His saying, exalted and glorified is He: "And do not pray over any of them who dies ever, and do not stand by his grave. Indeed, they have disbelieved in Allah and His Messenger and died while they were evildoers." "And let not their wealth and children impress you. Allah only intends to punish them by it in this world and that their souls should depart while they are disbelievers." "And when a surah is revealed, 'Believe in Allah and fight with His Messenger,' those with wealth among them ask your permission and say, 'Leave us to be with those who sit.'" "They were satisfied to be with those who stay behind, and their hearts were sealed, so they do not understand." This verse was revealed concerning Abdullah ibn Ubayy ibn Salul and the prayer of the Messenger of Allah, blessings and peace be upon him, for him. Anas ibn Malik narrated, "When the Messenger of Allah, blessings and peace be upon him, advanced to pray for him, Gabriel, peace be upon him, came to him, pulled him by his garment, and recited this verse to him, 'And do not pray over any of them who dies ever.' So the Messenger of Allah, blessings and peace be upon him, turned away and did not pray for him." The narrations have agreed that the Messenger of Allah, blessings and peace be upon him, prayed for him, and that the verse was revealed after that. In the book of funerals from Sahih al-Bukhari from the hadith of Jabir, it is said: "The Messenger of Allah, blessings and peace be upon him, came to Abdullah ibn Ubayy after he had been placed in his grave, and he ordered for him to be brought out and placed on his knees, and he blew on him from his saliva and dressed him in his shirt." It has been narrated that Abdullah ibn Ubayy sent to the Messenger of Allah, blessings and peace be upon him, in his illness, asking him to seek forgiveness for him and to pray for him. It has been narrated that his son, Abdullah ibn Abdullah, came to the Messenger of Allah, blessings and peace be upon him, after the death of his father, and requested that he cover him with the shirt that was next to his body, and he did so. When the Messenger of Allah, blessings and peace be upon him, came to pray for him, Umar, may Allah be pleased with him, stood up to him and said: "O Messenger of Allah, will you pray for him while Allah has forbidden you from seeking forgiveness for them?" And he began to enumerate the actions of Abdullah. The Messenger of Allah, blessings and peace be upon him, said to him: "Stay back from me, O Umar, for I have been given a choice, and if I knew that if I were to exceed seventy, he would be forgiven, I would have exceeded it." In another hadith: "My shirt will not avail him anything from Allah, and I hope that by my action, a thousand men from my people will embrace Islam." In some narrations, it is said: from the hypocrites of the Arabs, and the correct statement is that he said: "Men from his people." So Umar was silent, and the Messenger of Allah, blessings and peace be upon him, prayed for Abdullah. Then this verse was revealed after that, and the Messenger of Allah, blessings and peace be upon him, prayed for him to manifest faith, and it is impossible for him to pray for him while he is certain of his disbelief. After this - and Allah knows best - it was appointed for him someone who would not pray for him. It was mentioned in the campaigns of Abu Ishaq and in some books of tafsir that a thousand men from the Khazraj embraced Islam due to this act of the Messenger of Allah, blessings and peace be upon him, and the request from Abdullah. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: And this is weak, said by one who does not know the number of the Ansar.

And His saying, exalted is He: "So let not their wealth amaze you" [At-Tawbah: 55], the interpretation of such verses has been previously discussed. The address is to the Prophet, blessings and peace be upon him, and what is meant is his community, as it is agreed upon by those who are not deceived by the adornments of this world. It is possible that the meaning of the verse is: "And let not your amazement be, O human," and the intended meaning is the generality. The reason for its repetition is to emphasize and clarify this meaning, as people were being deceived by the good state of the hypocrites in their worldly affairs.

And His saying, exalted is He: "And when a surah is revealed" [At-Tawbah: 86], the operative word in "when" is "ask permission from you," and the surah referred to is Al-Bara'ah according to what some have said. It is possible that it refers to every surah that contains a command to believe and to strive alongside the Messenger, blessings and peace be upon him. The surah of the Qur'an has been unanimously agreed upon to leave the hamzah in usage, and there is a disagreement on whether its origin is the hamzah or not. It has been said that its origin is the hamzah, and it is derived from 'as'ara, meaning when a piece of something remains. Thus, a surah is a piece of the Qur'an. It has also been said that its origin is not to be hamzah, so it is like the surah of a building, which is what is built piece by piece. It is the order after order. From this is the saying of An-Nabighah:

"Have you not seen that Allah has given you a surah, You see every king beneath it swaying."

And all of this has been previously covered in the body of this book.

And "that" in His saying: "that they may believe" may be interpreted as meaning "any," so on this basis, there is no place for it. It is possible that the intended meaning is: "by believing," so it is in the position of being an accusative. And "wealth" in this verse refers to money, as said by Ibn Abbas, Ibn Ishaq, and others. The reference in this verse is to Jabir ibn Qays, Abdullah ibn Ubayy, and Muta' ibn Qushayr, and their likes.

And the "those who remain behind" refers to the lame and those excused in general, and those who were left behind to secure the city, as that is an excuse. And His saying, exalted is He: "They were pleased to be with the laggards" [At-Tawbah: 86], is a reprimand and an indication of disgrace, as is said in the context of reproach: "Are you pleased, O so-and-so, with this?" And "the laggards" refers to women, the plural of khawlifah. This is the saying of the majority of the interpreters. Abu Ja'far An-Nahhas said: It is said for a man who has no good in him: khawlifah, so this is its plural according to the wording. The intended meaning is the lowest of people and those who are like them. An-Nadr ibn Shumayl said in his book Al-Naqqash: The khawlif are those who have no good in them. A group said: The khawlif is the plural of khawlif, and it is akin to fawaris and nawaks and such.

And "sealed" in this verse is a metaphor. Since sealing on stone and writing is a barrier to it and preserves it, the heart that has been covered by disbelief and misguidance until it prevents faith and guidance from it is likened to the stone that has been sealed upon. From this is the metaphor of the heedless and the quiver for the heart. And "they do not understand" means: they do not comprehend.