And when the story of the greatest victory concerning Hatib ibn Abi Balta'ah, may Allah be pleased with him, was mentioned in Al-Mumtahana, and the great opposition against the disbelievers in every regard was established as knowledge regarding the correctness of migration, and he claimed to be devoted to the jihad against the enemies of Allah. The story of the victory that is a cause for the prohibition of believing women to the polytheists and the prohibition of polytheists to the believing women in the Battle of Hudaybiyyah was also mentioned. Glorified and exalted is He, in that, showed from the wonders that the powers of creation are incapable of, that the ranks of what is in the causal victory are in comparison to what is in the actual true victory. He made the former in time last in rank, and the latter in time first in rank, with the utmost precision in arranging the system and achieving elegance and harmony to a degree that the windows of understanding cannot bear, along with the novelty of meanings and the strength of structures. The action of one who advised the disbelievers, being secure with his tongue, submissive in his heart, and having migrated with his limbs, is a type of advising (p-5) the action of one who says what he does not do in his opposition to them and his devotion to their enmity. Thus, he mentioned the beginning of this surah from his glorification with the tongues of the conditions of what does not understand, which makes the Muslim feel ashamed of anything from that, as a discipline for those like him, and a training for those who are aware of something from the opposition in their minds. The wise person is more deserving than others of glorifying the sanctity of obedience. So how about if he is one who acknowledges faith and has taken the covenant of submission? And whoever among them disobeys is calling upon himself by opposing his words with his actions. And whoever glorifies Him as He truly deserves does not fall short in any right of His rights by neglecting anything from His commands, just as the glorification of what does not understand is by not opposing anything from His will. He said, warning with the call of distance and the reprimand that is from the principles of anger and denial by questioning and expressing in a way that the lowest ranks of faith can understand: "O you who have believed," meaning those who claim faith, "Why"—it was said in Al-Kashaf: it is the lam of addition entering upon the interrogative "ma" just as it has entered upon others from the prepositions in "bi-ma," "fi-ma," "min-ma," "‘amma," "ila-ma," and "‘ala-ma." And the alif was omitted because "ma" and the particle are like one thing, and its usage occurred with the addition of the ha of silence or stillness. And whoever has made it still in connection, it is for its being treated like a pause, just as it was heard "thalatha" or "arba'a" with the ha and the dropping of the movement of the hamzah upon it being omitted. And Al-Radi said regarding the connected: it was omitted because it has the beginning of the speech and the preposition could not be delayed from it, so it was brought forward and combined (p-6) with it until the total becomes a subject for questioning, so the questioning does not fall from the rank of the beginning. And he made the omission of the alif a proof of the combination: "You say," meaning from the claim of faith which necessitates the obligation of sincerity in all circumstances, "What you do not do," meaning what you do not affirm by the action that is with the utmost desire and strength, so you take the enemy as an ally by approaching him and sending advice to him, while you have uttered the faith that necessitates enmity towards everyone who disbelieves. Breaking the promise within oneself is [disgraceful] and with the Creator is more disgraceful.