And when he summarized them in this ruling, and he had indicated that among them were those who had sought permission to leave as a pretext for excusing themselves, he began to distinguish between them. He started with those who explicitly requested permission to sit, saying, in addition to ﴿Indeed, they sought to cause division﴾ [At-Tawbah: 48], ﴿And among them is he who says﴾, meaning: in his nature, he renews this saying without any modesty, ﴿Grant me permission﴾, meaning: to be absent from you. ﴿And do not cause me to fall into trial﴾, meaning: do not be a reason for my trial by insisting on the command to go forth, for I may be tempted either by remaining and being openly disobedient or by traveling and being inclined towards the women of Banu al-Asfar, thus apostatizing from the religion, for I cannot endure being away from women. And the one who said this was Al-Jad ibn Qays, who was a hypocrite from the Ansar.

And when they revealed that they intended to distance themselves from something, yet they had committed in it, the opportunity to inform about that was seized in the most eloquent manner by introducing a negation upon a negation to achieve certain proof through the acknowledgment of the one responsible. It was said: ﴿Indeed, they have fallen into trial﴾, meaning: by what they said and did. Thus, they placed themselves in Hell by that. And in the expression of falling, there is an indication of their quick entanglement in the snares of trial with strength, making their escape difficult. ﴿And indeed, Hell is surrounding﴾, meaning: due to the encompassing nature of the trial - in which they have cast themselves - upon them. And he only said: ﴿With the disbelievers﴾, as a generalization and a reminder of the description that led them to that.