And when this was due to what he confirmed by mentioning the covenant in the manifestation of greatness and attributing the crime to the soul of the perpetrator, it is fitting to be distanced from him. He indicated this by saying: ﴿Then you are those﴾ the insignificant ones, who are decreed upon and unknown, who have no name by which they are called, or those who are present now; then he resumed the explanation of this statement by saying: ﴿You kill yourselves﴾ without regard to this firm covenant,

﴿And you expel a group of you﴾ meaning: people who are brothers to you, so they are deserving of kindness from you, not expulsion ﴿from their homes﴾.

And when it was very unlikely after the first exclusion that they would fall into that by way of aggression, he resumed the explanation of that by saying: ﴿You cooperate﴾ meaning: you assist one another, from cooperation, which is the effort of supporting, as if it is the leaning of one back to another, as said by al-Harali.

﴿Against them in sin﴾ meaning: accompanying them in sin, which is the worst form of transgression in saying, action, or state. It is said of a liar: he is 'athum' for his transgression in speaking against others, and sin is: wine for what occurs because of it from enmity and contagion, as said by al-Harali.

﴿And aggression﴾ meaning: and the filling in exceeding the limits,

﴿And if they come to you﴾ meaning: those whom you cooperated with or assisted against,

﴿As captives﴾ the plural of 'asra', the plural of 'asir', and its origin is the one bound by captivity, which is the cutting off from movement,

﴿You ransom them﴾ meaning: you free them with money, from ransom which is the release by compensation, and ﴿You ransom them﴾ is from 'mufada', which is the equality in the two compensations, as said by al-Harali.

Then he emphasized the prohibition of expulsion by the addition of the pronoun, and the nominal sentence in his saying: ﴿And it is prohibited﴾ from prohibition, which is the repetition of the sacredness by breaking, and it is the prevention from something due to its lowliness, and the sacredness by the addition is the prevention from something due to its loftiness, as said by al-Harali.

﴿Upon you﴾ And when it was thought that the pronoun was for the ransom itself, he said: ﴿Their expulsion﴾. Then he denied their differentiation between the rulings by saying: ﴿Do you believe in part of the Book﴾ meaning: the Torah, which obliges the ransom,

﴿And disbelieve in part﴾ which is prohibited for killing and expulsion. Then he caused from that his saying: ﴿So what is the reward of one who does that﴾ the great and disgraceful matter,

﴿Among you except disgrace﴾ opposed to what you intended by your action of honor, and disgrace is the display of the vile things which one is shy to display as punishment, as said by al-Harali.

﴿In the worldly life﴾ hastening the punishment for him in the abode which he made the destination of his intent. And indeed, He, glorified is He, has done that with various forms of humiliation and killing and what is less than that,

﴿And on the Day of Resurrection﴾ it is a form that implies the emphasis and predominance, and it is the establishment of a tremendous matter, and resurrection is the standing with heavy burdens,

﴿They will be returned﴾ meaning: by resurrection, and returning is the return to what was the beginning of the doctrine, as said by al-Harali.

﴿To the severest punishment﴾ because it is the greatest disgrace.

And when the confrontation with the threat was more indicative of anger, He turned to them in the recitation of the congregation. So He inclined towards what its estimation is, that Allah is All-Knowing of what you intend in that. He will reward you with what you deserve. His saying: ﴿And Allah﴾ means: the One who encompasses knowledge and power, ﴿is not unaware of what﴾ means: of something by which, ﴿you do﴾ of that and of others. And the recitation of Nafi' and Ibn Kathir is with 'the unseen' in the previous style.