And when He clarified what is for the two groups, and included what is for the second group, the statement of their actions that indicate the truth of their faith, He repeated the mention of the first group to clarify what indicates the continuation of their disbelief and to confirm the statement of their punishment. He said: "Indeed, those who have disbelieved," meaning they have committed this vile act. And since the present tense may not indicate a specific time from the past or the future, but the intended meaning is merely to indicate the continuation, as in their saying: "So-and-so gives and withholds," He said, adding to it from the past: "And they prevent," meaning they persist in preventing "from the path of Allah," meaning the Most Great King, by dividing the paths of Makkah. And the saying of some of them to those who pass by them: "A sorcerer has come among us," and another says, "A poet," and another, "A soothsayer," so do not listen to him, for he intends to turn you away from your religion; some of those who embraced Islam said: "They continued to bother me until I put cotton in my ears for fear of hearing something from their words." And they would harm those who embraced Islam - and other than that from their actions. And perhaps He expressed it in the present tense as a mercy from Him to them, so that it would be like a condition in disbelief, indicating that whoever abandons the prevention, disbelief is removed from him even if it takes a long time from him. And "they prevent from the 'sacred mosque'" that its rites may be established from the circumambulation in it, and the prayer, and the pilgrimage, and the 'umrah from those who are worthy of that from our allies. Then He described them with what clarifies their severe injustice in preventing from it, saying: "Which We have made," by what We have of greatness, "for the people," meaning all of them; then He clarified His making it for them by saying: "Equal are the resident in it" meaning the one who resides, "and the visitor," meaning the one who visits it from the desert; Al-Razi said in Al-Lawa'ih: "Equal" is raised by being the subject, and "the resident" is its predicate, and it is suitable for its indefiniteness for being the subject, as it is like the genus in conveying the generality which is the best of the covenant.

And when He mentioned the disbelievers and the evidence of their disbelief by what He sought to attract them, and increased in attracting by omitting the news about them, and the end of the verse indicated that He will make them taste the painful punishment, He added to it what repels from their description, saying: "And whoever intends in it," meaning something from the actions of the disbelievers from the mentioned prevention and other than it, meaning if there occurs from him an intention for something from that, "with deviation," meaning accompanied by that intention and mixed with injustice from the command of what is good and inclination and deviation. And since that occurs in the absolute meaning of this, He clarified the intended meaning by saying: "with injustice," meaning in a place that is not appropriate for it. And as for the prevention of the disbelievers from it, it is indeed rightful, for they are impure and their proximity should not be to the sacred places. And likewise, the prevention of the menstruating woman, the one in a state of janabah, and the traitor. "We will make him taste" and since the condition is a type of deviation, not complete deviation, He expressed it by saying: "from a painful punishment." And this news indicates that whoever intends something from what the disbelievers have done, the news about the disbelievers who act in what this punishment has been arranged upon their intention is what I have decreed.