'And when it is said to them,

The Prophet ﷺ said: "Are you urging us, O Hassan?" Then, "Indeed, Al-Jahjah Al-Ghifari was a hired worker for Umar ibn Al-Khattab, may Allah be pleased with him. He brought water on a horse for Umar, and he and Sinan ibn Wabra Al-Juhani - who was an ally of Al-Aws - collided. Al-Jahjah struck Sinan, and Sinan became angry, so they were affected. Al-Jahjah called upon the Emigrants, and Sinan called upon the Ansar. The Messenger of Allah ﷺ came out and said: "What is this call of ignorance?" When he was informed of the story, he said: "Leave it, for it is foul." Abdullah ibn Ubayy gathered a group of hypocrites, and among them was Zaid ibn Arqam, a young boy who did not guard himself from him. Abdullah ibn Ubayy said: "Have they called upon us? By Allah, our example and their example is nothing but as the first said: 'Feed your dog, and it will eat you.'" He said to them: "If we return to Al-Madina, the more honorable will expel the more humble from it." He said to them: "These Emigrants only remain with Muhammad because of your assistance to them and your spending on them. If you cut that off from them, they would flee." Zaid ibn Arqam went to his uncle - who was in his care - and informed him. He brought him to the Messenger of Allah ﷺ and informed him. The Messenger of Allah ﷺ said to him: "O Zaid, did you become angry with the man, or perhaps you were mistaken?" Zaid swore that none of that was true, and he had indeed heard from Abdullah ibn Ubayy what he narrated. The Messenger of Allah ﷺ admonished Abdullah ibn Ubayy in front of some men from the Ansar. When this reached him, he came and swore that he did not say that, and he denied Zaid. Some of the hypocrites swore with him, so the Messenger of Allah ﷺ believed Abdullah ibn Ubayy’s oaths and disbelieved Zaid. Zaid remained in his house, not acting out of shyness from the people. This Surah was revealed at that time, so the Messenger of Allah ﷺ sent for Zaid and said: "Indeed, Allah has confirmed you, O Zaid, and your ear has been fulfilled." At that, Abdullah ibn Ubayy ibn Salul was humiliated, and the people despised him. The believers from his people reproached him, and some of them said: "Go to the Messenger of Allah ﷺ and confess your sin, and he will seek forgiveness for you." He turned his head in denial of this opinion and said to them: "You have advised me to believe, so I believed, and you advised me to give my Zakat, and I did. There remains nothing for you but to command me to prostrate to Muhammad."

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

This is the summary of the story of this Surah.

And "Come" is a call that necessitates its wording as a call from the higher to the lower. Then it was used in every call for what it contains of good manners. Nafi and Al-Mufaddal from Asim read: "Lawwa" with a lightening of the waw, which is the reading of Al-Hasan - with a difference. Mujahid, the people of Al-Madina, read: "Lawwaw" with a strengthening of the waw for emphasis, which is the reading of Talhah, Isa, Abu Raja, Zirr, and Al-A'raj. Some of the reciters here read: "Yasuddun" with a kasra on the sad, while the majority read it with a damma.

And His saying, the Exalted: ﴿It is the same for them﴾. It has been reported that when it was revealed: ﴿If you ask forgiveness for them seventy times, Allah will not forgive them﴾ [At-Tawbah: 80], the Messenger of Allah, blessings and peace be upon him, said: "I will certainly increase beyond seventy." In another narration, he said: "If I knew that if I increased, they would be forgiven, I would have increased." It is as if he, blessings and peace be upon him, hoped that this limit is not absolute, but rather that what exceeds it is outside of its ruling. So when Ibn Ubayy and his companions did what they did, Allah, the Exalted, intensified His warning against them in this Surah, and made it known that He would not forgive them without a limit in seeking forgiveness. In the saying of the Prophet, blessings and peace be upon him: "If I knew that if I increased, they would be forgiven," there is an indication of rejecting the evidence of the address.

