10. That is, He is with him in His knowledge, without moving and without coming down (Qurtubi). There is consensus of scholars over this interpretation (Ibn Kathir).

11. Imam Ahmad has pointed out that this ayah starts with the mention of knowledge, and ends with the mention of knowledge (Ibn Kathir).

12. According to Mujahid, the allusion is to the Jews. Whenever a Muslim passed by them, they would put their heads together and begin to counsel secretly. That scared the Muslim. He feared that they might be plotting to kill him. The Prophet forbade them, but to no avail (Qurtubi, Ibn Kathir). Yusuf Ali adds: “When the Muslim Brotherhood was acquiring strength in Madinah and the forces of disruption were being discomfited in open fight against the Messenger of Righteousness, the wicked resorted to duplicity and secret intrigues, in which the ringleaders were the disaffected Jews and the Hypocrites, whose machinations have been frequently referred to in the Qur’an.” While on the topic, a report could be cited. It is in Ahmad: One of the Companions reported, “We used to take turns and spend the night at the Prophet’s place. The point was, he might have a need, or an affair might come up at night and he would want to send one of us out. One of those nights there were several such volunteers and we began to talk to each other (in low tones). The Prophet came out and asked, ‘Why all this secret counseling? Have I not forbidden you?’ We said, ‘We repent to Allah, O Allah’s Apostle. We were speaking of Jesus Christ, fearful on that account.’ He said, ‘May I not inform you of what I fear more for you?’ We said, ‘Please do.’ He said, ‘Secret Association (with Allah): that a man should undertake to do a thing simply because of another’s (social or political) position’” (Qurtubi, Ibn Kathir). Ibn Kathir suggests that the report is quite weak, but Haythami thinks it has trustworthy narrators (Au.).

13. Once again, it is the Jews. They would come to the Prophet and greet him with a twisted tongue to say one thing and mean another. There is a report wherein `A’isha said: A group of Jews came to the Prophet and said, “As-samu ‘alaykum” – (meaning, death be upon you). `A’isha replied, “Upon you sam and curses.” The Prophet said, “`A’isha, Allah approves of gentleness in everything.” She said, “Did you not hear what they said?” He said, “I replied, ‘and upon you’” (Ibn Jarir, Qurtubi, Ibn Kathir). There are several other reports of other occasions. On one occasion three Jews came to the Prophet, stood at the entrance and secretly counseled with each other, then they departed one after another, each of the three saying, “As-saamu alaykum” and the Prophet replying, “Upon you too.” (Ibn Jarir, Ibn Kathir). The above is Muslim’s version (Au.).

14. The reference is to some hypocrites who would come to the Prophet and whisper a few words in his ear to give impression to the believers that something serious must have happened, such as, an enemy advancing upon them, or his dear one killed in an expedition, causing anxiety (Ibn Jarir, Kashshaf). Accordingly, the Prophet said, “When you are three then let not two whisper to each other, leaving the third out. It aggrieves him.” (Zamakhshari, Qurtubi, Ibn Kathir). The Arabic text is from Muslim although the report is in several collections (Au.).

15. Allah will make room for them in every likely manner and place: in provision, in the heart, in the grave and in Paradise (Razi, Qurtubi).

