And when He, glorified and exalted is He, invalidated their doubts and weakened the ultimate deception of their matter in their polytheism and their claim of having a child, and other than that from what their corrupt statements attributed to them in this Surah, He established the proofs of truth, set up the evidences of sincerity, affirmed what would benefit them, and warned them of what would harm them. Until He concluded that with His saying, swearing by His majesty and the greatness of His matter, "Indeed, We have come to you with the truth" [Az-Zukhruf: 78]. Then He restricted their matter in rejecting that. If they reject it, it is divided into two categories in two states: the state of open denial and the state of cunning denial. He informed that there is no salvation for them in either of those states. He informed that His messengers, glorified and exalted is He, write all their affairs. This is alongside His independence from that due to His knowledge of what they write from that and other matters that they do not have knowledge of. Thus, this was a great pride, severely confronting what they had previously claimed regarding the child, so He confirmed its invalidation and established its removal. He concluded with astonishment at their state in their abandonment of the essence of matters and their following of its tails. Among that was their action, the action of one who thinks that Allah, glorified and exalted is He, does not hear their words which necessitate their punishment and the words of His Messenger which necessitate his support. He referred back to what had preceded of their denial against Him, that He does not hear their words. And when their intensity in denying Him and distancing themselves and their obstinacy did not increase with the passage of time except in strength, it caused in the soul of the Messenger, blessings and peace be upon him, sadness, tenderness, and compassion for them. He began to complain about their matter to his Lord, a complaint of one who is in dire need, secretly and publicly, wanting ease in their matter and minimizing their importance. Therefore, the source "he said" was chosen to express this meaning, as its wording is shared with the wording of the past built for the unknown, indicating that his complaint with that had become a necessity for him, with no choice in his saying. It was as if it became a saying from no speaker or without intent, as it became a state among the states. The pronoun reached it without any prior mention, indicating that his pronoun had filled with that compassion for them and mercy towards them. So He, glorified and exalted is He, said, referring to their secret which was determined after "Indeed" [Az-Zukhruf: 80] in His saying, "Indeed, We do not hear their secret and their whispering, indeed" [Az-Zukhruf: 80]. Or it could be that it is connected to the state of the saying, that is, "and He knows his saying," as Al-Zajjaj said. And he adjusted in this regard - which is the reading of Asim and Hamzah with the genitive - for it is apparent in its connection to that due to its being connected to the wording of "the hour" [Az-Zukhruf: 85]. And it was read unusually with the nominative. Its aspect is that the 'wa' is for the state, that is, how they turn away from following our Messenger who commands them to worship us in unity, just as we have united in creation, while the state is that his saying is such in their complaint. Do they think that we do not support him, although we have sent him? "And his saying" which has become in his constant association and non-separation, a state among the states, indicating the aspect of his saying and the breaking of his soul by what the brokenness of the source and its corresponding 'ya' indicate. And the expression with his saying, "O Lord," indicates that by what "O" implies distance, or its estimation. And the Lord indicates kindness, compassion, mercy, management, specific sovereignty, and guardianship. This is contrary to the norm in the supplication of the close ones, for it is customary in the Qur'an to omit the address particle.

And when the sending to them - and the sender is capable - necessitated their faith, he emphasized what became apparent to him of their condition by his saying, as an increase in lamentation and a sign that the delay of their matter indicates that their faith is something to be hoped for: ﴿Indeed, these﴾ he did not attribute to himself by saying: my people, and similar expressions, nor did he name them by the name of their tribe due to his displeasure with their condition. He used the letter 'ha' of indication before the name, which is not the usual practice, indicating that he felt a distance and a belittlement of it and contempt (p-501) ﴿a people﴾ meaning strong against falsehood ﴿do not believe﴾ meaning this action does not renew from them.