His saying, exalted and majestic is He: "Their building which they have built will always be a source of doubt in their hearts, unless their hearts are cut off. And Allah is Knowing and Wise." "Indeed, Allah has purchased from the believers their souls and their wealth, for theirs is Paradise. They fight in the cause of Allah, so they kill and are killed. This is a true promise upon Him in the Torah, the Gospel, and the Qur'an. And who fulfills his covenant with Allah, so rejoice in your bargain which you have bargained with. And that is the great success."

The pronoun in "their building" refers to the hypocrites who built the mosque and those who participated with them in their intention. His saying: "which they have built" is an affirmation and a clarification regarding the mosque and a lifting of the ambiguity. And "doubt" means suspicion. It can also be called doubt when the belief is corrupted and disturbed, and when there is objection to something and confusion in it, and resentment for it, even if there is no doubt. For one may doubt who does not actually doubt. However, in the usual language, it runs with doubt. The meaning of "doubt" in this verse encompasses anger and resentment, and it includes the belief in the correctness of their actions, and similar matters that all lead to doubt in Islam. The purpose of the statement is: this building which has been demolished for them will continue to leave in their hearts resentment and the effect of evil, and by doubt, Ibn Abbas, may Allah be pleased with him, interpreted "doubt" here, and Al-Suddi interpreted it as disbelief. It was said to him: Did Majma' ibn Jariyah disbelieve? He said: No, but it is resentment.

Qadi Abu Muhammad, may Allah have mercy on him, said: Majma', may Allah have mercy on him, swore by 'Umar, may Allah be pleased with him, that he did not know the inner state of the people nor intended any evil. And the verse is only about those who harbor evil. So Majma' is not among them. It is possible that the meaning is: they will always be in doubt because of their building in which their hypocrisy has become clear. The totality of this is that the doubt in the verse encompasses many meanings, and each hypocrite takes from it according to the extent of his hypocrisy.

Ibn Kathir, Nafi', Abu 'Amr, and Al-Kisai read: "unless their hearts are cut off" with the 'ta' being pronounced and the verb being constructed for the object. Ibn 'Amir, Hamzah, and 'Asim - with a difference from him - read: "unless their hearts are cut" with the 'ta' being opened, as it is a doer. Al-Hasan ibn Abi al-Hasan, Mujahid, Qatadah, and Ya'qub read: "until they are cut off" meaning: until they die. Some of them read: "until they cut off." Abu Haywah read: "unless He cuts" with a 'ya' that is pronounced with a kasrah and the hearts being in the accusative, meaning: by killing. As for the first reading, it was said: by death, as stated by Ibn Abbas, Qatadah, Ibn Zayd, and others. It was said: by repentance, and this is not apparent unless it is interpreted: or they repent with a sincere repentance that comes with regret and sorrow for the sin that cuts the hearts with worry and thought. And in the Mushaf of Ibn Mas'ud: "And if their hearts were cut off," and likewise his companions read it, and Abu 'Amr narrated it: "And if they are cut" with the 'ta' being softened. And in the Mushaf of Ubayy: "until death," and in it: "they are cut."

