His saying, exalted and majestic is He: "And when a surah is revealed, some of them look at others, saying, 'Do you see anyone?' Then they turn away. Allah has turned their hearts away because they are a people who do not understand." "Certainly, a messenger has come to you from among yourselves. It is grievous to him what you suffer; he is concerned for you, and for the believers, he is kind and merciful." "So if they turn away, say, 'Allah is sufficient for me; there is no deity except Him. Upon Him I have relied, and He is the Lord of the Mighty Throne.'" The pronoun in His saying, glorified and exalted is He: (some of them) refers to the hypocrites. The meaning is: When a surah is revealed that exposes their secrets, some of them look at others in a way of inquiry, understanding from that glance the inquiry, 'Is there anyone among you who will convey about you? Do you see anyone when you plan your affairs?' And His saying, exalted is He: "Then they turn away" means: away from the path of guidance. This is because when the exposure of their secrets is clarified to them and the informing of the hidden matters occurs, they will certainly be astonished, hesitant, and look around. If they had been guided, that time would have been a time for that. They, therefore, insist on disbelief and commit themselves to it as if they had turned away from that state which was a possibility for correct insight and guidance. He began (p-440) with the action attributed to them, as it is an enumeration of the sin for what we have explained. And His saying: "Allah has turned their hearts away" can be understood as a supplication against them, and it can be understood as a report, meaning they have deserved that "because they are a people who do not understand," meaning they do not understand about Allah or His Messenger. Al-Tabari has narrated in the interpretation of this verse from Ibn Abbas, may Allah be pleased with him, that he said: "Do not say: 'We have turned away from the prayer,' for a people turned away and Allah turned their hearts away. Rather, say: 'We have completed the prayer.'" Qadi Abu Muhammad, may Allah have mercy on him, said: This glance in this verse is an indication, and Al-Tabari reported from some of them that he said: "Look" in this verse is in the place of "said." And His saying, exalted is He: "Certainly, a messenger has come to you" is addressed to the Arabs according to the majority, and this is in the context of enumerating the blessing upon them in that he came with their language and with what they understand of the purposes and eloquence, and they were honored by it in the past days. Al-Zajjaj said: It is an address to all of mankind, and the meaning is: Certainly, a messenger has come to you from among humanity, and the first is more correct. And His saying: "from among yourselves" implies praise for the lineage of the Prophet, blessings and peace be upon him, that he is from the purest of the Arabs and their noblest. This meaning is reflected in his saying, blessings and peace be upon him: "Indeed, Allah chose Kinana from the children of Ishmael, and chose Quraysh from Kinana, and chose Banu Hashim from Quraysh, and chose me from Banu Hashim," and from it is his saying, blessings and peace be upon him: "Indeed, I am from legitimate marriage and not from illegitimate." Its meaning is that his lineage, blessings and peace be upon him, to Adam, peace be upon him, was only through legitimate marriage, and there was no illegitimacy in it. Abdullah ibn Qusait al-Makki read: "from among yourselves" (p-441) with the opening of the 'fa' from 'nafsah.' It has been narrated from the Prophet, blessings and peace be upon him, and from Fatimah, may Allah be pleased with her, and Abu Amr mentioned that Ibn Abbas, may Allah be pleased with him, narrated it from the Prophet, blessings and peace be upon him.

And His saying: ﴿What has befallen you﴾ means: your hardship. So "what" is a source word, and it is a beginning, and "Aziz" is a preceded news. It is permissible that "What has befallen you" is the subject of "Aziz" and "Aziz" is an attribute of the Messenger ﷺ, and this is more correct than the first. And "anata" means: hardship, and here it is a general term, meaning: what has been difficult for you of disbelief and misguidance according to the truth, and of killing or captivity and trials because of the truth and your belief in it as well. And Qatadah said: the meaning is: the hardship of your believers.

Qadi Abu Muhammad, may Allah have mercy on him, said: And the generalization of hardship applies to all.

And His saying, the Exalted: ﴿Eager for you﴾ means: for your faith and guidance. And His saying: ﴿Compassionate﴾ means: one who is excessive in compassion. Abu Ubaidah said: Compassion is more tender than mercy. And "Compassionate" was read without elongation by Al-A'mash, and the people of Kufa, and Abu Amr.

Then he addressed the Prophet ﷺ after affirming this blessing upon them and said: ﴿But if they turn away﴾ O Muhammad, meaning: if they turn away after this established condition which Allah, Blessed and Exalted, has bestowed upon them ﴿Then say: Allah is sufficient for me﴾ means: and your actions are according to your saying of entrusting to Allah and relying on Him and striving in fighting them. And it is not a verse of reconciliation because it is among the last that was revealed, and the Throne was specified in mention as it is the greatest of creations. And Ibn Muhaisn read: "the Great" with the raising of the 'm' as an attribute of the Lord, and it was narrated from Ibn Kathir.

And these two verses were not found when the Mushaf was compiled except in the memory of Khuzaymah ibn Thabit, "And it was mentioned in Al-Bukhari: or Abu Khuzaymah." When he brought them, many of the Companions remembered them, and Zayd had known them, and that is why he said: "I have lost two verses from the last part of Surah At-Tawbah." And if he had not known them, he would not have known whether he had lost anything or not, for the verse was established by consensus, not by Khuzaymah alone. And Al-Tabari narrated in his book that Umar would not establish a verse in the Mushaf unless two men bore witness to it. So when Khuzaymah brought these two verses, he said: By Allah, I will never ask you for evidence for them, for it was thus ﷺ.

Qadi Abu Muhammad, may Allah have mercy on him, said: He means the attribute of the Prophet ﷺ which is included in the verse, and this - and Allah knows best - was said by Umar ibn Al-Khattab, may Allah be pleased with him, during the time of Abu Bakr, may Allah be pleased with him, when the first compilation took place, and at that time the two verses were lost, and nothing from the Quran was compiled during the caliphate of Umar, may Allah be pleased with him. And Khuzaymah ibn Thabit is known as the one with the two testimonies, and he was known for that because the Messenger of Allah ﷺ accepted his testimony alone in the purchase of a horse and ruled by it for himself ﷺ, and this is a special case for the Messenger of Allah ﷺ. And Al-Naqqash mentioned from Ubayy ibn Ka'b that he said: The closest Quran to the time of Allah, the Exalted, are these two verses: ﴿Indeed, a Messenger has come to you﴾ to the end of the Surah.

This has concluded, with the help of Allah, the Exalted, and His success, Surah At-Tawbah, and all praise is due to Allah, the Lord of the worlds.