'Abdullāh Ibn 'Abbās / Muḥammad al-Fīrūzabādī
تفسير : allah then mentioned his blessings upon them, saying: (then, after grief, he sent down security for you) from the enemy. (as slumber did it overcome a party of you) such that those among you who had sincerity and certitude slept, (while (the other) party, who were anxious on their own account) who were overcome with anxiousness about themselves. this refers to mu'attib ibn qushayr, the hypocrite, and his fellows who were not overcome by sleep, (thought wrongly of allah) that he would not come to the help of his messenger and his companions, (the thought of ignorance) as they did think of him in the time of ignorance [before the advent of islam]. (they said: have we any part in the cause) any part in triumph and domination? (say) o muhammad: (the cause) triumph and domination (belongeth wholly to allah) they are in the hand of allah. (they hide within themselves (a thought) which they reveal not unto you) for fear that they would be killed, (saying: had we had any part in the cause we should not have been slain here. say) to the hypocrites, o muhammad: (even though ye had been in your houses) in medina, (those appointed to be slain would have gone forth to the places where they were to lie) where they were to be killed at uhud. ((all this has been) in order that allah might try) test (what is in your breasts) what is in the breast of the hypocrites (and prove) bring to the fore (what is in your hearts) of hypocrisy. (allah is aware of what is hidden in the breasts (of men)) he knows what is in people's hearts of good and evil, i.e. the hearts of hypocrites; it is also said that it refers to the hearts of the archers.
Jalāl al-Dīn al-Maḥallī
تفسير : then he sent down upon you, after grief, security — a slumber (nu‘āsan, ‘slumber’ substitutes for amanatan, ‘security’) overcoming (yaghshā or taghshā) a party of you, namely, the believers. they would become dizzy under their shields and their swords would fall from their hands; and a party whose own souls distressed them, that is, they caused them grief, so that their only wish was their deliverance, regardless of the prophet and his companions, and they were unable to fall asleep: these were the hypocrites; thinking wrongly of god, thoughts of, those thoughts during the, age of ignorance, the moment they thought that the prophet had been killed or that he would not be given victory, saying, ‘have we any part whatever in the affair?’ (read [interrogative] hal as [negative] mā) that is, [we have no part in] the assistance which we were promised. say, to them: ‘the affair belongs entirely (read accusative kullahu to denote an emphasis, or nominative kulluhu as a subject [of a new sentence], the predicate of which is [what follows]) to god’, that is to say, the decree is his, he does what he wills. they conceal within their hearts what they do not disclose, what they [do not] manifest, to you, saying, (yaqūlūna, ‘saying’, is an explication of the preceding [statement]) ‘had we had any part in the affair, we would not have been slain here’, that is to say, ‘had the choice been ours, we would not have set out and thus been slain; but we were forced to set out’. say, to them: ‘even if you had been in your houses, with some among you whom god had appointed that they be slain, those, of you, for whom it had been appointed, decreed, that they be slain would have sallied forth, would have gone forth, to the places where they were to lie’, the battleground where they were to fall, and they would have been slain; and their staying put [at home] would not have saved them, for god’s decree will be, inevitably. and, he did what he did at uhud, that god might try, [that he might] test, what was in your breasts, your hearts, of sincerity or hypocrisy, and that he might prove, [that he might] distinguish, what was in your hearts; and god knows what is in the breasts, what is in the hearts. nothing can be hidden from him, and he tries people only to make [matters] manifest for them.
