The hindrances, those who discourage from the Messenger of Allah, blessings and peace be upon him, are the hypocrites. They would say to their brothers among the inhabitants of the city, the supporters of the Messenger of Allah, blessings and peace be upon him: "What is Muhammad and his companions but eaters of heads?" This means they are few, satisfied by one head, and it is the plural of eater. To devour means to swallow, as stated in the dictionaries. If they were meat, Abu Sufyan and his companions would have devoured them. So leave them and come to us. This is the language of the people of Hijaz: they misuse it between the singular and the plural. As for Tamim, they say: "Come here, O man," and "Come here, O men." It is a sound named for a transitive action like "come" and "approach." Say: "Come, your witnesses, except for a few," meaning they go out with the believers, misleading them into thinking they are with them. We do not see them confronting and fighting except for a little when they are compelled to do so, as in the saying: "They fought only a little." They are stingy towards you in times of war, weak in their concern for you. They flutter around you like a man who is defending himself against an attacker when afraid. They look at you in that state like one who is fainting from the agony of death, in fear and weakness. But when fear departs, and the spoils are gathered and divided, they transfer that stinginess and that weakness and fluttering towards the good – which is wealth and spoils – and they forget that initial state. They become bold towards you, striking you with their tongues, saying: "Give us our share, for we have witnessed you and fought with you, and you have defeated your enemy with our help." The term "stingy" is either in the accusative case or in the context of blame. It has also been read as "stingy" in the nominative case. They would strike you with their tongues. If you ask: "Does a hypocrite's action remain valid until it is invalidated?" I say: No, but it is learned for those who might think that faith by the tongue is faith even if the heart does not support it. What the hypocrite does of actions does not benefit him. It is made clear that his faith is not true faith, and that every action he performs is void. In it, there is an encouragement to perfect the duty of the one obligated, which is true faith, and a warning that many actions without correct knowledge are like building on a non-existent foundation, and that they are something that goes to Allah as scattered dust. If you ask: "What is the meaning of the saying: 'And that was easy for Allah' and that everything is easy for Him?" I say: Its meaning is that their actions are truly subject to invalidation, driven by motives, and nothing diverts them from it. They think that the confederates have not been defeated, while they have been defeated and turned back from the trench to the city, returning due to the intense fear that befell them and the excessive cowardice that entered them. If the confederates were to come a second time, they would wish, due to their fear of what they had been tested with in this encounter, that they were out in the desert, mingling among the Bedouins, asking every newcomer from the side of the city about your news and what has happened to you. If they had been with you and had not returned to the city, and there was fighting, they would not have fought except as a pretext, for show and reputation. It has also been read as "badī," in the form of a plural of "bād" like "ghāz" and "ghazzā." In the narration of the one with the necklace, it is "badī," in the measure of "ʿuddī." They would ask each other, meaning they say to one another: "What did you hear? What has reached you?" Or they would ask the Bedouins as you say: "I saw the crescent and we saw it together." You should have supported the Messenger of Allah, blessings and peace be upon him, with your own selves, so that you could support him and remain steadfast with him, just as he supported you with his own self in patience during jihad and steadfastness in the turmoil of war. Until his incisor was broken on the Day of Uhud and his face was wounded.