If Allah supports you as He supported you on the Day of Badr, then no one will overcome you. And if He forsakes you as He forsook you on the Day of Uhud, then who is it that will support you? This is a reminder that all matters belong to Allah and the necessity of relying on Him. Similar to (What Allah opens for the people of mercy, there is no one to withhold it, and what He withholds, there is no one to send it forth after Him). 'After Him' refers to after His forsaking. Or it is from the saying that you have no one to do good to you after so-and-so, meaning after you have surpassed him. And Ubaid bin Umair recited: 'And if He forsakes you,' from the meaning of forsaking when He makes him forsaken. In it is encouragement towards obedience and what they deserve of support from Allah, the Exalted, and a warning against disobedience and what they deserve of punishment by forsaking. And upon Allah, let the believers specifically rely on their Lord and entrust their affairs to Him, for they know that there is no supporter besides Him, and their faith necessitates that. It is said that he took something from the spoils secretly, and this is called 'ghulool.' It is said that the butcher 'ghalla' if he stole some meat along with the skin. And 'ghil' is the hidden malice in the chest. From it is the saying of the Prophet, blessings and peace be upon him: 'Whoever we send on a task and he takes something secretly will come on the Day of Resurrection carrying it on his neck.' [Narrated by Ibn Majah from the hadith of Abdullah bin Anis, that he and Umar bin Al-Khattab discussed charity one day, and Umar said: 'Did you not hear the Messenger of Allah, blessings and peace be upon him, when he mentioned the secret taking of charity: that whoever takes a camel or a sheep will come on the Day of Resurrection with it?' Abdullah bin Anis said: 'Yes.' And in the two Sahihs from Abu Hamid Al-Sa'idi: 'The Messenger of Allah, blessings and peace be upon him, appointed a worker, and when the worker completed his task, he came to him. The hadith continues, and by the One in Whose hand is the soul of Muhammad, none of you does anything except that he will come with it on the Day of Resurrection carrying it on his neck.'] And the saying of the Prophet, blessings and peace be upon him: 'Gifts from rulers are ghulool.' [Narrated by Ahmad, Al-Bazzar, and Al-Tabarani from the hadith of Abu Hamid Al-Sa'idi with the wording 'gifts from workers.' This is from the narration of Ismail bin Ayash from Yahya bin Sa'id from Urwah from him. Al-Bazzar said: Ismail erred in it in chain and text. He meant the hadith of Al-Zuhri from Urwah from Abu Hamid with the previous wording. Al-Nasai also counted it among the weak narrations of Ismail bin Ayash. And Abdul Razzaq said: Sufyan Al-Thawri narrated to us from Aban bin Abu Ayash from Abu Nasirah from Jabir with the wording 'gifts for the leaders are ghulool.' Isaq narrated to us from Waki' who narrated to us from Sufyan from whoever narrated to him from Abu Nadrah with it. Al-Bazzar said: Aban is abandoned. Then he narrated it from the narration of Qais bin Al-Rabi' from Lyth bin Abu Salim from Ata from Jabir with it. And Ibn Adi narrated it in the biography of Ahmad bin Muawiyah Al-Bahili from his narration of Al-Nadr bin Shumail from Ibn Awn from Ibn Sirin from Abu Hurairah, may Allah be pleased with him. He said: This hadith is false. And Al-Tabarani mentioned in Al-Awsat that Ahmad bin Muawiyah was unique in it.] And from him: 'There is no guarantee on the borrower except for what he has taken secretly.' [Narrated by Al-Bayhaqi from the narration of Amr bin Shu'ayb from his father from his grandfather, and he added: 'And there is no guarantee on the custodian except for what he has taken secretly.' Al-Bayhaqi said: This is weak, and the preserved narration is that it is from the saying of Shuraih.] And from him: 'There is no secret taking nor secret stealing.' [Narrated by Abu Dawood and Ahmad from the narration of Al-Zuhri from Urwah from Al-Mas'ud and Marwan in a hadith. It was narrated by Al-Darimi, Al-Tabarani, and Ibn Adi from the narration of Kathir bin Abdullah bin Amr bin Awf from his father from his grandfather raised: 'There is no theft nor secret stealing nor secret taking, and whoever takes secretly will come with what he took on the Day of Resurrection.' It was narrated by Ibn Zanjuyah in Al-Amwal, and Ibrahim Al-Harbi in Al-Gharib from the narration of Musa bin Ubaidah from Aban bin Salamah from his father. And Musa is weak.] And it is said: He 'ghalla' him if he found him taking secretly, as you say: I made him stingy and I made him silent. [The saying 'as you say: I made him stingy and I made him silent' in Al-Sihah: 'I made him silent' means I found him silent and not speaking poetry.] And the meaning of 'And it is not for a prophet to take secretly' is that it is not permissible for him, meaning that prophethood contradicts secret taking. Likewise, whoever recited in the passive form refers back to the meaning of the first, for its meaning is: 'And it is not permissible for him to exist taking secretly, nor does he exist taking secretly except if he is taking secretly.'

