Tafsir of Al-Hujurat 49:17

"They consider it a favor to you" (يمنون عليك): It is said: "He bestowed a favor upon him" (manna ‘alayhi) regarding a hand [of help] he extended to him, similar to saying: "He conferred a blessing upon him" (an‘ama ‘alayhi) or "He favored him" (afdala ‘alayhi).

The nature of al-minnah (the favor): It is a blessing for which the bestower does not seek a return from the recipient. Its etymology is derived from al-mann (cutting), because he extends it to him solely to fulfill his need, without intending to seek a reward. Then, it is said: "He counted his deed as a favor upon him," meaning he considered it a debt of gratitude and a blessing.

The context of this verse: It possesses subtlety and elegance. God has termed what occurred from the Bedouins as "submission" (islam), while denying that it was "faith" (iman), as they had claimed. When they considered their actions a favor to the Messenger of God (peace be upon him), God—Exalted is He—said to His Messenger (peace be upon him): "These people are counting as a favor to you something that is not worthy of being counted as such—namely, their conversion, which is more accurately termed 'submission' (islam)."

"Say: Do not consider your submission a favor to me": That is, your conversion, which I designate as "submission" and not "faith."

"Nay, but God confers a favor upon you": In that He supported you with His guidance, leading you to faith—according to what you claim and assert, if your claim is true and your assertion is honest. However, you claim and assert that which God knows to be the opposite.

Linguistic nuance: There is a subtlety in attributing "submission" to them while mentioning "faith" without attribution, which is not hidden from the contemplative mind.

The conditional clause: The response to the condition is omitted because the preceding text indicates it. The implied meaning is: "If you are truthful in your claim of faith, then to God belongs the favor upon you."

Variants:

• It is recited as in hadakum (if He guided you) with a kasra on the hamza.
• In the reading of Ibn Mas‘ud (may God be pleased with him): idh hadakum (when He guided you).
• It is recited as ta‘lamun (you know) and ya‘lamun (they know).

"God knows the unseen of the heavens and the earth": This clarifies that they are not truthful in their claims. It means that He—Mighty and Majestic is He—knows everything hidden in the world and sees every deed you perform, whether in secret or in public. Nothing of it is hidden from Him; how then could what is in your consciences be hidden from Him, or your truthfulness and falsehood remain unexposed? His state regarding every known thing is singular and does not vary.

From the Messenger of God (peace be upon him): "Whoever recites Surah al-Hujurat shall be given a reward equal to the number of those who obeyed God and those who disobeyed Him."