You have become heavy, you have delayed. And this is how Al-A'mash read it, meaning you have been slow and have hesitated. It implies a meaning of inclination and settling, so it is followed by 'to'. The meaning is: you have inclined towards this world and its desires, and you have disliked the hardships and troubles of travel. Similar to this is: 'He inclined to the earth and followed his desire.' It is said: you have inclined towards staying in your land and your homes. And it was read 'Have you become heavy?' as a question that implies denial and reproach. If you say: What is the subject of 'if' when the interrogative particle prevents it from being acted upon? I say: It is what is indicated by your saying 'You have become heavy' or what is in 'What is with you' of the meaning of the action, as if it were said: What do you do when it is said to you, as you do in the present when you say: 'What is with you standing?' This was during the Battle of Tabuk in the tenth year after their return from Ta'if. They were called to arms at a time of hardship, drought, and heat, with a long distance and many enemies, which was difficult for them. It is said: The Messenger of Allah, blessings and peace be upon him, did not go out to any battle except that he would give a different reason for it, except in the Battle of Tabuk, to prepare the people for the complete readiness for the Hereafter, meaning instead of the Hereafter, as His saying: 'We would have made from you angels.' In the Hereafter, in relation to the Hereafter, 'If you do not go forth, there is a great wrath upon those who are heavy.' It was said: In this verse, there is a great wrath upon those who are heavy, as He threatened them with a painful punishment... and so on. It was said: And it is close to returning the pronoun to the Messenger, as the pronoun in the saying 'If you do not support him' thereafter returns to him by agreement, and Allah knows best. It was said: He means by His saying 'a people other than you' the people of Yemen. It was said: the children of Persia, and the apparent meaning does not require specification. If you say: How is His saying 'Indeed, Allah has supported him' an answer to the condition? I say: There are two views. The first is: If you do not support him, then Allah will support him, as He supported him when there was only one man with him, and there is no less than one. So His saying 'Indeed, Allah has supported him' indicates that He will support him in the future, just as He supported him at that time. The second:

He made it obligatory for him to have support and made him victorious at that time; he will not be forsaken thereafter. He attributed the expulsion to the disbelievers as he attributed it to them in His saying, 'from your town which expelled you,' because when they intended to expel him, Allah permitted him to leave. It is as if they expelled him, the second of two, like His saying, 'the third of three,' and they are the Messenger of Allah, blessings and peace be upon him, and Abu Bakr as-Siddiq, may Allah be pleased with him. It is narrated that when Gabriel, peace be upon him, commanded him to leave, he said: 'Who will go out with me?' Abu Bakr replied, and his standing is in the state of being. It has also been read as 'the second of two,' with a pause. 'And when they were' is an alternative to 'when He expelled him.' The cave is a hole in the top of Thawr, which is a mountain to the right of Mecca, an hour's journey away. They remained in it for three days when he says is an alternative. It is said that the polytheists climbed above the cave, and Abu Bakr, may Allah be pleased with him, feared for the Messenger of Allah, blessings and peace be upon him, and said: 'If one of them looks down at his feet, he will see us.' The Messenger of Allah said: 'O Abu Bakr, what do you think of two, Allah is their third.' It is said that when they entered the cave, Allah sent two doves that nested at its bottom, and a spider that wove a web over it. The hadith is narrated by Al-Bazzar through the route of 'Awf ibn Amr from Abu Mus'ab al-Makki: I heard Anas ibn Malik and others say, 'On the night of the cave, Allah commanded a rock to settle in front of the Prophet, blessings and peace be upon him, and it covered him, and He commanded the spider to weave in front of him, and it covered him. And He commanded two wild doves to stand at the mouth of the cave.' The Messenger of Allah, blessings and peace be upon him, said: 'O Allah, blind their eyes.' So they kept circling around the cave and did not notice. Allah had taken their sight away from him. They said: 'Whoever denies the companionship of Abu Bakr, may Allah be pleased with him, has disbelieved, for he denies the words of Allah, and this is not the case for the other companions.' His tranquility is what He cast into his heart of security, with which he remained, knowing that they would not reach him. And the armies of angels on the Day of Badr, and the confederates and Hunayn. And the word of those who disbelieved: their call to disbelief, and the word of Allah: His call to Islam. It has been read as 'the word of Allah' in the accusative, and the nominative is also valid. It is a separation or a subject, and it emphasizes the superiority of the word of Allah in elevation, and that it is exclusive to Him over all other words, light and heavy. Light in repulsion for your eagerness to it, and heavy in difficulty upon you, or light due to your few dependents and followers, and heavy due to their abundance. Or light from weapons and heavy from them. Or mounted and on foot. Or young and old. Or lean and fat. Or healthy and sick. Ibn Umm Maktum said to the Messenger of Allah, blessings and peace be upon him: 'Should I go out?' He said: 'Yes,' until the verse 'There is no blame upon the blind.' And from Ibn Abbas: It was abrogated by His saying 'There is no blame upon the weak and the sick.' And from Safwan ibn Amr: I was a governor over Homs, and I met an old man whose eyebrows had fallen from the people of Damascus on his mount, wanting to go out for battle. I said: 'O uncle, Allah has excused you.' He raised his eyebrows and said: 'O nephew, Allah has called us out, light and heavy, except that whoever Allah loves, He tests him.' And from Al-Zuhri: Sa'id ibn al-Musayyib went out for battle while one of his eyes was gone. It was said to him: 'You are ill, a person of harm.' He said: 'Allah has called us out, light and heavy, and if war is not possible for me, the multitude will increase, and I will protect the goods. And strive with your wealth and your souls' is an obligation for jihad with both if possible, or with one of them according to the situation and need.