And there are two aspects to it: the first is that the Messenger of Allah, blessings and peace be upon him, is being declared free from blame. Ahmad, may Allah have mercy on him, said: The second interpretation of the verse is supported by the frequent occurrence of this phrasing in prohibitions, such as in the words of Allah, the Exalted: "It is not for a Prophet to have captives" and "It is not for the Prophet and those who have believed to ask forgiveness for the polytheists," and "And it is not for you to harm the Messenger of Allah," and others like it. Al-Zamakhshari was careful in his wording when he said: He expressed deprivation by using the term 'ghulul' as a form of severity and condemnation, and it was not appropriate for him to express this meaning with such wording. The custom of Allah's kindness towards His Messenger, blessings and peace be upon him, in his upbringing is that it is mixed with utmost leniency and compassion. Do you not see His saying: "Allah has pardoned you; why did you give them permission?" Some scholars said: He began with pardon before reproach. If he had not begun with pardon, the heart of the Messenger of Allah, blessings and peace be upon him, would have broken. From this, it is also made clear that Prophethood and 'ghulul' are incompatible, so that no one may suspect him of anything and no one may doubt him, as it was narrated that a red cloak was lost on the day of Badr. Some hypocrites said: Perhaps the Messenger of Allah, blessings and peace be upon him, took it. It was narrated by Al-Tirmidhi from the hadith of Khusheif from Muqsim from Ibn Abbas in these words, and some people said, and it was deemed good. It was also narrated from Muqsim without mentioning Ibn Abbas, and it was narrated by Al-Tabarani, Abu Ya'la, Ibn Adi, Al-Tabari, and Al-Wahidi, all from this source. Ibn Adi criticized it due to Khusheif. It was also narrated that it was revealed regarding the spoils of Uhud when the archers abandoned their position and sought the spoils, saying: We fear that the Messenger of Allah, blessings and peace be upon him, will say: Whoever takes something, it is for him, and that he will not distribute the spoils as he did not distribute them on the day of Badr. The Prophet, blessings and peace be upon him, said to them: Did I not command you not to leave your position until my command comes to you? They said:

We left the rest of our brothers standing. He, blessings and peace be upon him, said: "Rather, you thought that we would be unjust and not distribute to you." The second is that it may be an exaggeration in the prohibition for the Messenger of Allah, blessings and peace be upon him, as it has been narrated that he sent out vanguards. They gained spoils, and he distributed them but did not distribute to the vanguards. Thus, it was revealed. It means: And it is not for a Prophet to give to some people and withhold from others. Rather, he must distribute equally. The deprivation of some of the fighters is called 'ghulul' as a way of emphasizing and denouncing the nature of the matter. If it were read (AN YAGHUL) from 'ghal' meaning to steal, it would be permissible: 'He will bring what he stole on the Day of Resurrection,' carrying it as it came in the hadith: "He will come on the Day of Resurrection carrying it on his neck." And it was narrated: "Beware, I do not want to know any of you who comes on the Day of Resurrection with a camel that has a loud cry, or a cow that has a lowing sound, or a sheep that has a bleating sound, calling out: 'O Muhammad, O Muhammad.' I will say: 'I have nothing for you from Allah, for I have conveyed to you.'" It was narrated by Ali ibn al-Madini in the 'Ilal and Abu Ya'la and al-Tabari from the narration of Hafs ibn Hamid from Ikrimah from Ibn Abbas from Umar in a long hadith, and its origin is in the two Sahihs from Abu Zur'ah ibn Amr ibn Jirir from Abu Hurairah with the wording: "Beware, I do not want to find any of you coming on the Day of Resurrection with a camel that has a loud cry..." And about some rough Arabs, it was said that he stole a pouch of musk. The verse was recited to him, and he said: "Then I will carry it, fragrant and light to carry." It may be intended that he comes with what he has borne of its burden, its consequences, and its sin. If you say: Why was it not said: 'Then he will be paid what he earned,' to connect with it? I say: It was brought in a general sense that includes every earner, whether a thief or otherwise, and it is more eloquent and more established. For when the thief knows that every earner, good or bad, is compensated, and his reward is fulfilled, he knows that he cannot escape from among them, despite the enormity of what he has earned. And they will not be wronged, meaning they will be treated justly in the recompense; each one will receive his reward according to his earning.