Tafsir of Al-Ahzab 33:60

"If the hypocrites do not desist"—from what they are upon regarding hypocrisy and its dictates that cause harm—"and those in whose hearts is a disease"—a group who possessed weak faith and a lack of steadfastness, from what they are upon regarding instability and the evil consequences that follow it—"and the alarmists in the city"—from among the Jews residing near it—"from what they are upon regarding the spreading of bad news about the Muslim expeditions and other fabricated rumors that result in harm. The root of al-irjaf (alarmism) is movement, derived from rajfa, which is an earthquake (tremor). False news is described as such either because it is itself unstable and unfounded, or because it causes the hearts of the believers to tremble and become agitated by it. The distinction between the conjoined groups, based on what we have mentioned, is essential; this is what the apparent usage of the conjunction implies.

Ibn al-Mundhir and others recorded from Malik ibn Dinar that he asked Ikrimah about "those in whose hearts is a disease," and he replied: "They are the people of lewdness." Atta also interpreted them in the same manner. In another narration from him, he said: "They are believers who felt an urge within themselves to commit adultery; thus, the disease is the love of adultery." If the "alarmists" are interpreted in light of this, the distinction between the conjoined groups remains essential as well.

Ibn Sa’d recorded from Muhammad ibn Ka’b that "those in whose hearts is a disease" are the hypocrites, which is the well-known description of them.

He also recorded from Ubayd ibn Hunayn that "those in whose hearts is a disease" and "the alarmists" are all the hypocrites. Thus, the conjunction occurs despite an identity in essence, due to a distinction in attributes, similar to the phrasing: "He is the king, the noble, and the son of the brave."

It is as if it were said: If those who combine these ugly qualities do not desist from being characterized by them—which leads to harm—"We will surely incite you against them"—meaning, We will command you to fight them, expel them, or do that which forces them to leave, and We will urge you toward that. It is said, "He incited him to such and such," if he summoned him to engage in it by urging him. Al-Raghib said: "He became addicted to such and such, meaning he was eager for it and clung to it." The origin of this is al-ghira (glue), which is that with which one adheres. "I have incited so-and-so to such and such" means I have made him eager for it. From Ibn Abbas—may Allah be pleased with them both—it means: "We will surely give you power over them."

"Then they will not remain your neighbors"—this is conjoined to the response of the oath. "Then" (thumma) indicates a disparity in status, signifying that expulsion and departing from the neighborhood of the Messenger—may Allah bless him and grant him peace—is the greatest and most severe thing that can befall them.

"Therein"—meaning in Medina—"except for a little"—meaning for a short time or a brief period of proximity, until their state of desisting or not desisting becomes clear, or until they gather their families and possessions.

In the verse, there is—as mentioned in al-Intisaf—an indication that whoever is required to vacate a dwelling owned by another through a legal path should be granted a respite for a period of time, until he can move himself, his belongings, and his family, until another dwelling is made available for him, according to the exercise of discretion. The accusative case of "a little" (qaleelan) is, as we indicated, either adverbial (of time) or verbal (an infinitive acting as an adverb). It has also been permitted that it be in the accusative as a state, meaning "except for a few, in a state of humiliation," but the state of this interpretation is not hidden from one of discernment."