And when it is known that whoever prohibits another from his desires and insists on that, the prohibitor becomes hated by that one and wishes for his destruction, how is it when he warns and frightens him with what does not reach his understanding and he does not see a precursor to its realization? The disbelievers were striving for the destruction of the Prophet, blessings and peace be upon him, and all his followers with all their efforts. The destruction of the warner only benefits the warner based on the estimation of his salvation from the horror of what the warner was warning him about. He, glorified and exalted is He, commanded him to remind them of this so that they may reflect on that which they are being warned of. If it is possible, they would strive for salvation from what may come from him of punishment, and they would take an easy path away from the evil of reversal. They would enter into the vast protection from him through the widest door, or they would refrain from striving for the destruction of the warner and would retract what they had extended to him of means, so that he might guide them, if he is truthful, to something that protects them or alleviates that calamity from them. He said, alerting them to the severity of caution from the deception of Allah and not being deceived by it for the obedient believer who knows that he cannot estimate Allah as He deserves to be estimated. So how about the disobedient, let alone the disbeliever? Reiterating the matter with the words serves as a reminder that every statement issued by it is sufficient in indicating the intended purpose of the surah and returns to it for what it encompasses of manifest power and abundant greatness: 'Say,' meaning, O best of all creation, and most noble, and greatest, and most pious, to those who have long been annoyed by you while they wish for your destruction out of envy from them and blindness in their hearts and distance and expulsion. That decree of the Almighty, the All-Knowing has firmly established and turned around with them. 'Have you seen?' meaning, inform me of a news that you are certain of as if it were a vision.

And when they were not aware of the outcome of the matter regarding his destruction and those with him by what they intended for them, he warned them of the consequence of that by expressing doubt. He attributed the destruction to Allah, expressing the name that indicates the utmost greatness to a degree that leaves nothing of it for others. This indicates that he is certain that there is nothing in their hands, so he does not fear them in any way. He said: "If Allah destroys me," meaning if He causes me to die by punishment or otherwise, "the One who has attributes of majesty and honor that protect His ally and crush His enemy, and those with me," meaning from the believers and supporters, may Allah be pleased with them all, "with His anger upon us, along with what we have of means through obedience with the righteous deeds that He, glorified is He, has ordained for success and salvation, so that no one remains who would disturb you by preventing from the desire that leads to strength and urging towards the intellect that guarantees salvation. "Or have mercy on us" with victory and the manifestation of Islam as we hope, so He saves us from every evil and protects us from every danger and grants us every joy. The verse contains a connection: it mentioned destruction first as evidence of salvation secondly, and mercy secondly as evidence of anger first. "So whoever" and the apparent state requires: He will protect you while you seek the causes of success and salvation without means, but with means that contradict salvation and bring about punishment. So he placed the apparent in the position of the pronoun, generalizing and linking the ruling to the description and appealing to them to establish faith and return from disbelief. He said: "He protects the disbelievers," meaning those entrenched in disbelief, by repelling from them what a neighbor repels from his neighbor, "from a painful punishment" that He will inflict upon them, which they know is in His hands. Otherwise, no one would be saved from the death that He created and decreed among His servants as a recompense for what they inflicted upon those who call them to it and advise them in it. So if nothing can save them from His punishment, whether we die or remain, then what they should do, if they are rational, is to strive for what will save them from His punishment, not to strive to destroy one who is striving for their salvation from punishment, nor can they destroy him at all except by the decree of the One who commanded him to warn them.