16. Qurtubi and Ibn Kathir use this occasion to present a note pertaining to assembly manners. Assembly Manners First, it is not right to ask anyone to yield his place to another. The Prophet said, as in a hadith of Muslim, “Let not a man ask another to move out of his place and then occupy it himself, but rather, (you may) make room (for him) and expand.” This happened in battles also when someone tried to occupy a place in the first row, hoping to get martyred. Allah forbade it. It is another thing that others should make space and accommodate him (Zamakhshari, Qurtubi). And Salim reports in a trustworthy report that, “If a man stood up for Ibn `Umar (to offer him his seat), he would refuse to sit in his place.” (Au.). Someone who leaves his place in the mosque for a short errand has the right of place when he returns (Qurtubi). In fact, continues Ibn Kathir, one should not even expect that people stand up for him when he enters. A hadith of Tirmidhi, (of Hasan status), and Abu Da’ud reports the Prophet, “Whoever wishes that the people pay him respect by standing up, may make his place in the Fire.” In fact, the Prophet himself used to sit down wherever he found place, even if it was at the end of an assembly. It is another thing that wherever he sat, it became the central position. Normally he had Abu Bakr on his right, `Umar on his left and `Uthman and `Ali in front of him. They sat in front because they used to write the revelation. He also placed those who were better at understanding near him. A newcomer may sit down wherever he finds empty space. A related report is (in the Sahihayn: Sami): Abu Waqid al-Laythi said that once while the Prophet was in an assembly in the mosque, three men dropped in. Two of them came in towards the Prophet while the third left. One of them found a slot in the gathering and occupied it. The other sat behind. When the Prophet was through he said, “Shall I not tell you about three people? One of them sought Allah’s refuge, so Allah gave him refuge. Another felt shy of Allah, so Allah also shied off him. The third turned away, so Allah also turned away from him.” In fact, concludes Ibn Kathir, a believer should not come in between two believers (in an assembly, or during a walk: Au.). The Prophet said, “It is not lawful for a man to come in between two, save by their permission.” The report is in Tirmidhi of Hasan Sahih status (Au.).

17. Shabbir has an eye on a sickness of the soul. He writes: “True faith and right knowledge bestow Islamic manners and teach ways of behavior. The more men of faith progress in faith, the humbler they become and think of themselves as of no worth. By this, Allah raises their ranks. We know that, ‘Allah raises him who lowers himself for His sake.’ It is the fashion of the ignorant that they fight over such vain things as, ‘Why I was made to leave my place? Why I was seated in that place?’ And so on. Alas, today, the so-called respected religious authorities declare war on each other over such petty issues.” (The knowledgeable have preference over others). There are numerous ahadith in virtue of knowledge. For example, “A knowledgeable man’s superiority over a worshipper is that of the full moon over rest of the stars” (Zamakhshari, Qurtubi). Accordingly, write Qurtubi and Ibn Kathir, (we see this happening early in Islamic history), as the following has been preserved by Ahmad, Muslim and others: When Nafi` b. `Abd al-Harith – who was appointed Amir over Makkah by `Umar – met him in `Usfan, `Umar asked him about whom had he appointed as his deputy in his absence. He said, “Ibn Abza.” `Umar asked, “And who is this Ibn Abza?” Nafi` replied, “One of our freed slaves.” `Umar asked, “You appointed a freed slave as a deputy?” Nafi` answered, “He knows the Book well as well as the laws of inheritance.” `Umar remarked, “As for your Prophet, he said, ‘Allah raises up, on account of this Book, a people and brings down another thereby.’”

18. To summarize what Ibn Jarir, Qurtubi, Ibn Kathir and others present over several pages: At one point in time there seems to have been pretty good amount of counseling with the Prophet, secret or open, pretended or real, with the hypocrites taking off a good share, and so Allah revealed this verse to bring order. Yusuf Ali explains, “In the Kingdom of Allah all instruction or consultation is open and free. But human nature is weak. And people want special instruction or private consultation with the Prophet from one of several motives: (1) they may have, or think they have, a special case, which they are not willing to disclose to their brethren in general; (2) they may have some sense of delicacy or dignity, which can only be satisfied by a private interview; (3) they may even be selfish enough to want to monopolise the Prophet’s time. These motives are, in an ascending order, worth discouraging; and yet, considering the weakness of human nature, they cannot be reprobated to the extent of shutting out their victims from chances of improvement. It is, therefore, recommended that they spend something in charity for the good of their poorer brethren before they indulge in such weaknesses.” Some reports suggest that `Ali was the only person who could manage to expend in charity and consult the Prophet, for soon it was withdrawn, with of course, the restraint remaining. But Qurtubi thinks that the reports about `Ali are weak (Au.).

19. Purer, because charity purifies (Zamakhshari).

20. Meaning, “are you afraid that you should be offering a charity that may result in financial losses?” (Razi)