And when He repeated in this surah His command regarding their words, and He prolonged in urging to debate with them, and He concluded with what necessitates their loss of reason along with the repeated news that what is decreed of their loss is that they do not believe in any of the signs, it was known that when they hear what He commanded them with, they will not remain silent due to their great pride and arrogance and boldness. And that there is no response for them except blame and rudeness, as is the habit of the obstinate and defeated. And that this saddens him, blessings and peace be upon him, due to what he was created with of modesty, nobility, dignity, and integrity. The situation needed consolation, so He, the Exalted, said: "Indeed, We know." The intended meaning of the present tense is the existence of knowledge without regard to time. He shifted from the past so that it would not be assumed that the specification is only for it. The intended meaning is the realization of renewal for the connection of knowledge with the renewal of statements. "Indeed, it saddens you" means: it causes you sadness in a manner of renewal and continuity regarding what has passed you of the states of clarity that were disturbed by "those who say" meaning: from your being denied. We have certainly known your compliance with Our commands in making them hear what they dislike of Our glorification, and Our knowledge of their response to you with what does not please you, and Our knowledge that it reaches you. So do not be saddened, for whoever knows that his Lord is pleased with the obedient to Him and rewards the disobedient, and He is All-Knowing of what the obedient receives in their obedience, should not be saddened but should be happy. It is like His saying, the Exalted, in the surah: (Ya-Sin) "So let not their speech grieve you. Indeed, We know what they conceal and what they declare." [Ya-Sin: 76] And there is no doubt that sadness occurs when what is unpleasant happens, from the nature of humans who cannot detach from it. The prohibition against it is a prohibition against what arises from the yielding that leads to despair, which leads to lack of patience and forgetting what brings comfort. So it is a prohibition against the cause for the purpose of emphasizing the prohibition against the effect. And how appropriate it is to mention what saddens after establishing that this world is for its people play and amusement, and that the Hereafter is better for the pious. It is known that they are opposites, and one cannot attain one except by opposing what is for the other. The Hereafter cannot be attained except by opposing what the people of this world have of play and amusement. And that is the sadness that arises from piety, which carries fear, as it has been narrated in a sacred hadith: "I am with those whose hearts are broken for My sake."

And when He informed him - glorified and exalted is He - of His knowledge of that, He caused him to say: "So indeed, they" meaning: so let not that sadden you, for indeed they "do not deny you" but you are among them the trustworthy. And let our knowledge of what you encounter from them be a reason for the removal of your sadness. Likewise, our informing you of their not denying you, but you are among them in the very matter trustworthy and not suspected. However, due to their extreme stubbornness and their standing with their desires, and their inability to respond to that which would cool their anger and heal their ailments, they deny the signs of Allah while knowing their truthfulness. So let your sadness be lightened for yourself by what they have violated of the sanctity of the One who sent you. And the verse is from the intertwining: a deletion from the first sentence - in honor of the Prophet, blessings and peace be upon him, and as a form of etiquette with him - the cause of sadness, which is the denial of the second indication against him, and from the second the prohibition of the cause for the first indication against him. Al-Tabari narrated in his Tafsir from Al-Suddi that when the day of Badr occurred, Al-Akhnas ibn Shurayq said to Banu Zuhrah: "Indeed, Muhammad is your maternal nephew, and you are the most deserving of refraining from him. For if he is a prophet, you will not fight him today, and if he is a liar, you are the most deserving of refraining from your maternal nephew. Stand here until I meet Abu al-Hakam. If Muhammad prevails, you will return safe, and if Muhammad is defeated, then your people will not do anything for you." On that day, he was named (Al-Akhnas), and his name was (Ubayy). Then Al-Akhnas met Abu Jahl, and Al-Akhnas secluded himself with him and said: "O Abu al-Hakam! Inform me about Muhammad. Is he truthful or is he a liar? For there is no one here from Quraysh except me and you who hears our words." Abu Jahl said: "Woe to you! By Allah, Muhammad is indeed truthful, and Muhammad has never lied, but when Banu Qusay take the banner, the guardianship, the water supply, and the prophethood, what will be left for the rest of Quraysh!" And from Najiyah, he said: Abu Jahl said to the Prophet, blessings and peace be upon him: "We do not accuse you, but we accuse that which you have brought." So Allah revealed the verse. And this is indicated by His saying, the Exalted: "But indeed" and He said: "the wrongdoers" in the place of the pronoun, generalizing and linking the ruling to the description, meaning: those who were in like darkness "by the signs" meaning: because of the signs "of Allah" meaning: the greatest dominion which has all perfection "they deny". Abu Ali al-Farisi said in the beginning of his book (Al-Hujjah): meaning: they deny what they have known of your truthfulness and trustworthiness, and he linked the preposition with the wrongdoers as it is in His saying: "And We gave Thamud the she-camel as a clear sign, but they wronged it" [Al-Isra: 59] and similar to it. Ibn al-Qattah said in his book of actions: denying something is to deny it while knowing it. This is their intent, but they have no way to deny the signs except by denial, or what leads to it. And you know that the One who sent you is capable of all things, and He is the overpowering above His servants, and He is the Wise, the All-Aware. Thus, His power and His dominance and His victory for the people of His guardianship necessitated that a might befall their enemies that is beyond description, and His wisdom necessitated not hastening it in honor of you and increasing your nation.