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إِذْ جَعَلَ ٱلَّذِينَ كَفَرُواْ فِي قُلُوبِهِمُ ٱلْحَمِيَّةَ حَمِيَّةَ ٱلْجَاهِلِيَّةِ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُ عَلَىٰ رَسُولِهِ وَعَلَى ٱلْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ ٱلتَّقْوَىٰ وَكَانُوۤاْ أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ ٱللَّهُ بِكُلِّ شَيْءٍ عَلِيماً
-Al-Fath ( الفتح )

Tafsir al-Jalalayn

When those who disbelieve (alladhīna kafarū is the subject [of the following verb ja‘ala]) nourished (idh ja‘ala is semantically connected to ‘adhdhabnā) in their hearts zealotry (al-hamiyya, [means] ‘disdain of something’), the zealotry of pagandom (hamiyyata’l-jāhiliyyati substitutes for al-hamiyyata, ‘zealotry’), namely, their barring of the Prophet and his Companions from [visiting] the Sacred Mosque, [but] then God sent down His spirit of Peace upon His Messenger and the believers, and so they [the disbelievers] made a truce with them on the condition that they [the believers] would [be allowed to] return the following year, and [such] zealotry would not overcome them [the believers] as it did the disbelievers [then] until they would come to fight them [later], and He made them, the believers, abide by the word of God-fearing (kalimata’l-taqwā): ‘there is no god except God, [and] Muhammad is His Messenger’ (it [kalima, ‘word’] is annexed to al-taqwā because it is the cause of it), for they were worthier of it, of the word, than the disbelievers, and deserving of it (wa-ahlahā is an explanatory supplement). And God is ever Knower of all things, that is to say, He is ever possessed of such an attribute, and among the things He knows is that they are worthy of it.

Tafsir al-Jalalayn, trans. Feras Hamza
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