His saying, exalted and majestic is He: "O you who have believed, do not betray Allah and the Messenger and do not betray your trusts while you know [the consequence]." "And know that your properties and your children are but a trial, and that Allah has with Him a great reward." "O you who have believed, if you fear Allah, He will grant you a criterion and will remove from you your misdeeds and forgive you. And Allah is the possessor of great bounty." "And [remember] when those who disbelieved plotted against you to restrain you or to kill you or to expel you. And they were plotting, and Allah was plotting. And Allah is the best of planners."

This is an address to all believers until the Day of Resurrection. It encompasses all types of betrayals, both minor and major. Al-Zahrawi said: The meaning is: Do not betray by embezzling the spoils of war. Al-Zahrawi and Abdullah ibn Abi Qatadah said: The reason for its revelation was the matter of Abu Lubabah. This is because he indicated to Banu Qurayzah - when he traveled to them - by his throat, intending by that to inform them that there is nothing with the Messenger of Allah, blessings and peace be upon him, except slaughter, meaning: Do not descend. Then he regretted and tied himself to one of the pillars of the mosque until Allah accepted his repentance, the well-known hadith. Al-Tabari narrated that he remained for seven days without tasting anything until Allah accepted his repentance. It was narrated that Abu Lubabah had wealth and children among them, and for this reason the verse "And know that your properties and your children are but a trial" was revealed.

And Ata ibn Abi Rabah said from Jabir ibn Abdullah: The reason for it is that a man from the hypocrites wrote to Abu Sufyan ibn Harb with news from the news of the Messenger of Allah, blessings and peace be upon him, and the verse was revealed. His saying, glorified is He: "O you who have believed" means: Show your faith. It is possible that He addresses the true believers not to do the actions of that hypocrite.

Al-Tabari narrated from Al-Mughira ibn Shu'bah that he said: This verse was revealed concerning the killing of Uthman, may Allah be pleased with him.

Qadi Abu Muhammad, may Allah have mercy on him, said: It seems that this verse represents the killing of Uthman, may Allah have mercy on him, for it was a betrayal to Allah and to the Messenger and the trusts. Betrayal is the diminishment of something by concealment. It is used in that a person does the opposite of what should be preserved of a matter, whether it is wealth or a secret or otherwise. Betrayal to Allah, the Exalted, is in diminishing His commands in secret. Betrayal of the Messenger is diminishing what was entrusted to him. And the betrayals of trusts are diminishing them and neglecting them. A trust is a state for a person that he is entrusted with what he has been entrusted with. He has been entrusted with his religion, his worship, and the rights of others. It is said: The meaning is: And do not betray those who have trusts with you. I think Al-Farisi, Abu Ali, mentioned this.

His saying, exalted is He: "while you know [the consequence]" means that this does not harm him except what is done intentionally.

And His saying, exalted is He: "a trial" means a hardship, a test, and a trial to see how one acts in all of that. And His saying: "And that Allah has with Him a great reward" means the success of the Hereafter, so do not let your share of it be for the concern for your wealth and your children, for what is reserved for the Hereafter is of greater value than the gains of this world.

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: ﴿And betray﴾. Al-Tabari said: It is possible that it is included in the prohibition, as if He said: 'Do not betray Allah and the Messenger, nor betray your trusts.' Thus, its position here is decisive. It is also possible that the meaning is: 'Do not betray Allah and the Messenger, for that is betrayal of your trusts.' Therefore, its position here is accusative, based on the estimation: 'And to betray your trusts.' The poet said:

Do not forbid a character and then act like it,

It is a disgrace upon you if you do so, a great one.

And Mujahid and Abu Amr ibn Al-Ala - in what has also been narrated from him - read: 'And betray your trust' in the singular form of trust.

And His saying, exalted is He: ﴿O you who have believed, if you fear Allah﴾, the verse is a promise to the believers conditioned upon piety and obedience to Him. And ﴿He will make for you a criterion﴾ means: a distinction between your truth and the falsehood of those who dispute with you, that is, by granting you victory and support over them. The criterion is a source from separating between two things when it intervenes between them or contradicts their ruling. From it is His saying: ﴿The Day of Distinction﴾ [Al-Anfal: 41]. And Qatadah and some of the interpreters expressed the criterion here as salvation. And Al-Suddi and Mujahid said: Its meaning is an exit and similar to what we have mentioned, and it may be that the Arabs use the term criterion as the interpreters have mentioned. Among that is the saying of Mazrad ibn Dirar:

The horizon hastened to disappear, and when

The night darkened, he found no distinction.

And another said:

What do you have from the length of grief? A distinction

After the companions have departed and gone.

And another said:

And how can I hope for eternity while death seeks me,

And what do I have from the cup of death, a distinction?

And His saying, exalted is He: ﴿And when those who disbelieved were conspiring against you﴾, the verse seems to be that His saying: 'And when' is connected to His saying: 'When you were few.' This is a reminder of the state of Mecca and its narrowness with the disbelievers and the beautiful action of Allah, exalted is He, in gathering it. It is possible that it is the beginning of a statement. All of this is based on the fact that the verse is Medinan like the rest of the surah, and this is the correct view. Al-Tabari narrated from Ikrimah and Mujahid that this verse is Meccan, and it was narrated from Ibn Zayd that it was revealed after Allah's sufficiency for His Messenger from those who mocked him with what He had permitted for each one of them, the well-known narration. I hold that the saying of Ikrimah and Mujahid, that this is Meccan, refers to the story and not to the verse.

And al-Makr: it is deception and cunning. You say: "So-and-so is plotting against so-and-so" if he is luring him and leading him to a pit while he shows beauty and conceals what he intends. It is said: the origin of makr is to kill, as stated by Ibn Fawrak. It is as if the plotter is wrestling with the person until he brings him down. Among the makr, which is killing, is their saying to the balanced meat girl: 'She is makr.' The plotting of Quraysh against the Prophet, blessings and peace be upon him, was their planning what would harm him and their efforts in corrupting his condition and extinguishing his light. The plotting of Quraysh against the Messenger of Allah, blessings and peace be upon him, with these three traits has been old since his appearance. However, their announcement is not called makr, and what they concealed is the makr. Al-Tabari mentioned that Abu Talib said to the Prophet, blessings and peace be upon him: 'O Muhammad, what are your people planning against you?' He said: 'They want me to be killed, imprisoned, or expelled.' Abu Talib said: 'Who informed you of this?' He said: 'My Lord.' He said: 'Indeed, your Lord is the Lord of truth, so be good to Him.' The Prophet, blessings and peace be upon him, said: 'Rather, he, O uncle, is advising me to be good.'

And this plot that Allah mentioned in this verse is, by consensus of the commentators, an indication of the gathering of Quraysh in the House of al-Nadwah in the presence of Iblis in the form of a Najdi old man, as Ibn Ishaq stated in his lengthy narration. It was because of this that the Messenger of Allah, blessings and peace be upon him, left Mecca. There is no disagreement that this occurred after the death of Abu Talib. In the story, Abu Jahl said: 'The opinion is that we take a strong, vigorous young man from each clan of Quraysh, and they will gather together. Then each one of them will take a sword and come to Muhammad in his bed, striking him a blow as one man, so that the Banu Hashim cannot fight all of Quraysh, and they will take the blood money, and we will be relieved of him.' The Najdi said: 'The young man has spoken the truth; I see no other opinion.' They then parted on that. Allah informed His Prophet, blessings and peace be upon him, of this and permitted him to leave for Medina. The Messenger of Allah, blessings and peace be upon him, left that night and said to Ali ibn Abi Talib: 'Wrap yourself in my cloak and lie in my bed, for nothing will harm you.' Ali did so. The young men of Quraysh began to watch for the person and waited for him to rise so they could pounce upon him. When he rose, they saw Ali and said to him: 'Where is your companion?' He said: 'I do not know.' In the biographies, it is mentioned that the Messenger of Allah, blessings and peace be upon him, came upon them while they were on their way, and Allah blinded their eyes from him, and He placed dust on the heads of each one of them, and he went on his way. A man came to them and said: 'What are you waiting for?' They said: 'For Muhammad.' He said: 'I just saw him coming from your direction, and he has certainly placed dust on your heads.' Each one of them reached for his head. They came to the Prophet's bed and found Ali there. They then rode behind him, every difficult and easy path, while he was in the cave. (p-173) And the meaning of 'to restrain you' is to imprison you so that you remain, as stated by al-Suddi, and Ata, and Ibn Abi Kathir. Ibn Abbas and Mujahid said: Its meaning is to bind you. Al-Tabari and others said: The meaning is to enchant you. And Yahya ibn Waththab read, as mentioned by Abu Amr al-Dani: 'to restrain you,' and this is also an indication of weakness. Al-Naqqash reported from Yahya ibn Waththab that he read 'to ambush you' from al-bayaat, and this takes into account the killing, which weakens it from this angle. Abu Hatim said: The meaning of 'to restrain you' is by wounding, as it is said: 'The wound restrained him,' and al-Naqqash narrated this from the people of language without naming anyone.

And His saying, exalted is He: ﴿And Allah plans﴾ means: He does actions, some of which are punishment for them, and some of which are nullification of their plotting and a rejection of it, and a prevention in their hearts so that it does not succeed. He named all of that by the name of the sin for which that came about, and there is no better meaning for this than this. As for attributing plotting to Allah, the Mighty and Majestic, in the way that is understood in language, it is not permissible to say so. Ibn Fawrak mentioned in this something close to what we have weakened. Our saying: "And Allah plans" is like saying about a man who insulted the prince and the prince killed him: this is the insult, so you name the punishment by the name of the sin. And His saying, glorified and exalted is He: ﴿The best of planners﴾ means: the most capable of them and the most honored in position.

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

And in this regard - I mean ability and honor - there is preference, because the plotting of the disbelievers has some ability, so the preference occurs due to their sharing in it. As for the aspect of righteousness that Allah, exalted is He, knows, there is no sharing of the disbelievers in righteousness, so preference becomes impossible according to the doctrine of Sibawayh and the Basri scholars except for what we have clarified in the general terms such as: good and beloved and similar to this, since there is no one who is without some sharing, even if it is based on a belief from a sect or from someone.