So these people strove to conceal the thief’s theft and accuse someone else of it, as Allah Most High says:

“They conceal themselves from people, but do not conceal themselves from Allah, who is with them when they plot by night words that He does not approve.”

They thus betrayed their companion and the Messenger, and actively engaged in betrayal.

Likewise, those who had intercourse at night strove to keep their conduct from becoming known while they were doing it, even if they disclosed it later when repenting. At the time of the act, however, they needed greater concealment and secrecy than a lone betrayer would need. Alternatively, His words:

“You betray yourselves”

may mean that you betray one another, as in His words:

“So kill one another,”

and:

“Yet here you are, killing one another,”

and:

“Why, when you heard it, did the believing men and women not think well of one another?”

For the thief and others betrayed their fellow believers. Similarly, if the man had intercourse with his wife while she did not know that it was forbidden, he betrayed her. The first interpretation, however, is more plausible.

Fasting rests on trustworthiness: a fasting person can break his fast without anyone knowing. If he breaks it secretly, he has betrayed his trust. Breaking the fast through concealed intercourse is betrayal, just as secretly taking wealth and telling the Messenger and the wronged person that the guilty party is innocent and the innocent party guilty is betrayal. All of this is betrayal, and it is the soul that has betrayed, for it loves sensual pleasure, wealth, and leadership. The relationship between khāna and ikhtāna, both meaning “to betray,” is like that between kasaba and iktasaba, both meaning “to earn.” Thus He described the person as committing betrayal.