And when He described the mention as that which cannot be correct nor imagined to be followed by deficiency, their saying became invalid: "Do not listen to this Qur'an and make noise in it" [Fussilat: 26] and similar to it from what has passed. And safety from it has been established. He followed it with consolation regarding what may befall him from grief, so that patience may occur regarding all their words. He said: "What is said to you" meaning his saying is brought into existence, whether it was in the past, present, or future from anything of the disbelievers or others, which may cause a constricted chest or confusion of thought from their saying: "Our hearts are in coverings from what you call us to" [Fussilat: 5] to the end of it. And other than that from what they previously said to him, being obstinate with it. "Except what" meaning anything "has been said" meaning his saying has occurred in that manner "to the messengers" and if it was not said to each one of them, then it was said to the group. And it was pointed out that this is not for a time that is exhaustive, but sometimes and sometimes by including the preposition in his saying: "before you." And when what was intended by this speech regarding consolation occurred, the place of expectation for them was that what had befallen the nations before them from the punishment of extermination would befall them. And he, blessings and peace be upon him, was very compassionate towards them and loved for their rectification. Glorified is He, He settled his fear by informing that His mercy preceded His anger. So he said, frightening and delaying for the sake of the denial of the deniers: "Indeed" and he indicated to the additional elevation by mentioning the attribute of goodness and singling out the pronoun. He said: "Your Lord" meaning the one who is good to you by sending you and revealing His Book to you. And whoever is honored with such a thing should not be saddened by anything that befalls. "The one who has great forgiveness" meaning very great in itself, its time, and its place for whom He wills of them, so He does not cut off anyone with misery.

And when He encouraged them by describing Himself with forgiveness, He frightened them by describing Himself with vengeance. And He emphasized by repeating "the one who" and the waw (and) saying: "And the one who has punishment." And the conclusion with what is narrated with the meem, along with the precedence of the meem name in the one before it, indicates to the Ash'ari who said that the endings are not considered in the glorious Book, and rather the relied upon are the meanings and nothing else. And the meaning here is regarding causing pain to those who would harm His allies with idle talk during the recitation that indicates the utmost obstinacy. Therefore, He preceded with "wise" and did not say "severe," and He said: "painful" meaning likewise. So He does not cut off anyone's salvation except for whom He, glorified and exalted is He, has informed of his misery or salvation. And He has previously acted for each of the two matters, saving some people and forgiving them like the people of Yunus, blessings and peace be upon him, and punishing others. And He will do in your people from each of the two matters what is more appropriate for mercy by sending you, as indicated by His beginning with forgiveness. The verse is similar to: "And indeed your Lord is the one who has great forgiveness for the people for their wrongdoing" [Ar-Ra'd: 6] and perhaps He did not explicitly state it here to magnify the Qur'an which the speech is because of.