88. In the words of Yusuf Ali, "Imam Razi understands the expression to mean an exclamation, as one might say in English, "God bless you!"

89. Ibn `Awn is reported by Ibn Abi Hatim as having said, "Have you heard of a better manner of reproach? The Prophet’s forgiveness was announced before he was reproached" (Ibn Kathir).

Mufti Shafi` adds: It would have been unbearable for the Prophet (saws), seeing his great love for Allah, to be merely asked, "Why did you exempt them?" even if he was to be forgiven later. Therefore, the order was reversed. He was first forgiven and then addressed with a mild reproach. Further, it was not a sin that the Prophet (saws) had committed. Rather, out of several choices he preferred one that did not prove to be Allah's first choice.

90. When the occasion for the expedition of Tabuk came, the hypocrites began showing up seeking the Prophet's permission to stay back, citing various pretexts. The Prophet (saws) let everyone stay back who wished to stay back. This verse told him that he should not have because, these were the kind of people who would have stayed back anyway, whether you had allowed them or not. If you had not allowed them, they would have stayed back all the same and exposed themselves (Based on Ibn Jarir).

91. Following the hint concealed here, it is said that a man should not wait, or seek a brother's leave, to do him good. Similarly, a host should not ask his guest if he wishes to eat or drink something. To inquire (if it is apparent that they are in need) is another way of communicating the idea that you do not wish to do it out of your heart. We have the example of Ibrahim (asws) who slipped out in secret (11: 69 and 51: 26) to roast a calf for his guests without asking them if they needed some food (Alusi).

Rashid Rida goes one step further to say that if (you happen to be a guest and) your host asks you if you'd like to eat or drink something, then you better say no since he never intended to host you.

92. It is said that in total they were 39 men (Zamakhshari).

93. The meaning of “dispirited them,” is from Razi.

`Abdullah ibn Abi Sallul, Jadd b. Qays, Rifa`ah b. al Tabut, and Aws b. Qayzi all of them important men were some of those who did not go and whom Allah did not approve that they should go (Ibn Jarir).

Thanwi relates it to those weak in faith: "The verse demonstrates the error of those who delay in taking up good works for one reason or another. The truth is, they never make up their minds resolutely. Had they done that, they would not have gone forward and backward thinking over the issue but never taking any action, rather, would have taken some firm steps towards accomplishing it."

94. That happened several times. For instance, at the time of Uhud, `Abdullah b. Ubayy broke off with 300 of his followers, in an effort to dishearten the Muslims (Ibn Jarir).

95. It is reported by several narrators that when the Prophet (saws) intended to travel to Tabuk, he announced his destination, and the purpose: to take on the Romans, as against the normal habit of not letting them know his intentions. That increased the dislike of some people who did not think they could fight the Romans. However, the Prophet (saws) began to make preparations and appealed for material help to meet with the cost. Then, as he set out, he pitched his camp at Thaniyyatu al Wada`. But `Abdullah ibn Ubayy pitched his camp a little lower down the valley. When the Prophet (saws) started off after a few days, `Abdullah ibn Ubayy remained behind and marched back to Madinah.

96. Ibn `Abbas has said that when the Prophet ordered the Companions to prepare themselves for Tabuk, Jadd b. Qays came up and told him, "You know that the Roman women are pretty. I do not think I can restrain myself if I am to encounter them. So, do not put me into trial, but rather let me stay back. I'll help you with funds." The Prophet allowed him to stay back and this verse was revealed. He was the chief of the Banu Salamah tribe. Displeased, the Prophet asked the Banu Salamah people as to who their leader was. They said, "Jadd b. Qays, except that he is a miser and a coward." The Prophet said, "What disease could be worse than miserliness. Rather, your chief is Bara' b. Ma`rur" (Ibn Jarir). Ibn Kathir however identifies him as "Bishr b. Bara' b. Ma`rur.

It might be remembered that when the Prophet the Companions were pledging their hands to fight to the end during the Hudaybiyyah affair, Jadd b. Qays was hiding behind a camel (Au.)

97. The placing of trust in Allah does not preclude putting up efforts, rather, it is dependence on them for the outcome which is disapproved (Alusi). "Trust" (tawakkul) is certainly not the other name of despair (Shafi`).

98. The words in parenthesis are explanation offered by Ibn `Abbas, Mujahid and others as in Ibn Jarir.

99. What is meant by non acceptance is “that acceptance which entails rewards in the Hereafter.” Otherwise, the charitable works of an unbeliever are (accepted and) rewarded in this world itself. The Prophet said:

إِنَّ اللَّهَ لاَ يَظْلِمُ مُؤْمِنًا حَسَنَةً يُعْطَى بِهَا فِى الدُّنْيَا وَيُجْزَى بِهَا فِى الآخِرَةِ وَأَمَّا الْكَافِرُ فَيُطْعَمُ بِحَسَنَاتِ مَا عَمِلَ بِهَا لِلَّهِ فِى الدُّنْيَا حَتَّى إِذَا أَفْضَى إِلَى الآخِرَةِ لَمْ تَكُنْ لَهُ حَسَنَةٌ يُجْزَى بِهَا

"Allah does not do injustice to a believer who is led to a good deed in this world and rewarded in the Hereafter. In contrast, the unbeliever is rewarded for his good deeds in this world itself, until when he rises on the Day of Judgment, he will have no deed left to be rewarded for" (Qurtubi).

Yusuf Ali explains why the alms of a hypocrite are not acceptable:

"They Hypocrites, who secretly plotted against Islam, might sometimes (and they did) make a show of making some contribution to the Cause in order to keep their pretense. Their contributions were not acceptable, whether they seemed to give willingly or unwillingly, because rebellion and disobedience were in their hearts. Three reasons are specifically given for their rejection, in the next verse: (1) they did not believe; (2) their prayers were not earnest, but for mere show; and (3) in reality their hearts were not behind the contributions which they offered. Nothing is acceptable to Allah which does not proceed from a pure and sincere heart."

100. (Though general to all hypocrites: Razi), Ibn `Abbas has said that the verse was revealed in reference to Jadd b. Qays who wished to stay away from Jihad on a pretext offering monetary help instead. He was told that whether he expended willingly or unwillingly, in either case his expending will do him no any good (Ibn Jarir).

101. The implication of the word "kusala" is that they are sluggish and half hearted about the Prayers, doing them when in congregation and abandoning them in private (Razi). Zamakhshari adds: "Kusala" is the plural of "kaslan", a sluggard, lazy person. Probably taking cue from the usage here, it is reported that a believer should never say he was "kaslan" about one of the good acts he did not do.

102. "Such is the condition of the hypocrites of all times: fear and appeasement, a heart twisted and a conscience disturbed, appearances devoid of the spirit, and putting up shows against what the inner self conceals" (Sayyid).

The verse tells us by implication that acts of worship have to be out of heart to please the Lord. Not done in that spirit, they could be profitless; in fact, even harmful (Razi).

The above does not absolve, rather only warns. The obligations of Islam, of whatever nature they be, must be performed, whatever the condition of the heart, and then forgiveness should be sought for deficiencies (Au.).

103. Mawdudi comments: "Almost all the hypocrites of Madinah were rich and elderly people. According to the description of the hypocrites in Ibn Kathir's "Al Bidayah wa al Nihayah," (vol.3, pp. 237 41), only one of them was young and absolutely none of them was poor."

Sayyid writes: "Sometimes, wealth and children are a blessing from Allah that are sent down upon one of His slaves. That proves to be so when he is also granted the inducement to gratitude, repair the damage done to the earth, turn to Allah much thereof. If he does that, he is peaceful of heart, cool of inner self, and clear of conscience. Every time that he spends, he counts it as a treasure that he deposited for himself in the Hereafter. On the other hand, if he suffers a loss in wealth or children, he counts it too as a means of reward. His soul is peaceful and his hope on Allah moves him on. However, sometimes wealth and children are a curse from Allah. That happens when man does nothing but corruption. His worries over his wealth and children turn his life into Hell. His greed eats him up and saps his strength. Whenever he spends, it goes waste and brings back only pain and regret. He is at pain with his children when they are sick and when they are healthy. How many people have not been targets of torment because of their children?"

104. Majid comments in his succinct style: "Imagine not (O reader: Au.), that the hypocrites with their portion of wealth and offspring are the favourites of God; they are but ensnared therewith."

Yusuf Ali brings out the same point more elaborately: "If they appeared to be prosperous, with their purses and their quivers full (metaphorically), they were not to be envied. In reality their wealth and their sons might themselves be a snare: Cf. viii, 28. On this particular occasion this was proved to the hilt. The wealth of the Pagans filled them with pride, darkened their understanding, and led to their destruction. Their sons and followers adopted the Faith which their fathers had fought against, much to the chagrin of the fathers, whose spiritual death was even worse than their discomfiture in this world."

105. The translation herewith follows the textual arrangement.

The understanding of Ibn `Abbas as in Tabari, is that there has been what is known as "taqdim" of the phrase "in the life of this world." The verse should therefore be understood in the following way: ‘Let not their wealth and their children dazzle you in the life of this world. Allah only desires to punish them therewith in the Hereafter.'

Hasan al Busri and Ibn Zayd however believed that the literal meaning is likelier. Allah wishes to punish the hypocrites in this world itself. Ibn Jarir is himself inclined to this second opinion, as are Razi and Ibn Kathir.

106. The textual word "yafraqun" has in its root in "farq" meaning fear. It is said, "rajulun faruqun" meaning, "a frightened man" (Razi).

What it means is that the hypocrites are afraid that their true identity will be exposed.

"The hypocrites on the one hand concealed their infidelity lest the Muslims should treat them like the open infidels, and on the other never hesitated to declare their contempt and hatred of Islam when they thought they could do so with impunity" (Majid).

107. The textual word "muddakhalan" is understood by Ibn `Abbas and Qatadah as a hole, an opening, or a tunnel into the earth (Ibn Jarir).

108. The textual word jamaha implies, in the words of Yusuf Ali, "to be ungovernable, to run like a runaway horse, to rush madly and obstinately."

109. Abu Sa`id has said that once the Prophet was distributing (some gold and silver) when Ibn Dhi al Khuwaysarah happened to drop in. He remarked, "Be just O Messenger of Allah." The Prophet replied, "Woe unto you man. If I did not administer justice, who will?" `Umar said, "Allow me O Allah's Messenger to chop his head off." The Prophet replied, "Leave him alone. He shall have companions who will be of such order that in comparison to their Prayers and fasts you will consider your own as worthless. But they would have left Islam just as an arrow through a hunted animal. The man looks at the feather but finds no sign (of the arrow having hit the game). Then he looks at the head but finds nothing. Then he looks at its shaft but finds nothing. That is because the arrow left the body before the blood or waste could come into contact with it. Their sign is that one of their men will have his hands swollen as a woman's breast, or like a piece of flesh that shakes. They will appear among the people after a while." This verse came down in reference to that incident (Ibn Jarir).

Slightly differently worded, the above report is in the Sahihayn also (Ibn Kathir).

Another incident happened at the time of distribution of the Hunayn booty. When the Prophet was finished with its distribution, someone remarked, "This is a division by which Allah's Pleasure was not sought." Ibn Mas`ud transmitted the words to the Prophet. He remarked, "Musa was said more painful things, but he bore with patience" (Alusi).

110. That is, had they said that, it would have been better for them (Au.).

The verse shows by implication that to hanker after the world, seeking after more than what is necessary for a man, leads to hypocrisy. It is better to have trust in Allah and fasten good hope on Him rather than hanker for more and more (Razi).