And when He commanded him to call upon those who turned away from him and to be gentle with them, He commanded him to protect those who followed him and to be kind to them. He said: "And do not drive away those who call upon their Lord," and they are the poor among the Muslims, "morning and evening," meaning: at both ends of the day, absolutely, or with their prayers, or it may be a metaphor for continuity. Then He followed that with its result, expressing the essence with the face; because it is more honorable - as we are accustomed to - and remembering Him necessitates glorification and brings about shame from deficiency: "They seek His face," meaning: because if it were for show, it would have diminished over time and with the succession of events due to the difference in circumstances.

And when the leaders of the polytheists and their wealthy ones promised him ﷺ to follow him if he drove away those who followed him from among those who were ashamed to sit with them, and they discouraged him regarding them because of their poverty and that they were not sincere in their following; indeed, they called them to that need - Allah, the Exalted, made it clear to him that he had no share in driving them away or in following those in this manner except from the worldly life, which he was sent to turn away from. So He said, explaining what has passed or beginning anew: "There is no blame upon you," He prioritized what was more important to Him, which is bearing them, "from their account," and He emphasized the negation by saying: "from anything," meaning: you have only their outward appearance, and you are not responsible for anything from their account, until you deal with them according to what they deserve in their inner selves from being driven away if they are not sincere. "And there is nothing from your account upon them," He also prioritized what is important to Him, "from anything," meaning: and there is nothing from your account upon them that you should fear that they would wrong you in it due to their deception, or there is nothing from their provision upon you that would burden you with it, and there is nothing from your provision upon them that they would be weakened by it due to their poverty. Rather, the Provider for you and for them is Allah; then He answered the negation, explaining it by saying: "So you drive them away," meaning: so the consequence of one of the two things is your driving them away so that the wealthy ones may turn to you, and they would not burden you with what those used to burden you with, and if you burdened them with what those were incapable of, they would be able to bear it; and the result is that it is permissible for the meaning of the two phrases "There is no blame upon you from their account" - up to the end of them to refer back to the verse of Al-Kahf.

﴿And do not let your eyes pass beyond them, seeking the adornment of the worldly life﴾ [Al-Kahf: 28]. The meaning is looking towards provision. It means that your calling to Allah is centered around the Hereafter. There is nothing of their provision upon you, so that you would drive them away and desire the wealthy. And there is nothing of your provision upon them, so that they would be unable to attain it. In the wording from the speech of the people of language, there is what accepts this meaning. The owner of the dictionary and others said: 'Al-Hisab' means 'the sufficient.' From it is ﴿A gift in sufficient measure﴾ [An-Naba: 36]. And 'Hassaba' means: So-and-so provided for So-and-so until he was full and quenched. Abu Ubaid al-Harawi said: It is said: 'I gave him, and I considered him,' meaning: 'I provided him with enough until he said: 'It is enough for me.' His saying: 'He provides for whom He wills without account' means: 'Without stinginess and constriction.' In the hadith of Simak: 'They did not consider their guest,' meaning: 'They did not honor him.' Ibn Faris said in Al-Mujmal: 'And I considered him' means: 'I gave him what pleases him.' And 'I considered him' also means: 'I provided for him.' And 'I considered the matter sufficient for me.'

And when He forbade him from expelling them, clarifying that it is harm without benefit, He caused this prohibition by His saying: ﴿So you would be among the wrongdoers﴾, meaning: 'By placing something in its improper place.' For your expelling these people is not a cause for the faith of those, and their guidance is only towards us. They requested from us concerning you when we tested them by your being specifically chosen for the message, which was not hidden from you of their saying: ﴿Why was a messenger not sent down to him?﴾ [Al-An'am: 8] and similar to that, which they intended by it to divert from you. Just as we did not accept them concerning you, do not accept them as your allies. For we tested them with you until they asked concerning you what they asked and wished for [what they wished].