And when this evidence is also difficult to encompass, he indicated it by a partial matter that occurs with the knowledge of the one being spoken about truly. If he opposes afterward, the speech falls from him except by the edge of the sword: ﴿Did you not see﴾ meaning know with knowledge that is like vision. And it indicated the lowering of the rank of the seen by distancing it from the highest of people in worth by the particle of purpose, so he said: ﴿to those who﴾. And when the rational person is one who, if he is deterred from something, is deterred until it becomes clear to him that there is no harm upon him in doing what he was deterred from, he expressed it in the passive form saying: ﴿They were forbidden﴾ meaning by a forbidding one that it is not appropriate for the forbidden to oppose it until he knows that he is safe from harm. ﴿from secret counsel﴾ meaning the secrecy that allows their souls to be in that in the place of accusation with what is not pleasing from the Messenger of Allah, blessings and peace be upon him - as Abu al-Ala al-Ma'arri said:

The friend is like water that reveals to me his innermost thoughts ∗∗∗ with clarity and conceals them from murkiness.

And when the forbidding one is Allah, this is for the prohibition worthy of being distanced from it to the utmost distance. He expressed it with the tool of delay saying: ﴿Then they return﴾ meaning in the manner of continuity because if it occurs once, they hasten to repent from it, or if a slip occurs that is excused. ﴿for what they were forbidden﴾ meaning without preparing for what is expected from the forbidding one of harm. ﴿And they whisper﴾ meaning all of them turn to whispering with a single inclination, so each of them does what the other does repeatedly in a manner of continuity. And the reading of Hamzah “and they produce” in the form of intensification indicates intention and opposition. ﴿with sin﴾ meaning with that which is written upon them as sin with wrongdoing and lying and with what is not permissible. And when he mentioned the absolute, he followed it with the restricted one with severity saying: ﴿and transgression﴾ meaning the enemy that is an extreme in the intent of evil by exceeding the limits. And when that is evil in itself, he followed it with the indication that the thing's description changes concerning whom it is done with, so it grows with the greatness of the disobedience. He said: ﴿and disobedience to the Messenger﴾ meaning the one who came to them from the Most High King, and he is complete in messengership, for he is sent to all of creation and in all times, and there is no prophet after him, so he is therefore deserving of the utmost honor.

And when he completed the glorification of the sin to its utmost, he announced anger by turning the speech to address, saying: ﴿And when they come to you﴾ O greatest Messenger, to whom revelation comes from the One who sent him, and who has never been absent from him, for He is the All-Encompassing in knowledge and power. ﴿They greet you﴾ meaning they face you with what they prepare as a greeting from their saying: 'Death be upon you' and similar expressions, and he addressed all that by saying: ﴿With what Allah has not greeted you﴾ meaning the Most High King, who has no command over anyone with Him. So whoever exceeds what He has legislated has exposed himself to His wrath. Among what falls into this is the saying of some people to one another 'Good morning' and similar expressions, turning away from the greeting. And since it is well-known about them that they conceal this effort and announce by the decree of Allah that the Messenger of Allah, blessings and peace be upon him, does not know of it, and if he were to know of it, he would not be able to take revenge on them, he expressed that by saying: ﴿And they say﴾ meaning at the time of being led astray by the decree, renewing their saying, persisting in it ﴿Within themselves﴾ without informing anyone of it: ﴿Why﴾ meaning why not ﴿does Allah not punish us﴾ meaning the One who has encompassed everything, according to the claim of those who boast against us ﴿For what we say﴾ renewing with persistence if He dislikes it - as Muhammad, blessings and peace be upon him, says.

And when this includes His knowledge, glorified and exalted is He, with this particularity of these people, His knowledge is established, glorified and exalted is He, of all that is in the universe. Because the relation of the whole to Him is on the same level, if His knowledge is established regarding some, then His knowledge is established regarding all. So His power over all is established, and He is a witness over everything. He said, threatening them, indicating that it is not appropriate for anyone to say such a thing unless he is certain that he will not receive punishment, or that he will receive from it something he does not care about, then he will repel it with his strength: "Sufficient for them" meaning their sufficiency in taking revenge upon them and in their punishment, and in striking them with arrows of its flames and the piercing of its sparks and the targeting of its lightning. "Hell" meaning the layer that meets them with frowning, scowling, aversion, and harshness. If they receive punishment in this world, it is an addition to the sufficiency. Their hastening for punishment is purely foolishness. "They will burn in it" meaning they will constantly endure its punishment, for I have prepared it for them. And when the decree is such, they will inevitably go to it, which leads to His saying: "So how evil is the destination" meaning their destination. The reason for this is that the Jews and the hypocrites were whispering among themselves, looking at the believers and winking at them, implying that they were whispering about what would distress them. They thought that something had reached them from their brothers who had gone out in the campaigns as warriors in the way of Allah, whether from killing or defeat, which saddened them. So they complained about this to the Messenger of Allah, blessings and peace be upon him, and he forbade them from whispering in this situation, but they did not stop. Ahmad, Al-Bazzar, and Al-Tabarani narrated with a chain - Al-Haythami said in Al-Majma that it is good because Hamad heard from Ata ibn Al-Sa'ib in a state of health - from Abdullah ibn Amr, may Allah be pleased with them both, that the Jews used to say to the Messenger of Allah, blessings and peace be upon him: "Death be upon you." Then they would say to themselves: "If only Allah would not punish us for what we say." So it was revealed. Abu Ya'la narrated from Anas, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said at that time: "When one of the People of the Book greets you, say 'And upon you'.