And when He, glorified and exalted is He, completed what He intended from the prohibition against harming the Messenger, blessings and peace be upon him, in himself, and that included harming him in his community, it is indeed difficult for Him what they suffer. And whoever harmed him among them is a transgressor. The greatest harm among them is what causes distress and provokes war. Sometimes, the people of these interests take these etiquettes as a pretext to harm some Muslims, so they accuse them of neglecting something of it, and they fall into what they accused others of, which is neglecting their rights and adhering to their loyalty and servitude. The Messenger of Allah, blessings and peace be upon him, had pure morals and apparent virtues that ensure he would not commit anything out of place, nor command something from what is not permissible - this is alongside what he has of infallibility. He said, warning about what is in the third section of the virtues of morals regarding abandoning reliance on the news of the transgressors, addressing everyone who acknowledges faith in a way that derives from what has passed, calling to seek guidance by the intellect which he negated from the people of the previous verse, and to pardon the sinner and show mercy to the servants of Allah, calling with the tool of distance, indicating that whoever needs to clarify such a warning is not content with what he has gained from the principles of the Shari'ah and has placed himself in a distant position. And a warning that what is in its scope is a speech of great importance and serious impact: 'O you who have believed.' He expressed with the past tense which is for the lowest levels of hearts, and he expressed with the tool of doubt indicating the scarcity of the transgressors among them and the rarity of their coming to them with news that has an impact. He said: 'If there comes to you a disobedient person,' meaning: at a time among the times, 'with news,' meaning: a report whose importance is great and will cause harm, whatever good it may be that is like that? 'Then verify,' meaning: engage in clarification, which is the separation of error from correctness, using the instinct of the intellect that has been negated from the addressed ones and characterized by forgiveness and mercy so that Allah may have mercy on you and forgive you. And this reading is the ultimate for the reading of Hamzah and Al-Kisai with the three dots then the two dots above. The context indicates that the news of the transgressor is like the tale-bearer and the instigator of corruption, as it is not accepted, and therefore it is not to be rejected until it is tested. And that the news of the just has no pause in it, otherwise it would be equal to the transgressor. Thus, verification is justified by the transgression. If it is negated and no other reason exists that necessitates verification, acceptance is required. And what is contingent upon something with the word 'if' is non-existent in its absence. And verification is by one of two things: by referring to the Prophet, blessings and peace be upon him, if he is present, and by referring to his traces from the Book of Allah and his Sunnah until the matter is clarified from either of them if he is absent, for it will never occur except in the Book and the Sunnah from which there is an exit.

And when He commanded to verify, He mentioned its reason and said: "So that you do not strike a people"; meaning: with harm. "While they are with their beneficial strength"; for the people of Islam are free from what has been attributed to them out of ignorance; meaning: with ignorance of their deserving that.

And when a person places something in the wrong place, he is worthy of regret. This is the cause of His saying: "So you will become"; meaning: so you will turn. However, he expressed it this way because the most disgraceful regret is what befalls a person in the morning at the time of his awakening, his leisure, and his inclination towards his pleasures "for what you have done"; meaning: from harming them. "Regretting"; meaning: deeply entrenched in sorrow for what has passed of that which Allah causes to arise in your souls from matters that cause hearts to tremble and natures to weaken. And this is His way in every falsehood; for since it is a source of turmoil in his soul, it can only result in turmoil and regret for what he wished had not occurred. It is a grief that accompanies a person continuously, revolving around what he is directed towards in matters that guide him.

And it arises from neglecting the burdens of the causes for which a person is commanded to strive, as indicated by the hadith: "Be keen on what benefits you and do not be incapacitated. If something overwhelms you, say: 'Allah has decreed, and what He wills, He does,' and do not say: 'If only I had done such and such,' for indeed, 'if' opens the work of Satan." And the wicked mentioned in the verse refers to the generality, and the one for whom this was revealed is Al-Walid ibn 'Uqbah. And he continued in this manner until 'Uthman, may Allah be pleased with him, appointed him to Kufa, and he led the people in the Fajr prayer while he was drunk, praying four rak'ahs, then said: "Shall I increase you?" So 'Uthman, may Allah be pleased with him, dismissed him.