Tafsir of Al-Hashr 59:11

(Have you not seen those who hypocritically) This is a narrative concerning the false statements and corrupt circumstances that transpired between the disbelievers and the hypocrites, expressing amazement at them, followed by an account of the praiseworthy states of the believers across their various ranks. The address is directed to the Messenger of Allah (may Allah bless him and grant him peace), or to anyone capable of being addressed.

As reported by Ibn Ishaq, Ibn al-Mundhir, and Abu Nu'aym from Ibn Abbas, the verse was revealed concerning a group of the Banu 'Awf, among them 'Abdullah ibn Ubayy ibn Salul, Wadi'ah ibn Malik, Suwayd, and Da'ish. They sent to the Banu al-Nadir what is contained in the sentences narrated by His saying, the Exalted: (saying...).

Al-Suddi said: Some people from the Banu Qurayza and the [Banu al-]Nadir had accepted Islam, but there were hypocrites among them, and they sent to the Banu al-Nadir what Allah the Exalted has recounted. The former opinion is the more reliable one.

His saying, Glorified be He: (saying) is an inception intended to explain the object of the amazement. The present tense form indicates the continuity of their statement or serves to bring its image to mind.

The 'lam' in His saying, the Almighty: (to their brothers who disbelieved among the People of the Scripture) is for delivery [of the message]. The intent behind their "brotherhood" is brotherhood in religion and the creed of disbelief, or friendship. The plural of akh (brother) is often ikhwan when referring to what was mentioned [religious or ideological brotherhood], whereas ikhwah is used when referring to brotherhood by lineage, though this is occasionally disputed.

The 'lam' in His saying, the Exalted: (If you are expelled...) is a prefix for an oath, and His saying, the Exalted: (we will surely leave with you) is the response to the oath. That is: By Allah, if you are expelled from your homes by force, we will surely leave our homes with you without fail, and we will depart in your company wherever you go, (and we will not obey anyone against you) regarding your affairs, whoever might try to prevent us from leaving with you. This is intended to refute the notion that they promised them departure only on the condition that they would never be prevented from it, even if time were to pass. It has been said: "We will not obey [anyone] in fighting you or abandoning you."

It is stated in al-Irshad that this is weak, because the estimation of "fighting" is something anticipated afterward. Moreover, their promise to them on that assumption is not merely about their obedience to those who might call them to fight them, but rather about aiding them against them, as evidenced by His saying, the Exalted: (if you are fought, we will surely aid you)—that is, we will certainly support you against your enemy. Given that their [the Muslims'] calling them to abandon the Jews is something that could not possibly have emanated from the Prophet (may Allah bless him and grant him peace) or the believers, the claim of "not obeying them in that" is unnecessary. If such a situation were to occur, it would be at the time of their preparing to support them and manifesting their disbelief. There is no doubt that what the Prophet (may Allah bless him and grant him peace) would do at that point is to fight them, not call them to cease supporting them.

As for leaving with them, it does not reach that same rank of manifesting disbelief, for it is possible they might claim their departure with them was due to the worldly friendship between them, not for the sake of conforming to their religion. This has been debated.

The response to the conditional "if" (in) is omitted, and (we will surely aid you) is the response to an oath omitted before the conditional "if," as is said regarding what follows, according to the well-known rule when an oath precedes a conditional clause.

(But Allah testifies that they are liars) in their promises, which they reinforced with oaths. And His saying, the Exalted: