Al-Anfal: (27) "O you who believe..."

"(O you who believe, do not betray Allah and the Messenger)" — The root of al-khawn (betrayal) is deficiency, just as the root of al-wafa' (fulfillment) is completeness. Its usage in opposition to al-amanah (trust/integrity) is because it necessarily entails it; for the traitor diminishes something from the one who is betrayed in that which he betrayed him in. Al-Raghib considered betrayal to be something that occurs in secret. What is intended here is the failure to act upon what Allah—Exalted is He—and His Messenger—peace and blessings be upon him—have commanded. Ibn Jarir narrated from Ibn Abbas—may Allah be pleased with them both—that betrayal of Allah—Subhanahu—is by abandoning His obligatory duties, and betrayal of the Messenger—may Allah's peace and blessings be upon him—is by abandoning his Sunnah and committing disobedience to him.

It is said: The intention is a prohibition against betrayal by concealing the opposite of what one displays, or by misappropriating the spoils of war. Abu al-Shaykh narrated from Yazid ibn Abi Habib—may Allah be pleased with him—that it refers to negligence regarding weapons during military expeditions. Al-Zuhri and al-Kalbi mentioned that the Messenger of Allah—peace and blessings be upon him—besieged the Jews of Qurayza for twenty-one nights, and according to a narration by al-Bayhaqi, twenty-five. They asked the Messenger of Allah—peace and blessings be upon him—for peace, just as their brethren, the Banu Nadir, had made peace, on the condition that they depart toward their brethren in Adhri'at in the land of Sham. The Messenger of Allah—peace and blessings be upon him—refused to grant them that, insisting they submit to the judgment of Sa'd ibn Mu'adh. They refused and said, "Send us Abu Lubabah Rifa'a ibn 'Abd al-Mundhir," who was a sincere advisor to them because his wealth, children, and family were with them. The Messenger of Allah—peace and blessings be upon him—sent him. When he came to them, they asked, "O Abu Lubabah, what do you think? Should we submit to the judgment of Sa'd ibn Mu'adh?" He gestured with his hand toward his throat, meaning that it would be slaughter, so do not do it. Abu Lubabah said: "By Allah, my feet did not move from their place until I realized that I had betrayed Allah—Exalted is He—and His Messenger—peace and blessings be upon him." He then left, heading toward the desert, and did not return to the Messenger of Allah—peace and blessings be upon him. He bound himself to one of the pillars of the mosque and said, "By Allah, I will not taste food or drink until I die or Allah—Exalted is He—accepts my repentance." When the news reached the Messenger of Allah—peace and blessings be upon him, he said, "Had he come to me, I would have sought forgiveness for him. But since he has done what he has done, I will not release him until Allah—Exalted is He—accepts his repentance." He remained for seven days, tasting neither food nor drink, until he collapsed unconscious. Then Allah—Exalted is He—accepted his repentance. It was said to him, "O Abu Lubabah, your repentance has been accepted." He said, "By Allah, I will not untie myself until it is the Messenger of Allah—peace and blessings be upon him—who unties me." The Prophet—peace and blessings be upon him—came to him and untied him with his own hand. Then Abu Lubabah said, "Part of the completion of my repentance is that I abandon the home of my people where I committed the sin, and that I divest myself of my wealth." The Prophet—peace and blessings be upon him—said, "It suffices you that you give a third of it in charity." Then this verse was revealed concerning him.

Al-Suddi said: They used to hear things from the Messenger of Allah—peace and blessings be upon him—and spread them until they reached the polytheists, so they were forbidden from that. Abu al-Shaykh and others narrated from Jabir ibn 'Abdullah that Abu Sufyan left Mecca, and Gabriel—peace be upon him—came to the Prophet—peace and blessings be upon him—and said, "Abu Sufyan is in such-and-such a place." The Messenger of Allah—peace and blessings be upon him—said, "Abu Sufyan is in such-and-such a place, so set out toward him, and keep it secret." A man from the hypocrites wrote to Abu Sufyan, "Muhammad—peace and blessings be upon him—intends to attack you, so take your precautions." Then [the verse] was revealed.

"(...and [do not] betray your trusts)" — This is a conjunction to the verb that was originally jussive [in the first clause]. The intention is a prohibition against betraying Allah and His Messenger, and betraying one another. According to some, the speech implies an omitted genitive, meaning: "those who hold your trusts." It is also permissible to consider the trust itself as being betrayed. Abu al-Baqa' allowed that the verb be in the accusative case due to the concealment of an after the waw (conjunction) in response to a prohibition, as in the saying: "Do not forbid a moral conduct and commit the like of it; it is a great shame upon you if you do." The meaning would then be: "Do not combine the two betrayals." The first interpretation is more appropriate, because it contains a prohibition against each one individually, whereas the latter is a prohibition against combining them, which does not necessarily entail a prohibition against each one individually.

From Ibn Abbas—may Allah be pleased with them both—is the interpretation of "trusts" as the deeds which Allah—Exalted is He—has entrusted His servants with. Mujahid recited amanatikum (singular), and this is also a narration from Abu 'Amr; there is no contradiction between it and the other recitation.

"(...while you know)" — meaning the consequences of that and its evil, or that you are betraying, or that you are knowledgeable, distinguishing the good from the evil. Thus, the verb is either transitive, with an implied object necessitated by the context, or it is treated as intransitive. It is said: This is not intended as a restrictive qualification in all circumstances.