And the majority of the people read: "I have sought forgiveness" with a clear cut and the 'Alif' of questioning. Abu Ja'far ibn al-Qaqa' read: "I have sought forgiveness" with an elongation on the hamzah, which is the 'Alif' of equality. He also read by connecting the 'Alif' without a hamzah on the report. In all of this, there is weakness; because in the first, he affirmed the hamzah of connection, which was already sufficed by the hamzah of questioning. In the second, he omitted the hamzah of questioning while intending it, and this is something that is not used except in poetry.

And His saying, the Exalted: ﴿They are the ones who say﴾ refers to Abdullah ibn Ubayy and those who said as he did, as stated by Ali ibn Sulaiman. Then the Exalted criticized their minds for thinking that their spending is the reason for the sustenance of the emigrants, forgetting that the withholding of sustenance is in the hand of Allah, the Exalted. When one door closes, another opens. And Al-Fadl ibn 'Isa al-Ruqashi read: "Until they disperse" with a 'Ya' that is pronounced with a dhammah and a lightening of the 'Dad'. It is said: "The man has dispersed" if his food has run out, so he emptied his container. And "the treasures" is the place of preparation. We find that the Quran has mentioned treasures in various places, and we find in the hadith: "The treasures of profit," and in the Quran ﴿From mountains in which﴾ [An-Nur: 43]. It is permissible that this is an expression of ability, and that these things are created at their appearance. It is also permissible - and this is the more apparent - that among them are created things that Allah, the Exalted, directs wherever He wills. The apparent meanings of the Shari'ah indicate this, and its meaning in the tafsir states: They have rebelled against the keepers. In the hadith: "What has opened from the treasures of profit for the people of 'Aad is only the size of a ring of a seal, and if the treasures of the wind had opened for the people of 'Aad, it would have been only the size of a ring of a seal, and if the treasures of the wind had opened for the size of a bull's nostril, the world would have perished." A man said to Hatem al-Asamm: From where do you eat? He recited: "And to Allah belong the treasures of the heavens and the earth." Al-Junaid said: "The treasures of the heavens are the unseen, and the treasures of the earth are the hearts."

And the majority read: "Liyukhrijanna al-A'azz" with a damma on the ya and a kasra on the ra, meaning that the Mighty expels the lowly and distances him. Abu Hatim said: "Linukhrijanna" with the plural noon open and a damma on the ra, "al-A'azz" in the accusative, "minha al-Adhal" also in the accusative as a حال. Abu Umar al-Dani mentioned it from al-Hasan, and this reading was narrated: "Linukhrijanna" with a damma on the noon and a kasra on the ra. A group read, as reported by al-Farra and al-Kisai, and mentioned by al-Mahdawi: "Liyukhrijanna al-A'azz minha al-Adhal" with a fatha on the ya and a damma on the ra.

And "al-Adhal" was in the accusative as a حال, meaning that we, who were mighty, will exit as lowly. This حال came with a definite article, and it has an irregularity. Sibawayh narrated: "Enter the first and the first."

Then Allah, glorified and exalted is He, informed that might belongs to Allah, glorified and exalted is He, and to the Messenger, blessings and peace be upon him, and to the believers. In that is a warning. It was narrated that Abdullah ibn Abdullah ibn Ubayy - and he was a righteous man - when he heard the verse, he came to his father and said to him: "You are, by Allah, O my father, the lowly, and the Messenger of Allah, blessings and peace be upon him, is the Mighty." When the people reached Medina, Abdullah ibn Abdullah stood at the entrance of the path that his father would take, drew his sword, and prevented him from entering. He said: "By Allah, you will not enter your home unless the Messenger of Allah, blessings and peace be upon him, permits that." And Abdullah ibn Ubayy was in the most lowly state. This reached the Messenger of Allah, blessings and peace be upon him, so he sent to him that he should let him go to his home. He said: "As for now, then yes."