The intended meaning of "those who betray themselves" (يختانون أنفسهم) refers to Tuma'a and those of his people who aided him, whom he knew to be a thief. Betrayal (Ikhtiyān) is like treachery (Khiyāna). We have previously discussed this when addressing the verse: {Allah knows that you were betraying yourselves} (Al-Baqarah: 187).

Allah Almighty said this to Tuma'a and those who defended him because whoever commits a sin has deprived himself of reward and brought upon himself punishment; thus, this is a betrayal against himself. For this very reason, it is said of one who wrongs another that he has wronged himself.

Know that there is a severe warning in this verse. This is because when the Prophet (peace and blessings be upon him) slightly inclined his nature toward Tuma'a, and Allah knew that Tuma'a was a transgressor, Allah chastised His Messenger for that measure of assisting a sinner. How, then, is the state of one who knows a wrongdoer is unjust and yet aids him in that injustice, rather encourages him and strongly incites him toward it?

Then Allah Almighty said: {Indeed, Allah does not love anyone who is a persistent betrayer and a great sinner} (إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا). The commentators said that Tuma'a betrayed [the trust] regarding the coat of mail (the armor) and sinned by attributing that theft to the Jew. Therefore, Allah Almighty said: {Indeed, Allah does not love anyone who is a persistent betrayer and a great sinner}.

If it is asked: Why did He say {a persistent betrayer and a great sinner} (خَوَّانًا أَثِيمًا) when what he did was a single act of betrayal and a single sin?

We reply: Allah Almighty knew that in the nature of that man lay much betrayal and much sin. Therefore, He used the wording indicating exaggeration due to the inclination he possessed toward such acts. This is supported by what has been narrated: after this incident, he fled to Mecca, apostatized, and broke down a man's wall for theft, whereupon the wall fell upon him and he died. For one whose end is like this, there is no doubt about his persistent treachery.

Furthermore, he requested the Prophet (peace and blessings be upon him) to reject the theft and attribute it to the Jew. This attempt would invalidate the Prophethood of the Messenger, and whoever attempts to invalidate the message of the Messenger and seeks to expose him as a liar has committed disbelief (kufr). For this reason, Allah described him with exaggeration in betrayal and sin.

It is also said: If you discover one bad deed in a man, know that he has sisters [of that deed]. It is narrated from 'Umar (may Allah be pleased with him) that he ordered the hand of a thief to be cut off. A female slave came weeping and said, "This is the first theft he has committed; pardon him." 'Umar replied, "You lie! Allah does not hold His servant accountable for the very first instance [of sin, implying he must have prior sins]. Know that when Allah specified this severe warning for one who was great in betrayal and sin, it indicates that one who is lesser in betrayal and sin is excluded from this [severe condemnation]."

Then Allah Almighty said:

**{They conceal [their deeds] from people, but they cannot conceal [them] from Allah, and He is with them when they spend the night planning that which He does not approve of. And Allah is ever, of what they do, encompassing.}** (7)