Tafsir of Al-Mu'minoon 23:64

"Until when We seize their affluent ones with the punishment." The "even" (hatta) here, according to what is in al-Kashshaf, is that with which speech commences after it, and it is, despite that, an ultimate end (ghayah) for what precedes it, as if it were said: They continue to perform their deeds until [the point] when We seize, etc. Ibn Atiyyah said: It is a commencement and nothing else, and the first and second "when" (idha) prevent it from being an ultimate end for "they perform." In this there is a consideration. The first "when" is conditional, its condition being "We seize," to which it is annexed, and its response (jaza') is His saying: "behold, they are crying out." It is governed by it, and the "when" therein is one of suddenness (fujaiyyah) taking the place of the "fa."

Al-Hufi said: "Until" is for an ultimate end and is a conjunction, and "when" is a noun of time annexed to what follows it, carrying the meaning of a condition. The second "when" is in the position of a response to the first. The meaning of the speech is that the verb governs the first "when," and the governor of the second is "We seize." This is muddled speech, and it is unlikely to have been issued by such an eminent scholar.

"The affluent ones" (al-mutrafun) are those who are expanded in blessings. The intent by "the punishment" is what afflicted them on the day of Badr, in the form of killing and captivity, as has been narrated from Ibn Abbas, Mujahid, Ibn Jubayr, and Qatadah. Indeed, many of their leaders and chiefs were killed and captured on that day.

"Crying out" (al-ju'ar) is like the lowing of cattle. It is said: "The bull bellows (ja'ara) when it cries out," and "A man cries out (ja'ara) to Allah the Exalted" when he pleads in supplication, as in al-Sihah. In al-Asas: "The one who cries out to Allah the Exalted is one who wails and raises his voice." The intent is screaming, either out of terror or seeking aid.

The plural pronoun refers back to what the previous pronouns referred to in "their affluent ones," "to them," "their hearts," and others; they are the disbelievers of the people of Mecca, but with the intent of those who remained after the seizing of the affluent ones through killing. Ibn Jurayj said: The ones being punished are the slain of Badr, and those who cry out are the people of Mecca, for they wailed and sought aid. In Insan al-'Uyun: The Quraysh wailed over their slain at Badr for a month. Their women cut their hair, and they would bring the man’s horse or camel, cover it with curtains, wail around it, and take it out to the alleys until it was suggested to them to stop doing so for fear of being gloated over.

Al-Rabi' ibn Anas said: The intent by "crying out" is anguish, as it is the cause of screaming; but this is far-fetched due to the hidden nature of the metaphorical connection. From al-Dahhak, it is reported that the intent of the punishment is the punishment of hunger, for the Prophet (peace and blessings of Allah be upon him) prayed against them, saying: "O Allah, strengthen Your grip on Mudar, O Allah, make it years like the years of Joseph." His supplication was answered, and a drought afflicted them in which they ate carrion, hides, burnt bones, and al-'ilha'iz (a mixture of blood and fur). The reports contain evidence that this occurred before the Hijrah, and others that it was before it. Al-Bayhaqi harmonized this by suggesting it may have happened twice; that will be discussed shortly, if Allah wills.

The affluent ones are singled out for mention because if the affluent person hungers, those other than him hunger even more so. It is also said: The intent by the punishment is the punishment of the Hereafter. The affluent are singled out by what was mentioned due to the extreme manifestation of their reversed state and the downfall of their affairs, and because that is more grievous for them. Moreover, because they—despite being self-defended and protected by others—encountered what they encountered of this horrific state, then those other than them, such as the guards and servants, are more entitled and prior to encountering it.

Shaykh al-Islam said: This view is the truth, because it is the punishment of the Hereafter at which they are surprised by the crying out, and they are answered with rejection and hopelessness of victory. As for the punishment of the day of Badr, they had no crying out therein, as indicated by His saying: "And We seized them with the punishment, yet they did not humble themselves to their Lord, nor did they supplicate." For the intent of this punishment is what occurred to them on the day of Badr in terms of killing and captivity, inevitably. As for the punishment of hunger, although the Quraysh did supplicate to the Messenger of Allah (peace and blessings of Allah be upon him) regarding it, he did not respond to them with hopelessness; it is reported that he (peace and blessings of Allah be upon him) prayed for its removal, and it was removed from them. This is the end of his words. You will soon know, if Allah wills, what is in them. Yes, interpreting the punishment as that is more consistent with making what is within the scope of "until" an ultimate end for what precedes it.