His saying, exalted and majestic is He: "And if they intend to deceive you, then Allah is sufficient for you. He is the One who supported you with His victory and with the believers. And He brought their hearts together. If you had spent all that is in the earth, you would not have brought their hearts together, but Allah brought them together. Indeed, He is Exalted in Might, Wise." "O Prophet, Allah is sufficient for you and for those who follow you of the believers."

The pronoun in His saying: "And if they intend" refers back to the disbelievers about whom it was said: "And if they incline" [Al-Anfal: 61]. And His saying: "And if they intend to deceive you" means: by showing you peace while concealing treachery and betrayal. So, incline towards them, and you are not responsible for their corrupt intentions. "Then Allah is sufficient for you" means: He is enough for you and will grant you support and victory. This is a pure promise. And "He supported you" means: He strengthened you. "And with the believers" means: with the helpers, as indicated by His saying: "And He brought their hearts together." This verse refers to the enmity that existed between the Aws and Khazraj during the battles of Bu'ath. Allah, exalted is He, united their hearts upon Islam and returned them as loving friends for the sake of Allah. This blessing is mentioned to comfort Muhammad, blessings and peace be upon him, meaning: just as your Lord was kind to you at the beginning, He will do so at the end as well.

Ibn Mas'ud said: This verse was revealed about those who love each other for the sake of Allah. Mujahid said: When two people who love each other meet, they shake hands and laugh, their sins fall away. Abdah ibn Abi Lubabah said to him: This is easy. He replied: Do not say that, for Allah says: "If you had spent all that is in the earth, you would not have brought their hearts together." Abdah said: I then realized that he was more knowledgeable than me.

Judge Abu Muhammad, may Allah have mercy on him, said: All of this is a good representation of the verse, not that the verse was revealed about that. Rather, the statements of the interpreters agree that it is about the Aws and Khazraj as we mentioned. If someone were to claim that it applies generally to all believers among the emigrants and the helpers, and that the unity mentioned includes all of them in mutual love, so that the unity of the Aws and Khazraj is part of that, it would be acceptable. And every bond of love for the sake of Allah is a continuation of that bond which existed at the beginning of Islam. Indeed, Sahl ibn Sa'd narrated from the Prophet, blessings and peace be upon him, that he said: "The believer is a source of affection; there is no good in one who does not love or is not loved."

Judge Abu Muhammad, may Allah have mercy on him, said: Similarity is the cause of affection. Whoever is among the people of goodness becomes affectionate towards those similar to him and they towards him.

And His saying, exalted is He: "O Prophet, Allah is sufficient for you and for those who follow you of the believers."

Al-Naqqash said: This verse was revealed in the wilderness during the Battle of Badr before the fighting. It has been reported from Ibn Abbas, may Allah be pleased with both of them, that it was revealed specifically about the Aws and Khazraj. He said: It is said that it was revealed when Umar, may Allah be pleased with him, accepted Islam and the Muslims completed forty. This was said by Ibn Umar and Anas, thus it is - according to this - a Meccan verse.

And "حَسْبُكَ" in the speech of the Arabs means: it is enough for you and it suffices you. The one who provides is the sufficient one. A group said: the meaning of this verse is: Allah is enough for you and those who follow you from among the believers are enough for you. So, "مَن" - in this interpretation - is in the nominative case, connected to the name of Allah, the Mighty and Majestic. And 'Amir al-Sha'bi and Ibn Zayd said: the meaning of the verse is: Allah is enough for you and enough is the one who follows you from among the believers. So, "مَن" - in this interpretation - is in the accusative case, connected to the position of "كَافِ" because its position is accusative based on the meaning of "يَكْفِيكَ" which has taken the place of "حَسْبُكَ". It is also correct that "مَن" could be in the genitive case by assuming a deleted phrase as if he said: and enough is. This is like the poet's saying:

Do you think every person is a person, And a fire that burns at night is a fire?

(The intended meaning is: "And every fire.") This way of omitting the added phrase is disliked, except in the necessity of poetry. The verse is narrated as "وَنارًا". And similarly is the saying of the poet:

If the battle is fierce and the staff splits, Then enough for you is the sword of Dhahhak.

It is narrated as "الضَحّاكُ" in the nominative, "الضَحّاكَ" in the accusative, and "الضَحّاكِ" in the genitive. The nominative is connected to his saying: "سَيْفٌ" with the intention of delay, as the poet said:

.................. Upon you and the mercy of Allah be peace.

And "الضَحّاكُ" - in this case - is sufficient for the addressee, and the accusative is connected to the position of "كَافِ" from his saying: "حَسْبُكَ". And "المُهَنَّدُ" - in this case - is also sufficient for the addressee, and "الضَحّاكِ" is based on the assumption of a deleted phrase, as if he said: "Then enough for you and enough is the one who is Dhahhak."