And when this previous statement made clear that the estimation is: for every oppressor on that day is a punishment that cannot be described, for the striking is among the most severe of punishments, he added to it his saying, confirming what they have of denial, that the believers will be supported against them, and they are in such multitude and strength that there is no hope for anyone against them, especially for those who are similar in weakness and fewness. And the original was for them, but he showed a generalization and a connection of the ruling by description, so he said: 'for those who have wronged,' meaning those who place things in other than their proper places, as they say in the Qur'an, and they do it through disobedience and believe in polytheism and falsehood. 'A punishment other than that,' meaning not the punishment of that difficult, bitter day, or a lower rank than it, if what is meant by the striking is what occurs after resurrection, then it is by the punishment of the Barzakh in the graves. And if what is meant by it is death, then it is what they encounter in the world of punishment through your means, like your siding with the Ansar in the land of migration and the source of support, and your becoming strong to the point that you oppose them in war, and you deal with them in stabbing and striking, so you would be after having been at their command, like dust in their eyes, and a thorn in their throats, and a hindrance to their feet, and a nullification of their contracts, and like the drought that occurred to them and the raids that you encountered in it, like the raid of Hamzah, the Lion of Allah and the Lion of His Messenger, and Ubaydah ibn al-Harith and Ubaydullah ibn Jahsh, which was a precursor to the Battle of Badr.

And when some of them saw this, like Utbah ibn Rabi'ah and Al-Walid ibn Al-Mughira and An-Nadr ibn Al-Harith, they said: By Allah, he is neither a poet nor a soothsayer nor a magician nor mad, and certainly, there will be a news for his saying that he says. He said: 'But most of them,' because of what they see of their multitude and good condition in the world and their strength, 'do not know,' meaning they will have renewed knowledge of your strengthening against them, for they have no knowledge at all until they see that with their own eyes.