His saying, exalted and majestic is He: "Should you not fight a people who broke their oaths and intended to expel the Messenger, while they were the first to attack you? Do you fear them? Allah is more deserving that you fear Him if you are believers." "Fight them; Allah will punish them by your hands and will disgrace them and give you victory over them and heal the breasts of a believing people." "And He will remove the rage from their hearts, and Allah will accept repentance from whom He wills. And Allah is Knowing and Wise."

His saying, exalted and majestic is He: "Should you not fight" is an invitation and encouragement. And His saying: "and intended to expel the Messenger, while they were the first to attack you"; Al-Hasan ibn Abi Al-Hasan said: what is meant is from Al-Madinah. This aligns with the battles of Uhud, the Confederates, and others. And As-Suddi said: what is meant is from Makkah. This is based on the understanding that they intended and acted, or it could be said they intended to expel him by their own hands but did not succeed in that. Rather, he left by the command of Allah, exalted and majestic is He. This aligns with the Prophet's ﷺ rebuke of Abu Sufyan ibn Al-Harith's words:

"And I returned him to Allah from whom I expelled every expeller."

And the expulsion is not attributed to them except if the speech is in the context of reproaching them, as He, exalted is He, said: "And the expulsion of his people from it is greater in the sight of Allah" [Al-Baqarah: 217], and His saying: "from your town which expelled you" [Muhammad: 13]. The first is based on the fact that what they did to him was among the causes of expulsion.

And His saying: "the first time" it is said that it refers to their actions in Makkah against the Prophet ﷺ and the believers. Mujahid said: it refers to what Quraysh began with in aiding Banu Bakr, their allies, against Khuzayah, the allies of the Messenger of Allah ﷺ. This was the beginning of the breach. And Al-Tabari said: it means their actions on the day of Badr. And His saying: "Do you fear them?" is a question meant for confirmation and reproach. And His saying: "So Allah" is elevated in the beginning and "is more deserving" is its predicate, and "that you fear Him" is a substitute for the name of Allah, a substitute of inclusion, or in a position of accusative by omitting a preposition, which is to be understood as: by fearing Him. It is also possible that "Allah" is a beginning, and "is more deserving" is a second beginning, and "that you fear Him" is the predicate of the second. The sentence is the predicate of the first. And His saying: "if you are believers" is like saying: do such and such if you are a man, meaning: a complete man. This means: if you are complete in faith, because their faith had become established.

His saying, exalted is He: ﴿Fight them; Allah will punish them﴾. The verses before it established the actions of the disbelievers. Then it urged fighting, coupled with their sins, so that zeal may arise with that. Then it decisively commanded fighting them in this verse, coupled with a promise and a plot that includes victory over them. And His saying: ﴿He will punish them﴾ means: by killing and capturing, and all of that is punishment. And He will humiliate them means: He will disgrace them for their sins. It is said: a man was humiliated when he fell into disgrace, and another humiliated him. And he was humiliated if he felt shy. As for His saying: ﴿And He will heal the breasts of a believing people﴾, the speech may imply the group of believers, because everything that removes disbelief is a healing for the worry of the breasts of the believers. It may also imply a specific group of believers. It has been narrated that they are the Khuzā'ah, as Mujahid and Al-Suddi said. They directed the specification to them because they were the ones who broke the covenant with them and were affected by war. And at that time, there were many believers among the Khuzā'ah. This is indicated by the saying of the Khuzā'ī regarding the one seeking help from the Prophet, blessings and peace be upon him: ........................ ∗∗∗ ∗∗∗ Then we embraced Islam and did not withdraw our hands And at the end of the verse, he says: .......................... ∗∗∗ ∗∗∗ And they killed us while we were bowing and prostrating. And the majority of the people read: "And He will remove the rage of their hearts" attributing the action to Allah, the Almighty. A group read: "And the rage of their hearts will be removed" attributing the action to the rage. And the majority of the people read: "And He will accept repentance" in the nominative case, indicating that the verse began a new report that He may accept repentance from some of those disbelievers whom He commanded to fight. Abu Al-Fath said: This is a matter that exists whether they are fought or not, so there is no reason to include repentance in the response to the condition in "Fight them" in the reading of the accusative. Rather, the correct approach is the nominative based on the new beginning and separation. Al-A'raj, Ibn Abi Ishaq, 'Isa Al-Thaqafi, 'Amr Ibn 'Abid, and Abu 'Amr - in what has been narrated from him - read: "And He will accept repentance" in the accusative based on the estimation of: "And that He will accept repentance." This is appropriate if you consider that repentance here means that killing the disbelievers and striving in the way of Allah is a repentance for you, O believers, and a completion of your faith. Thus, repentance - in this case - enters into the condition of fighting. And ﴿All-Knowing, Wise﴾ [Al-Anfal: 71] are two attributes whose relation to the verse is clear.