وَلَوْ أَرَادُوا الْخُرُوجَ لَأَعَدُّوا لَهُ عُدَّةً وَلَكِنْ كَرِهَ اللَّهُ انْبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُوا مَعَ الْقَاعِدِينَ ﴿۴۶﴾ لَوْ خَرَجُوا فِيكُمْ مَا زَادُوكُمْ إِلَّا خَبَالًا وَلَأَوْضَعُوا خِلَالَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ وَفِيكُمْ سَمَّاعُونَ لَهُمْ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ ﴿۴۷﴾ لَقَدِ ابْتَغَوُا الْفِتْنَةَ مِنْ قَبْلُ وَقَلَّبُوا لَكَ الْأُمُورَ حَتَّى جَاءَ الْحَقُّ وَظَهَرَ أَمْرُ اللَّهِ وَهُمْ كَارِهُونَ ﴿۴۸﴾

﴾46﴿ Wa law araadul khurooja la-'addoo lahoo 'uddatanw wa laakin karihal laahum bi'aasahum fasabbatahum wa qeelaq 'udoo ma'al qaa'ideen
﴾47﴿ Law kharajoo feekum maa zaadookum illaa Khabaalanw wa la awda'oo khilaalakum yabghoona kumul fitnata wa feekum sammaa'oona lahum; wallaahu 'aleemum biz zaalimeen
﴾48﴿ Law kharajoo feekum maa zaadookum illaa Khabaalanw wa la awda'oo khilaalakum yabghoona kumul fitnata wa feekum sammaa'oona lahum; wallaahu 'aleemum biz zaalimeen

﴾46﴿ And if they had intended to go out for jihad, they would have prepared the means for it, but Allah, the Exalted, disliked their departure (For Jihad) So he restrained them (from going out for Jihad) and it was said, Sit with those who sit
﴾47﴿ If they had gone forth in your army, they would not have increased you except in loss, and they would have certainly been running wild among you (in gossip) They seek discord among you, and among you are their spies. And Allah is most knowing of the wrongdoers
﴾48﴿ Surely they had intended sedition before this and had devised many plots against you Until the truth came and the religion of Allah Almighty became clear, while they considered it evil

[46] In this verse as well, there is a warning directed at the hypocrites—that they do not even have the intention to engage in jihad, nor do they make any preparation for it. This is because the word law (لو) indicates negation, and the lack of readiness contradicts the command found in verse 60 of Surah Al-Anfal.
In this verse, two evil traits of the hypocrites are mentioned. After the word walākin (وَلَكِنْ), three statements follow, showing that human disobedience is also subject to the will of Allah the Exalted.
(inbi‘āthahum) – Their going forth to jihad was not with sincere intention, but due to laziness, which is why this word is used instead of kharūj (خروج, going out), indicating a lack of genuine motivation.
(qīla) – This statement may be a decree from Allah, or a statement made by the Prophet or the Companions about the hypocrites.
The term (qā‘idīn) refers to the blind, the lame, women, and children—those excused from fighting.
[47] In this verse, there is reassurance for the believers regarding the hypocrites staying behind from jihad, and a warning to the hypocrites by mentioning five of their evil traits. The phrase karihallāhu inbi‘āthahum ("Allah disliked their going forth") means that their participation would have led to many harms.
(illā khabālan) – If something like shay’an (something) is understood before it, then the exception is connected (muttasil). But if khayran (good) is understood, then the exception is disconnected (munqati‘). The first interpretation is preferred.
(al-fitnah) – This refers to causing division, preventing others from jihad, and turning people away from the religion.
(wa fīkum) – This refers to those hypocrites who accompanied the expedition to Tabuk as spies.
[48] In this verse as well, there is a warning directed at the hypocrites through the mention of three of their evil traits. It serves as further proof of the harmful effects mentioned in the previous verse.
(laqad ibtaghaw al-fitnah) – This refers to their past attempts to stir up discord and reveals their hypocrisy during earlier battles such as the Battle of Uhud and the Battle of the Confederates (Ahzab).
(wa qallabū laka al-umūr) – One interpretation is that they constantly devised plans and schemes to assassinate the Prophet (May Allah bless him and give him peace) from time to time.