So you will be [UNTRANSLATED-LATIN: 'aṭf'] on: (you disbelieve) and if it were to be in the accusative as an answer to the wish, it would be permissible. The meaning is: they wish for your disbelief, so your being with them is legally [UNTRANSLATED-LATIN: 'shar'an'] one in what they are upon of misguidance and following the religion of their forefathers. So do not ally with them even if they believe until they manifest their faith with a correct migration that is for Allah and His Messenger - not for a worldly purpose - straight, with no deviation or [UNTRANSLATED-LATIN: 'taʿrub']. So if they turn away from the faith manifested by the correct and straight migration, their ruling is the ruling of all polytheists; they are to be killed wherever they are found, in the sacred and non-sacred places. And keep away from them completely, and if they offer you allegiance and support, do not accept from them except for those who [UNTRANSLATED-LATIN: 'yaṣilūna'] - an exception from His saying (So take them and kill them). And the meaning of (they reach) is that they end up with them and connect with them. And from Abu 'Ubaidah: it is from the affiliation. I reached so-and-so and connected with him if I belonged to him. And it was said that affiliation has no effect in preventing fighting, for the Messenger of Allah blessings and peace be upon him fought with those who were from their lineage. And the people are the Muslims; there was a covenant between them and the Messenger of Allah blessings and peace be upon him, as he made a truce when he set out to Mecca with Hilal ibn 'Uwaymir al-Aslami that he would not aid him nor would he be aided against. And that whoever reaches Hilal and seeks refuge with him, he has the same protection as Hilal. And it was said: the people are the sons of Bakr ibn Zayd Manat who were in the truce. Or if they come to you, it does not escape being connected to the description of a people, as if it were said: except for those who connect to a people who have a treaty, or a people who refrain from fighting, neither for you nor against you, or on the connection of those, as if it were said: except for those who connect with the treaty-makers, or those who do not fight you. The preferred view is to connect to the connection due to His saying: So if they withdraw from you and do not fight you and offer you peace, then Allah has not made for you against them a way after His saying: (So take them and kill them wherever you find them).

It was decided that their refraining from fighting is one reason for their deserving of being exempt from being targeted and for leaving them alone. If you say: Each of the two connections has an effect on the validity of the exception, and the deserving of the removal of targeting is the connection with the treaty-makers and the connection with the equal combatants, because the connection with these or those is entering into their ruling, then why do you not allow that the conjunction could be on the description of a people, and that his saying: (So if they withdraw from you) is a confirmation of their connection with the equal combatants and their mingling with them and their following their ways? I say: It is permissible, but the first is clearer and more in line with the style of speech. In the reading of Abu: Between you and them is a covenant, they came to you with their hearts constricted, without 'and'. The meaning of it is that (they came to you) is an explanation for their reaching, or a substitution or an initiation, or a description after a description of a people. Their hearts constricted is in the position of a state by implying 'they have'. The evidence for this is the reading of one who read: Their hearts were constricted. And the constricted hearts of them. And their hearts constricted. Al-Mubarrad made it a description of a missing noun as: Or they came to you as a people whose hearts were constricted. It was said: It is an explanation for their coming, and they are the Banu Mudlij who came to the Messenger of Allah, blessings and peace be upon him, without fighting. And 'constriction' is the tightness and the reluctance to fight you or the dislike of fighting you. If you say: How can Allah allow the disbelievers to overpower the believers? I say: Their fighting was only due to Allah casting terror into their hearts, and if He had willed for a wisdom He sees from testing and the like, He would not have cast it, so they would have been overpowering and fighting without being equal. That is the meaning of being given power. And it was read: 'So they would kill you', with lightening and emphasizing. So if they withdraw from you, and do not target you (and they offer you peace), meaning submission and surrender. And it was read with the lam being silent and the scene being opened. So Allah has not made for you against them a way, meaning He has not permitted you to take them or kill them. You will find others, they are a people from Banu Asad and Ghatafan, who when they came to the city, they embraced Islam and made a covenant to ensure the safety of the Muslims. But when they returned to their people, they disbelieved and broke their covenants. Whenever they were returned to the trial, whenever their people called them to fight the Muslims, they were plunged into it, turning in it with the worst and most hideous turning. They were worse in it than every enemy. Wherever you find them, with a clear authority, a clear proof of their enmity and the exposure of their state in disbelief and treachery, and their harm to the people of Islam or an apparent dominance where He permitted you to kill them.