And when the decree was: So those who returned to Him willingly in this world after this clarification and manifestation, and left off the argument, their proof is established and for them is pleasure and eternal bliss. He turned to His saying, beginning with the relative pronoun to connect it with what conveys renewal and continuity: ﴿And those who argue﴾, meaning they bring forth doubts against the true religion from the suspicions they call proofs. And perhaps the merging indicates that the people of this type are hypocrites who cast their doubts in secrecy, so the hearts of their like absorb them and they become weaknesses, thus their matter weakens. This is supported by the restriction of the refutations to what is with the Lord ﴿In Allah﴾, meaning in the religion of the Greatest King, to bring the people back after they have entered into the light of guidance to the darkness of misguidance.

And when establishing the proof and manifesting the miracle is an obligatory matter for all who have reached it (p-278), the response to the matter has reached a limit of clarification, the argument falls away. He said, indicating that what was in the strength of existence is correct to be called existent, and warning with the preposition against the blame of this argument, even if its time is short: ﴿After what﴾. And when the intended goal is absolute response, not from a specific responder, he said: ﴿He was responded to﴾, meaning the Messenger ﷺ responded to him. And all the people are responding with strength to what is made clear to them, even if they do not respond in action, for the matter has become manifest to the utmost clarity, and only stubbornness remains. So this sentence is what is intended and the fruit of His saying ﴿There is no proof between us and you﴾ [Ash-Shura: 15].

And when the one whose outward appearance contradicts his inward self is weak in argument, the weaving becomes loose. He expressed this with a second singular subject for the argument, indicating its weakness: ﴿Their argument﴾ meaning that which they claimed to be an argument. He informed about this second subject so that it and its news would be news about the first, saying: ﴿Is invalid﴾ meaning it is slipping away; it is going and not stable because it opposes what is as clear as the sun, rather it is clearer. The phrase is a reference to the quality of goodness, and the indication points to the intensity of the clarity of what is in their argument from invalidity, for the term 'at' refers to the evident and familiar matters. The quality of upbringing is for kindness and gentleness, and the addition to their pronoun necessitates more kindness and compassion. So it is an indication that it is scattered dust when scrutinized, especially if it is in the form of might, overpowering, and anger. The meaning is that its invalidity is very apparent, even if they were treated with kindness and were given additional compassion and goodness. So where is this from what if it were said, 'with an All-Knowing, All-Powerful'? For He understands that its invalidity is not grasped except by one of profound knowledge and complete ability. Yet, despite that, it becomes strange, and thus there is a kind of praise for their argument in general: ﴿With their Lord﴾ meaning the One who is good to them by bestowing the intellect that has made them in the best form. So whatever they stripped Him of desires, He guided them to the fact that all that they were in is false. And there is an indication that the least of what He punishes them with is cutting off His goodness from them, and that the invalidity of what they called an argument becomes apparent to every rational person, leading them to disgrace in this world and punishment in the Hereafter. The cutting off of His goodness is, upon reflection, the greatest punishment. ﴿And upon them﴾ is an increase upon the cutting off of goodness. ﴿Is anger﴾ meaning a punishment that fits their blameworthy state and their blameworthy description, and among it is expulsion. They are expelled from His door, distanced from His presence, and humiliated by His veil. And when the expression with 'upon' conveyed their blame with the elevation of calamities upon them, the expression with 'for' was not ambiguous, but rather it was clear in its mockery and reproach. So he said: ﴿And for them﴾ meaning despite that ﴿is a severe punishment﴾ that you cannot reach the reality of its description. The verse is indicating the victory over the people of apostasy and striking them with all severity due to their bad status with Him, as the situation revealed during the urging of Abu Bakr to fight them, may Allah be pleased with him and accept him.