our spoils to us, O Muhammad,' and they crowded until they forced him to the tree that took his cloak, and Al-Zajjaj inclined to this. Ibn Ishaq said: The verse was revealed as a declaration that the Prophet, blessings and peace be upon him, did not conceal anything of what he was commanded to convey.

Qadi Abu Muhammad, may Allah have mercy on him, said: And it seems that this verse is in the story of Uhud, when it was revealed to him: ﴿And consult them in the matter﴾ [Al-Imran: 159] and other things that they found commendable after their wrongdoing of pardoning them and the like. In general, this is a weak interpretation, and it should be that "to be treacherous" is with a damma on the ya and a kasra on the ghain, because it is from the treachery in trust. As for the reading of those who read: "to be treacherous" with a damma on the ya and a fatha on the ghain, its meaning according to the majority of scholars is: that no one should be treacherous to him, meaning: betray him in the spoils. Thus, the verse is in the meaning of prohibiting people from treachery in the spoils and threatening them for it.

The Prophet is specifically mentioned even though this is prohibited with the leaders due to the gravity of the situation with the Prophet ﷺ, because sins are magnified in his presence due to the necessity of honoring him, and the leaders are only under the command of the Prophet ﷺ, so they have their share of honor. Some people said: The meaning of "to be treacherous" is that a treacherous person exists, as you say: I praised the man and found him praiseworthy. This reading - according to this interpretation - returns to the meaning of "to be treacherous" with a fatha on the ya and a damma on the ghain. Abu Ali al-Farisi said: The meaning of "to be treacherous" with a damma on the ya and a fatha on the ghain is said to be: you were treacherous, and it is attributed to that, just as you say: I gave him to drink, if you say: May Allah give you to drink, as Dhul-Rumma said:

And give him to drink until it almost speaks to me of what I pour out, the stones and the toys will speak to me.

Qadi Abu Muhammad, may Allah have mercy on him, said:

And this interpretation honors the Prophet, blessings and peace be upon him. An example of this in speech is: 'I have disbelieved the man if I attributed him to disbelief,' and the saying of Umar ibn al-Khattab, may Allah be pleased with him: 'I will not eat butter until people live (p-410) from the first of what they live,' meaning they enter into life.

And His saying, glorified and exalted is He: ﴿And whoever betrays, he will come with what he betrayed on the Day of Resurrection﴾ is a warning for whoever betrays from the spoils of war, or in his zakat, denying it and withholding it. The disgrace on the Day of Resurrection will be that he comes before the witnesses with that which he betrayed in this world. Abu Huraira narrated that the Messenger of Allah, blessings and peace be upon him, delivered a sermon and said: 'Perhaps one of you will come on the Day of Resurrection with a sheep on his neck that bleats, saying: O Messenger of Allah, help me, and I will say: I do not possess anything for you from Allah; I have conveyed to you.' Then he mentioned that, blessings and peace be upon him, in a cow that moos, and a camel that bellows, and a horse that neighs.' And a narration similar to this was reported by Ibn Abbas, where the Prophet, blessings and peace be upon him, said: 'I will surely recognize one of you coming on the Day of Resurrection carrying a sheep that bleats....' the hadith in its entirety. A similar narration was reported by Abu Humayd al-Sa'idi, Umar ibn al-Khattab, and Abdullah ibn Unays. The Messenger of Allah, blessings and peace be upon him, said: 'Return the thread and the needle,' and a man stood up and brought a shoelace or two shoelaces, (p-411) and the Messenger of Allah, blessings and peace be upon him, said: 'A shoelace or two shoelaces from fire.' And he said regarding a cloak: 'Indeed, the cloak that was betrayed from the spoils of war on the Day of Khaybar will ignite a fire upon him.'

Qadi Abu Muhammad, may Allah have mercy on him, said:

And this disgrace that Allah brings upon the betrayer is analogous to the disgrace that befalls the traitor; in that a banner is raised for him due to his treachery according to his saying, blessings and peace be upon him. And Allah has made these punishments according to what humans are accustomed to and understand. Do you not see the saying of the poet:

'Woe to you! Have you heard of a treachery ∗∗∗ A banner was raised for us because of it in the assembly.'

The Arabs used to raise a banner for the traitor, and likewise, the perpetrator is paraded with his crime. And the saying has preceded regarding the similar: ﴿Then every soul will be fully compensated for what it earned, and they will not be wronged﴾.

And His saying, glorified and exalted is He: ﴿Is he who follows the pleasure of Allah like him who returns﴾.... The verse indicates the distinction between the two ranks and the separation of the two states. The pleasure is a source, and Asim read it - as it has been narrated from him - with a damm (the vowel mark) on the ra, and all of them read it with a kasra (the vowel mark) on it. Abu Amr al-Dani narrated from al-Amash that he read it with a kasra on the ra and a damm on the dad. All of this has one meaning, a source of pleasure. The meaning is: they followed the obedience that is sufficient for the pleasure of Allah. In the speech, there is an omitted addition.

(p-412) And 'returned with wrath' means: he went bearing it, and wrath is a description of an action, and it may fluctuate when the meaning of will is observed in it. Al-Dhahhak said: This verse indicates that whoever does not betray and fears [Allah], for him is the pleasure, and that whoever betrays and disobeys, for him is the wrath. Others said: It indicates that whoever is martyred at Uhud, for him is the pleasure, and that for the hypocrites who turned away from the Prophet, blessings and peace be upon him, for them is the wrath. And the remainder of the verse is clear.

The commentators have differed regarding His saying, exalted is He: "They are degrees." Who is meant by that? Ibn Ishaq and others said: What is meant by that are the two groups mentioned, the people of pleasure and the companions of wrath. That is: for each group among them, there is a distinction in itself; in the ranks of Paradise, and in the levels of Hell as well. Mujahid and Al-Suddi said, as is apparent: What is meant by His saying: "They are" is only for the followers of pleasure. That is: they have noble degrees with their Lord. In the statement, there is an omission of a genitive, the estimation of which is: they are degrees. And the degrees are the ranks, some of which are higher than others in distance or in honor, or in punishment. Ibrahim Al-Nakha'i read: "They are a degree" in the singular. And the rest of the verse is a warning and a promise.