21. The allusion is to the hypocrites who befriended the Jews (Tabari, Qurtubi), although in truth they were a go-in-between: neither with Muslims nor with Jews, confused between the two, trying to draw advantage of both (Au.); they passed on Muslim secrets (such as news of forthcoming campaigns) to the Jews (Kashshaf, Qurtubi).

22. That is, they are lying when they swear that Prophet Muhammad is a Messenger (Ibn Jarir).

23. While they know that they are lying.

24. They used their oaths as shields to escape from confrontation with the Muslims, as well as, after their feigned belief, from many obligations of Islam which they hardly practiced (Au.).

25. It has been reported in this context that, The Prophet was under the shade of one of his shacks with a few Muslims with him, while the shade was shrinking over them. He said, “Presently a man will come to you who will look at you with the eyes of a Devil. When he arrives, do not speak to him.” A blue-eyed man appeared. The Prophet called him and said to him, “Whatever is it over which you and so and so, and so and so, blame me?” He gave out their names. The man returned and brought them all. They all swore by Allah and sought to clear themselves of his account. So Allah revealed, “...they will swear to Him as they swear to you. They reckon they are upon something. Lo, they indeed, they are the liars” (Ibn Jarir, Zamakhshari, Qurtubi, Ibn Kathir). The report is in Ahmad, Bazzar and others which Haythami declared trustworthy (Au.).

26. With reference to Shaytan taking hold of a people, we have the following in Ahmad (as well as in Abu Da’ud, Sahih of ibn Hibban, Nasa’i, and Tuhfah about which Nawawi said that it is trustworthy: Au.), On Abu Darda’s authority, the Prophet said, “There will not be three: neither in a village nor in the deserts, among whom the congregational Prayers are not done but Shaytan takes hold of them. Therefore, upon you is the congregation, for, the wolf takes the wandering (sheep).” – Ibn Kathir.

27. According to some scholars these verses were revealed during the middle of the Madinan period. It was not but a few years thereafter, that the words, “I shall surely overcome, I and My Messengers” came true, although no such sign was visible until then. This is a proof of the revelatory nature of the Qur’an (Au.).

28. Sufyan Thawri was of the opinion that this verse was revealed censuring those who befriend the rulers (Zamakhshari, Qurtubi, Ibn Kathir). It is reported that Ibn Abi Rawwad met Mansoor (the Abbasi Caliph) while going round the Ka`bah. When he recognized him, he fled reciting this ayah (Zamakhshari, Qurtubi). At all events, this ayah does not prevent Muslims from being good to the unbelievers, helping them out when the need is, treating them well at the social level, or doing business with them. We have several examples of the Prophet and his Companions in evidence. It is to love them or have affection for them which the ayah is prohibiting (Shafi`).

29. Love of Allah, and love of His enemies, cannot reside in the same heart together (Au.). By implication the directive of the ayah can include the innovators (as-hab al-bid`ah). Sahl (Tustari) is reported to have said, “Whosoever’s belief is right and his tawhid is purified, may not seek the affection of an innovator, never acquire his company, may not sit with him on the same food table, may not share (soft) drinks with him, and never take him (in a journey) as a companion. He ought to make apparent his enmity toward him. Whoever treated an innovator with respect, will have Allah remove the love of Sunnah from his heart... Whoever does not believe these things, may try it out.” (Alusi and, from him, Thanwi). Alusi also points out that some of those who claim to be Sufis, although they have no share in it, befriend and take the company of those who are openly rebellious, and when criticized, say that after it is all over, he will read two pages of Rumi, which will wash off the filth contracted. This is a distant error, and good Muslims should avoid the company of such of them. Thus, we see that Abu `Ubaydah killed his father at Badr, Abu Bakr tried to kill his son `Abd al-Rahman that day, Mus`ab b. `Umayr killed his brother `Ubayd b. `Umayr the same day, and `Umar, Hamzah, `Ali and `Ubaydah b. al-Harith who all killed their kindred that day (Zamakhshari, Qurtubi, Ibn Kathir).

30. The word “ruh” alludes to proofs, evidences and Light of faith (Tabari, Qurtubi). Yusuf Ali comments: “Cf. ii. 87 and 253, where it is said that Allah strengthened the Prophet Jesus with the holy spirit. Here we learn that all good and righteous men are strengthened by Allah. If anything, the phrase used here is stronger, ‘a spirit from Himself’. Whenever any one offers his heart in faith and purity to Allah, Allah accepts it, engraves that Faith on the seeker’s heart, and further fortifies him with His help which we can no more define adequately than we can define in human language the nature and attributes of Allah.‏”

31. Ibn Abi Hatim has preserved the report that Abu Hazim, the Lame, wrote to Zuhri, “You should know that of honor there are two kinds. One, which Allah extends to His Friends, through His Friends. They are little known and are persons taken lightly. Their attributes are best mentioned by the tongue of the Prophet: ‘Verily Allah loves the pious, the godly, the undistinguished ones who, when absent, their absence is not felt, and if they show up, they are not invited, and are largely unknown. Their hearts are lamps of guidance. They come out of every turbulent calamity (without harm).’” In a long note, Hakim wrote that the narrators are reliable (Au.).