[And when] the Messenger ﷺ mentioned what he was sent with, and he concluded the verse by stating that he is not pleased with his mention and the mention of his Messenger except with the continuous action or with strength, along with the unification of the intention. This indicates the unity of the will and love from the Messenger and the One who sent him. He clarified the intended meaning of the unification of the intention by saying, encouraging adherence to him and warning his followers against the slightest lapse or negligence in what they have entered into of faith, which is the reason for the message. He mentioned this in response to the one who asks: What is the reason for the unification of the intention, and why are there two mentioned? Emphasizing for the sake of what has predominated over human nature of being bound by illusion and retreating from what is absent, and there is no guide to it except for reason: ﴿Indeed, those who﴾.

And when the present tense may be intended to indicate mere occurrence without a specific time constraint, as I have conveyed at the beginning of Surah Al-Baqarah from Abu Hayyan and others, he expressed it to encourage renewing such actions and continuing upon them. He said: ﴿They pledge allegiance to you﴾, meaning: in the pledge of acceptance, both before and after it, regarding what you have brought from the message, which has the greatest objective of warning, based on the opposition that requires the hardships whose foundation is steadfastness and patience. It is called a 'pledge' because they pledged their souls in it to Allah for Paradise, and this is the meaning of Islam. Thus, everyone who has embraced Islam has sold his soul, glorified is He, [from Him] ﴿Indeed, Allah has purchased from the believers their souls﴾ [At-Tawbah: 111] the verse.

﴿Indeed, they only pledge allegiance to Allah﴾, meaning: the greatest King; because all your actions, both words and deeds, are for Him ﴿And he does not speak from desire﴾ [An-Najm: 3].

And when he magnified his pledge by what he encouraged in it, encouragingly implying a warning, he increased its magnification by what the warning in it was more evident than the first. He said, clarifying the first: ﴿The Hand of Allah﴾ meaning: (p-296) the one that is exalted in grandeur. And when He was exalted above what could be imagined as a defect that has a trace of deficiency, He hinted at negating that with the exaltation, along with what is in it of indication of the magnification of the pledge. He said: ﴿Above their hands﴾ meaning: in the pledge, it is high over them in power, strength, dominance, honor, and being free from any trace of deficiency. And for this reason, He repeated the greatest name in this three times; indicating the surpassing greatness of the description and the high unseen that is beyond perception. Then He mentioned it again with the pronoun, signaling the pure unseen. This is what is meant by the magnification of the pledge and the veneration of the Messenger, blessings and peace be upon him, along with the certain knowledge of the glorification of Allah, glorified and exalted is He, from any trace of deficiency of merging or union, as is clear in the customs of the Arabs, very evident in their habits in their discussions. There is no doubt about it among them, whether wise or ignorant. So may the curse of Allah be upon whoever took it to the apparent from the people of obstinacy with the innovation of union, upon whoever followed them in that from the lowly rabble who opposed Allah and His Messenger, blessings and peace be upon him, and all the great imams, and all the people of Islam, and were content for themselves to be followers of the accursed Pharaoh, and enough is that for them in clear misguidance.

And when the words of Allah, the Exalted, - even if they follow the course of condition and threat, must have something occur from them, even if little - and it was from the secret of the expression in the present tense 'They pledge allegiance to you' the indication of the breaking of the pledge of al-Jadd ibn Qays, the original pledge of his to Islam (p-297) for he hid in al-Hudaybiyah at the time of the pledge at a time of the times, so he did not pledge allegiance. This caused a reason for that and detailed encouragement and warning. He said, expressing in the past, signaling that no one from the people of this pledge would break it: ﴿So whoever breaks﴾ meaning: violates at a time of the times, so he made it like a worn-out garment and a frayed rope that is unraveled. ﴿Then indeed, he only breaks﴾ and he expressed in the present tense indicating that whoever did the breaking is in every moment a new breaker. ﴿Upon himself﴾ not upon others; for he is in the sight of Allah and hearing [and He is] capable of punishing him after what he hastened for himself of great shame in this world and he will be entitled to a painful punishment for his breaking. And that does not harm the Messenger of Allah, blessings and peace be upon him, in anything; for Allah will surely support him, and likewise every breaker with him [if] Allah wills his support, for indeed His Hand, glorified is He, is above every hand.

And when He completed the warning, because it is His position to urge for the fulfillment that establishes the religion in the most eloquent manner, He followed it, as is His custom, with encouragement to complete the urging. He said, "And whoever fulfills" meaning: he acts with completion, abundance, and prolongation "what he has pledged." He placed the condition first out of concern for it, saying: "upon Allah." That is: the Sovereign who encompasses all things in power and knowledge, from this pledge and others. For indeed, his fulfillment is for himself. "Then He will give him" meaning: with a promise in which there is no contradiction "a great reward" that your minds cannot encompass its description. And whoever reads with the 'noon' reveals what is concealed in the majesty of glorification. The verse is from the intertwining: it first mentioned that breaking the pledge is a proof that fulfillment is for him secondly, and giving the reward secondly is a proof of the removal of punishment first. Its secret is that it clarified that what the breaker of the pledge intends of harm to others is actually falling upon himself; for that is greater in the warning against breaking the pledge due to what human beings are created with of aversion to harm to themselves and their distance from it. And it mentioned the reward for the one who fulfills; for that is greater in encouragement. The reason for this pledge of satisfaction is: "When the Prophet, blessings and peace be upon him, understood from the kneeling of his she-camel at Hudaybiyyah the indication from Allah, glorified and exalted is He, that He did not permit them to enter the Sacred City on this journey, he proceeded with His will, glorified and exalted is He, because there is no contradiction in what He commanded, glorified and exalted is He, until the occurrence of the peace that was the opening was exactly as it was. During that time, he sent Uthman ibn Affan, may Allah be pleased with him, to the honored Mecca to inform the Quraysh that the Prophet, blessings and peace be upon him, did not come for fighting and that he only wanted to perform the Umrah. So, some rumor-mongers spread that he had been killed. The Prophet, blessings and peace be upon him, then resolved to confront them and the companions, may Allah be pleased with them, pledged to him that they would not flee from him. Every one of those who was with him pledged except for Jabir ibn Qays; for he hid under the armpit of his camel and did not pledge. The Prophet, blessings and peace be upon him, said: "All of you are forgiven except for the one with the red camel."