And when this vile one turned away from this knowledge which is fully acknowledged, and his turning away was due to what he has of desires and lusts that lead him - by the ruling of rejection - to the lowest of the low, to the rank of beasts, he brought forth the greatest tools of deterrence and said: ﴿No﴾ meaning he has no knowledge of anything of that due to his low rank compared to the rank of beasts, nor does he possess anything of the things. He is unable to achieve anything of what he sought from harm, so he should refrain from engaging in that because it harms only himself.

And when the negation of knowledge from him implies that he is among the heedless ones upon whom there is no blame, it was clarified that the absence of knowledge from him is not due to heedlessness for which its owner is excused. Rather, it is due to negligence regarding good and contentment with blindness and imitation. He is among the category of the misguided who neglected to utilize the mentioned scientific power in Al-Fatiha. He resumed the report about him in response to the one who says: So what will be done [with him]? Expressing with a tool of doubt to establish it for him and for others in the place of hope for his cessation, maintaining the obligation and confirming that they are deniers: ﴿If he does not cease﴾ meaning if this prohibitor acts towards this obedient servant and stops and refrains from what he is in of his prohibition and denial and turning away.

And when the situation does not require more than certainty for the occurrence of the action, he expressed with the truth and did not convey it as a reference to indicate that this prohibitor is too insignificant to need a severe action in it. Rather, even a slight touch of punishment is sufficient for his destruction. And the original purpose of the emphasis is nothing but a remedy for the hearts of the allies and a denial for the enemies. He said: (p-170) ﴿We will surely drag﴾ meaning by Allah, we will surely take and seize with intensity and force along with pulling and dragging and striking and pushing and anger, seizing one who bites his taken and humiliates him and blackens his face and dirties him ﴿by the forelock﴾ meaning by the hair that is at the front of his head, which is the most honorable part of him. The Arabs do not disdain anything as they disdain taking the forelock. And if the sanctity of the honorable is violated, then what about other than it? And he sufficed with the definition of the covenant without the addition.