ﱢ ﱣ ﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫ ﱬ ﱭ ﱮ ﱯ ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ
They will swear by Allah to you when you return to them that you would leave them alone. So leave them alone; indeed they are evil; and their refuge is Hell as recompense for what they had been earning.
Tafsir
Verse range: 9:95
(They will swear by Allah to you) is a confirmation of their false excuses and a means of promoting them. The sin (prefix) is for emphasis on what has passed. The object of the oath is what is understood from the context, which is the lies with which they excused themselves. The sentence is an apposition to "they offer excuses" (in the preceding verse), or an elucidation of it.
(When you return) from your journey (to them). Al-inqilab (turning back) is the act of returning and departing, with the added meaning of arrival and taking possession. The benefit of restricting their swearing—as some researchers have stated—to this specific time is to signal that it is not for the sake of lifting what the Prophet (peace be upon him) addressed them with in the words of the Exalted: "Do not offer excuses," etc. Rather, it is a new command: (That you may turn away from them), meaning do not reproach them and overlook what they have committed—an overlooking of satisfaction, as is explicitly indicated by the words of the Exalted: (That you may be pleased with them).
So, "turn away from them," but not an overlooking of satisfaction as they had requested; rather, an overlooking of avoidance and detestation, as is indicated by the justification in His words: (For they are unclean). This is explicit in that the intended meaning of "turning away" is either avoidance of them because of what is understood from their spiritual filth, or abandoning the attempt to reform them by ceasing the interaction intended to bring about purification through urging repentance; for these are arjas (filthy ones) who do not accept purification. It has been said that "that you may turn away" carries an implied meaning of "lest you turn away," assuming that the turning away here is also one of detestation. It is not hidden that this is an affectation for which there is no need.
His words: (And their refuge is Hell) are either part of the justification—for the fact that they are people of the Fire is a motive for avoiding them and a cause for abandoning the attempt to reform them through blame and reproach—or it is an independent justification, meaning: the Fire is sufficient for them as a reproach, similar to the proverb, "The sword is sufficient as a reproacher, and a slap is sufficient as a sermon." So, do not trouble yourselves with that.
(As a recompense) is in the accusative case as an absolute object (maf‘ul mutlaq) emphasizing an implied verb derived from its own root, which acts as a state (hal); meaning, "they are recompensed with a recompense." Or, it acts as a state for the substance of what preceded it, as it conveys the meaning of requital, as if it were said: "They are requited with a recompense."
(For what they used to earn) means for what they earn—by way of continuity—of various kinds of sins in the world, or for their continuous earning of that. It is also permitted that it be a causal object (maf‘ul lahu) or a state (hal) from the predicate, according to those who hold that view.
