'Abdullāh Ibn 'Abbās / Muḥammad al-Fīrūzabādī
تفسير : (these it was who disbelieved) in muhammad (pbuh) and the qur'an, i.e. the people of mecca (and debarred you from the inviolable place of worship) and prevented you from the inviolable place of worship on the year of al-hudaybiyyah, (and debarred the offering from reaching its goal) and prevented your sacrifices from reaching the place where they were to be sacrificed. (and if it had not been for believing men) al-walid and salamah the sons of hisham, 'ayyash ibn rabi'ah and abu jandal ibn suhayl ibn 'amr (and believing women) in mecca, (whom ye know not lest ye should tread them under foot) lest you should kill (and thus incur) because of killing (guilt for them) blood money and the sin of killing them; (unknowingly) without knowing that they were believers. if it were not for that, allah would have set you on them to kill them; (that allah might bring into his mercy) that allah may honour with his religion (whom he will) whoever deserves it. (if (the believers and the disbelievers) had been clearly separated) if the believers had moved out from among the disbelievers (we verily had punished those of them who disbelieved) the disbelievers of mecca (with painful punishment) with your swords.
Jalāl al-Dīn al-Maḥallī
تفسير : they are the ones who disbelieved and barred you from the sacred mosque, that is, [barred you] from reaching it, and [prevented] the offering (wa’l-hadya is a supplement to the [suffixed pronoun] –kum, ‘you’ [of saddūkum, ‘they barred you’]), which was detained (ma‘kūfan is a circumstantial qualifier), from reaching its destination, that is, [from] the place at which it is customarily sacrificed, namely, the sanctuary [itself] (an yablugha mahillahu, is an inclusive substitution). and were it not for [some of] the believing men and believing women, being present at mecca alongside the disbelievers, whom you did not know, to be believers — lest you should trample them, that is to say, [lest] you should slay them together with the disbelievers, had you been given permission to embark on the conquest (an tata’ūhum is an inclusive substitution for –hum, ‘them’ [of lam ta‘lamūhum, ‘whom you did not know’]), and thus incur sin on account of them without, your, knowing, it … (the third person pronouns in both groups [of people] predominantly imply males; the response to lawlā, ‘were it not’, has been omitted [through ellipsis], being [something along the lines of] la-udhina lakum fī’l-fathi, ‘you would have been permitted to embark on the conquest’), but permission for this was not given at the time, so that god may admit into his mercy whom he will, such as those believers mentioned. had they been clearly separated, [had] they [the believers] been distinguishable from the disbelievers, we would have surely chastised the disbelievers among them, of the people of mecca [immediately] thereat, by permitting you to go ahead with the conquest thereof, with a painful chastisement.
Sahl al-Tustari
تفسير : …and were it not for [some of] the believing men and believing women whom you did not know — lest you should trample them… he said:the real believer (al-muʾmin ʿalā’l-ḥaqīqa) is the one who is not heedless of his lower self and his heart, but scrutinises his states (aḥwāl), and keeps a close watch over his moments (awqāt). he observes his increase (ziyāda) [in a good state, distinguishing it] from his decline (nuqṣān), and shows gratitude on seeing an increase, but when there is a decline, devotes himself [to remedying it] and makes supplication.it is through these [real believers] that god repels calamity (balāʾ) from the inhabitants of earth. the [true] believer is never lax (mutahāwin) with the slightest shortcoming, for laxity with a little will inevitably lead to [laxity in] a lot.he further said:the servant will not get the taste of faith until he abandons six vices [lit. character traits, khiṣāl]: he should abandon what is forbidden (ḥarām), illegal possessions (suḥut), what is dubious (shubha), ignorance (jahl), intoxicant[s] (muskir) and ostentation (riyāʾ); [on the other hand] he should adhere to [six virtues]: knowledge (ʿilm), putting his actions right (taṣḥīḥ al-ʿamal), integrity of heart (naṣḥ bi’l-qalb), veracity of the tongue (ṣidq bi’l-lisān), correct conduct (ṣalāḥ) in associating with people and sincerity (ikhlāṣ) in the way he deals with his lord.he also said:the book of god is founded upon five [virtues]: veracity (ṣidq), seeking the best [through god’s guidance] (istikhāra), consultation (istishāra), patience (ṣabr) and gratitude (shukr).his words:
