And when the meaning is known from this context, its estimation is: So the men [the messengers] called to Allah and exerted themselves in warning their people for their salvation from misery. And they warned them from Allah with various punishments if they did not follow them. The matter prolonged for them, and victory was delayed while they were denying them in those promises and reproaching them and mocking them. This continued from their state and their condition. He indicated to that by saying: ﴿Until when the messengers despaired﴾, meaning they despaired of victory with a great despair, as if they had found it or sought it or drawn it from themselves. ﴿And they thought that they had been denied﴾, meaning they acted with the action of great despair, which they thought that He had broken His promise of coming to warning and glad tidings and the response - for those who mocked them and said: What is holding back what you promised us? - that the matter is with Allah. If He wills, He fulfills it, and if He wills, He delays it. There is nothing upon us from His matter. And it is permissible that it is meant that they were those who were impatient for victory and were weary of what they were experiencing from the harm of the enemies and the delay of the supporters. ﴿Until the messenger says and those who believed with him﴾ [Al-Baqarah: 214] - as the one in despair says: ﴿When will the victory of Allah come?﴾ [Al-Baqarah: 214] while they know that Allah, the Exalted, has the power to do what He wills. He expressed their state with that which is here. Al-Zamakhshari in Al-Kashaf and Al-Razi in Al-Lawa'ih transmitted its meaning from Ibn Abbas, may Allah be pleased with both of them. This is based on the reading of the lightening. As for the reading of the intensification, the estimation is: And they thought that they had been denied by their followers until Aisha, may Allah be pleased with her, indeed denied the reading of the lightening. Al-Bukhari narrated in the Tafsir and others from Urwah ibn Al-Zubair that he asked her about the reading: Is it with intensification or lightening? She said: It is with intensification. He said: I said: Then they were certain that their people had denied them, so it is not by mere thought. She said: Indeed, by my life, they were certain of that! So I said to her: And they thought that they had been denied, meaning with lightening - she said: Far removed is Allah! The messengers did not think that about their Lord. I said: Then what is this verse? She said: They are the followers of the messengers who believed in their Lord and affirmed them. The trial prolonged for them, and victory was delayed from them, until when the messengers despaired from those who denied them from their people and thought that their followers had denied them, the victory of Allah came to them at that time.

'Our victory came to them' means He intended to forsake their enemies. 'So We save whom We will' from them and from their enemies. 'And Our punishment is not to be repelled' means Our torment, due to its greatness. 'From the people' means even if they are at the height of strength. 'The criminals' whom We have decreed to remain in severance, as We have said. 'Beware of the Day when it will come to them, it will not be averted from them' [Hud: 8]. And We have confirmed with those We mentioned their downfall from the nations. All of this is a notification that His tradition has been established that He prolongs the trial and extends the duration of the testing and consideration, urging the followers to patience and deterring the deniers from continuing in mockery. (p-256) The root of 'kadhaba' revolves around what has no reality to it, and most of its forms are clear in that. It is used for non-humans; they said: 'The lightning lied, and the dream, and hope, and desire, and suspicion.' And 'the eye lied': its perception failed it. 'The opinion lied': the matter became clear contrary to what it was. 'His soul lied to him': it ended in falsehood. 'The liar' refers to the self for that reason. And 'the she-camel lied' and 'it lied' - if the male camel struck it, it raises its tail then returns to being hindered, because it failed its expectation of being pregnant. Likewise, if it was thought to have milk and it does not. It is said to someone who is called while he is still and thinks he is asleep: 'He has lied,' meaning that shouting is counted as nonexistence. 'The makdhubah' [from women: the weak one, because when the weakness of women and her weakness combine, she is counted as nonexistence. 'The makdhubah' on the heart: the righteous woman - as if her dignity in righteousness among women has made her counted as nonexistence.] And 'the wild animal lied' - if it ran then stopped to look behind it, as if it did not believe what frightened it. And from it: 'He lied about such and such' - if he refrained from it after wanting it, or because he lied about what he thought at the time of the burden of killing the peers. And 'the pilgrimage lied' means it is possible for you, and 'the hunting lied' [like it, and it leads to urging because the meaning is that the pilgrimage, due to its great difficulty and long hardship, causes the soul to flee from it, so it is almost not found. Likewise, hunting, due to its great fleeing and quick escape and the difficulty of its stability, it is almost impossible to catch it, so its hunting is like lying, having no reality to it.] Thus, at that time, the aspect of 'kadhaba' meaning temptation became clear, and it became evident that his saying 'Three journeys have lied to you: pilgrimage, Umrah, and jihad' means that due to their great difficulty, they hardly allow anyone who desires them to attain them. Although - due to the strength of the call to them due to the abundance of what is seen in them from the encouragement of reward - it is as if one is victorious in them. And what Ibn al-Athir said in 'al-Nihayah' about al-Akhfash supports this: 'The pilgrimage is raised and its meaning is established,' because he intends to command him with pilgrimage as it is said: 'The hunting is possible,' meaning: 'Throw it.' And Abu Ali al-Farisi said (p-258) in the evidence in the words of Antarah: 'The ancient one lied, and the cold water of the jug, if you were to ask me for a drink, go.'

And if you wish, you may say: When the word has become widely used in enticing towards something and urging to seek and find it, it is as if he said to it: 'You have the ancient one,' meaning 'you must adhere to it,' and he does not intend to negate it, but rather to indicate it in contrast to others. Thus, the ancient one would be in meaning the object of the action if its wording is in the nominative case, like 'Peace be upon you' and similar phrases intended for supplication and spoken in the nominative. Muhammad ibn al-Sirri, may Allah have mercy on him, narrated from some of the people of language regarding 'The ancient one lied' that Mudar is to be in the accusative case with it and that Yemen is to be in the nominative case with it. The explanation of that has already been mentioned - it has ended. And closer to that, very much, and easier to grasp and take is that a person remains protected and safeguarded as long as he is committed to truthfulness. If he lies, he has made himself vulnerable, and his matter has become trivial. So, the meaning of 'Three journeys have lied to you' is that they have made themselves vulnerable. The pilgrimage every year is with the removal of the barrier of the disbelievers from it, and the lesser pilgrimage every year is with the removal of the corruptors through killing and other means in the months of sanctity, and jihad every year as well due to its permissibility in the sacred months and others. And the derivation of something like: 'The appearances have lied to you,' and others on this is evident in the appearances and there is no pause in it. And because the liar hastens to excuses and tries to escape, the expression [with this] is from the aspect of enticing, meaning he seized the opportunity and hastened to the difficulty of this possibility.