And when He commanded - glorified and exalted is He - to mobilize for jihad; with resolve and caution; He first informed that among the people are those who deceive; and those who dissuade; explicitly mentioning the latter; and hinting at the former; and He warned against both of them; and others; until He concluded with the command regarding the schemers; and that the Qur'an is upright with no crookedness in it; He also mentioned the dissuaders and the deceivers; in a manner clearer than the first; clarifying what was upon them; and He said: ﴿And when there comes to them﴾; meaning: these destabilizers; ﴿a matter of security﴾; without any certainty; ﴿or fear﴾; likewise; ﴿they spread﴾; meaning: they caused the news to spread; regarding what they can do of corruptions; ﴿because of it﴾; meaning: because of it; without any knowledge from them of its truth or falsehood; and its reality or its falsehood; and what is understood from what is different; and great harm befalls the people of Islam; at the very least, the core of the truths; He said in the dictionary: 'He spread it'; and 'because of it': He made it known; and called it out among the people; and this is as they said regarding the matter of security; when the people of polytheism were defeated at 'Uhud'; they abandoned the position which the Messenger of Allah blessings and peace be upon him had placed them in; and they opposed his command; and the command of their leader; and this was the cause of the counterattack of the polytheists; and the defeat of the believers; and regarding the matter of fear; when the devil cried out: Indeed, Muhammad has been killed; so they believed him; and some of them spread it to others; and they fled; and they sought refuge with the disbelievers from Abu Sufyan; and Abu Amir; and likewise what they spread when going out to 'Badr'; the appointed time; that Abu Sufyan had gathered for them an uncountable multitude; and that if they encountered him, none of them would remain; and other than that from the rumors; until the city became boiling with evil like the boiling of a cauldron; until they all hesitated - or at least most of them - until the Prophet ﷺ said: 'By Allah, I will certainly go out even if no one goes out with me'; so they responded at that time; and this saying granted them courage; and bestowed upon them tranquility; so they returned with a blessing from Allah; and a favor that did not touch them any harm; as Allah - glorified and exalted is He - and His Messenger ﷺ had promised them if they were patient and feared Him; so their assumption was false; and Allah and His Messenger were truthful; and in this is guidance to the inference of the fact that the Qur'an is from Him - glorified and exalted is He - by what contradicts the news they spread; and it differs; and that what was from other than Him (exalted) is different - even if the one who resembles it strives in it - even if his intellect is great and his nobility is high; except if his intellect relies on what has been reported from the one who knows the consequences; who is aware of the realities through the tongues of the messengers - upon them be peace and blessings; and greetings and honor -; and that analogy is a proof; and that the imitation of the incapable to the knowledgeable is obligatory; and that inference is obligatory upon the scholars; and the Prophet ﷺ is the head of the scholars; and to this points His saying (exalted): ﴿And if they had referred it﴾; meaning: that matter which has no text in it; before they spoke of it; ﴿to the Messenger﴾; meaning: himself - if he were present -; and his reports - if he were absent -; ﴿and to those in authority among them﴾; meaning: those qualified to command and prohibit; from the leaders by action; or by the strength of the scholars; and others; ﴿they would have known it﴾; meaning: that matter; in its reality; and whether it is something to be spread; or not; ﴿those who derive it﴾; meaning: they extract it with their understanding; and their experience; just as the diggers extract water; and the benefits of the land; ﴿from them﴾; meaning: from the Messenger; and those in authority.

And when the decree was: "If it were not for the favor of Allah upon you; and His mercy with the Messenger; and the inheritors of His knowledge; this egg of the religion would have been violated by their rumors; and the affairs of the Muslims would have diminished"; he added to it his saying: ﴿And if it were not for the favor of Allah upon you﴾; meaning: O you who are characterized by Islam; by the sending down of the Book; and the rectification of minds; ﴿and His mercy﴾; by sending the Messenger; ﴿you would have followed the devil﴾; meaning: the expelled and burning one; ﴿except for a few﴾; meaning: from you; for they do not follow him as a protection from Allah - glorified and exalted is He -; by what He has granted them of sound intellect; without the intermediary of a Messenger; and this verse is among the places that are difficult to understand; without stopping at the intended meaning of the favor; except for one whom Allah - glorified and exalted is He - has given knowledge of the contexts; and a penetrating understanding of the intended meanings of the contexts; and insight into the conditions and statuses; (p-344) that brings closer to the unveiling; and that is because it is established that there must be a contradiction of the ruling of the exception to the ruling of the exception from it; and here it is those upon whom the favor and mercy are found; so they were guided; and the contradiction of the exception for them would be in one of three matters; each of which is invalid; either by them being deprived of the favor so they follow him; and it would necessitate that the misguided be less than the guided; which is contrary to what is observed; or by them being deprived of it so they do not follow him; thus they would be guided without favor; or by the favor being present upon them so they follow him; thus they would be misguided along with the favor and mercy; which were the reason for the prevention of misguidance from the addressed; so they would be at times preventing; and at times not preventing; thus they would not benefit; even though it would also necessitate that the misguided be less than the guided; so if the words are taken to mean that the intended meaning of the favor is the sending; the meaning would be clear; and the decree would be: "If it were not for the sending of the Messenger, you would have followed the devil except for a few of you; for they do not follow him without the guidance of the Messenger; but by the guidance from Allah - glorified and exalted is He -; and favor; without an intermediary; like Quss ibn Saida; and Zayd ibn Amr ibn Nufail; and Waraka ibn Nawfal"; and the evidence for this estimation is that the context is to return all matters to the Messenger - blessings and peace be upon him -; and to prevent independence in anything without him.