And when he explained this, it became a reason for distinguishing the pure and correct from the fraudulent and sickly. He said: ﴿So you will see﴾; meaning: it results from the fact that Allah does not guide their supporters that you see ﴿those in whose hearts is a disease﴾; meaning: corruption in religion; like Ibn Ubayy and his companions - may Allah disgrace them -; ﴿they hasten﴾; meaning: due to reliance on them instead of Allah; ﴿in them﴾; meaning: in supporting the people of the Book; until they become, due to their close association with them, as if they are enveloped by them; as if this prohibitive speech was an incitement for them; and they argue with what only a sickly person in religion would argue, by looking at the mere reason for victory when fearing the calamity; ﴿they say﴾; meaning: saying - relying on them while they are enemies of Allah; as an excuse for their support of them -: ﴿We fear﴾; meaning: we fear a great fear; ﴿that a calamity may strike us﴾; meaning: a calamity surrounding us; and the calamities are those which are feared; and the calamities are those which are hoped for.

And when He - glorified and exalted is He - established this proof that defines the pure from the fraudulent, their action for the pure became a reason for hoping for something from Allah; by which He supports His religion; either victory or otherwise; of which His knowledge encompasses; and His power constitutes; it will be a reason for their regret; therefore He said: ﴿So perhaps Allah﴾; meaning: the One who is greater than Him; so victory is sought only from Him; ﴿will bring about victory﴾; meaning: by manifesting the religion over the enemies; ﴿or a matter from Him﴾ (p-189) by taking them through killing by your hands; or by expelling the Jews from the land of the Arabs; or by other than that; so the veil will be lifted from them.

And when the calamity at dawn is greater; He expressed it this way; although the intended meaning is general; He said: ﴿So they will become﴾; meaning: it results from the lifting of their veil that they will become; and the best in its establishment is what Abu Talib al-Abdi mentioned in the explanation of the clarification for al-Farisi; that it is a response to "perhaps"; associating it with desire; because it is for hope; and it is close to it; and it is improved that the victory and their regret resulting from it is impossible for them; so the establishment is an indication of what they conceal from that; and it is similar to what will come - if Allah wills - in the explanation of the reading of Hafs from Asim in "Ghafir"; ﴿So I will expose﴾ [Ghafir: 37]; with the establishment; ﴿about what they concealed﴾; and when secrecy cannot be except for what is feared to be revealed as corruption; and it is applied to what circulates among a specific group in the manner of concealing from others; it clarifies that it is more precise than that and that in reality their fear prevented them from its consequences; and it deceived them to reveal it to the outside; so He said: ﴿in themselves﴾; meaning: from the possibility of erasing this religion; and manifesting other than it over it; ﴿regretting﴾; meaning: firmly established for them the ultimate regret; in the morning and otherwise.