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: ﴿Indeed, Allah has purchased from the believers their lives﴾. This verse was revealed during the third pledge, which is the great pledge of al-‘Aqabah. In it, the men of the Ansar pledged seventy, and the youngest among them was ‘Uqbah ibn ‘Amir. This is because they gathered with the Messenger of Allah, blessings and peace be upon him, at al-‘Aqabah and said: 'Set conditions for yourself and for your Lord.' The one speaking this was Abdullah ibn Rawahah. So the Messenger of Allah, blessings and peace be upon him, stipulated protection for himself from what they protect themselves with. He also stipulated for his Lord the commitment to the Shari’ah and fighting the red and the black in defense of the territory. They said: 'What do we get for that?' He said: 'Paradise.' They said: 'Yes, the trade is profitable; we will not retract nor will we be retracted upon.' In some narrations: 'nor will we seek to retract.' So the verse was revealed regarding that. Then the verse - after that - is general for everyone who strives in the path of Allah from the Ummah of Muhammad, blessings and peace be upon him, until the Day of Resurrection. Some scholars said: There is no Muslim except that for Allah upon his neck is this pledge, whether he fulfills it or does not fulfill it. And in the hadith: 'Above every good deed is another good deed until the servant gives his blood; when he does that, there is no good deed above that.' This is a beautiful representation from Allah, exalted and mighty, regarding the pledge. The reality of the pledge is that it occurs between two souls with intention from both of them and proper ownership. This story [UNTRANSLATED-LATIN: qissa] is that Allah has granted His servants their souls and their wealth, then commanded them to spend it in His cause, and promised them in return what is better than it. This is the ultimate generosity. Then He likened the story to the pledge. Al-Tabari reported from many scholars that they said: Allah, exalted is He, has purchased in this verse His servants, so He elevated them. Ibn Abbas and al-Hasan ibn Abi al-Hasan said this. Ibn ‘Uyaynah said: The meaning of the verse is: He purchased from them their souls that they do not use except in obedience to Allah, and their wealth that they do not spend except in the path of Allah. The judge Abu Muhammad, may Allah have mercy on him, said: So the verse - based on this - is more general than killing in the path of Allah, and the pledge of the caliphs is derived from this verse. The people used to give the caliphs their obedience, their advice, and their diligence, and the caliphs would give them their justice, their consideration, and the management of their affairs. My father, may Allah be pleased with him, told me that he heard the preacher Abu al-Fadl ibn al-Jawhari saying on the pulpit in Egypt: 'What a deal it is when the seller is the Lord of the Most High, the price is Paradise, and the intermediary is Muhammad the Chosen, blessings and peace be upon him.'

And His saying, exalted is He: ﴿They fight in the cause of Allah﴾ is a separate statement and a new beginning. This is according to the interpretation of Sufyan ibn 'Uyaynah. As for the interpretation of the majority that buying and selling is indeed with the mujahideen, it is in the context of the situation. Ibn Kathir, Nafi', Asim, Ibn 'Amir, Abu 'Amr, Al-Hasan, Qatadah, Abu Rujayh, and others read: "They kill" in the active form, and "They are killed" in the passive form. Hamzah, Al-Kisai, Al-Nakhai, Ibn Wathab, Talhah, and Al-Amash read the opposite. The meaning is the same, as the intent is that the believers fight, and among them are those who kill and among them are those who are killed, and among them are those who do both, and among them are those for whom neither occurs. The intent is not that they must both occur for each individual. If this is considered, it becomes clear.

And His saying, glorified is He: ﴿A promise upon Him, true﴾ is a confirming source that what has preceded in the verse is in the meaning of the promise, so it has come to affirm what has preceded in His saying: ﴿That they will have Paradise﴾. The interpreters have said: It is evident from His saying, glorified is He: ﴿In the Torah, the Gospel, and the Qur'an﴾ that every nation was commanded to strive and was promised for it.

(p-417) The judge Abu Muhammad, may Allah have mercy on him, said: It is possible that the promise of the nation of the Messenger of Allah, blessings and peace be upon him, was mentioned in these books.

And His saying, exalted is He: ﴿And who is more true to his covenant than Allah?﴾ is a question for the purpose of confirmation, meaning: No one is more true to his covenant than Allah. And His saying: ﴿So rejoice﴾ is a verb that has the meaning of "to do" in the sense of "to make happy," and this is not in the meaning of seeking something, as you say: "He sought fire," "He sought guidance," "He sought victory," but it is like "He was amazed" and "He was astonished." Then Allah, blessed and exalted is He, described that trade as ﴿The great success﴾, meaning that it is the attainment of the best fortune of the forgiveness of sins and entering Paradise without reckoning.