His saying, exalted and majestic is He:

"Say, My Lord, if You show me what they are promised. My Lord, do not place me among the wrongdoing people. And indeed, We are capable of showing you what We have promised them. Repel by that which is best the evil deed. We know best what they describe. And say, My Lord, I seek refuge in You from the whisperings of the devils. And I seek refuge in You, My Lord, lest they come near me."

Allah, the Exalted, commanded His Prophet, blessings and peace be upon him, to pray for himself for safety from the punishment of the oppressors if it was decreed that he would see that. "If" is a condition and "what" is extra. "You show me" is a conditional verb that requires the heavy noon, which does not part from "if" at the mibrad. It is permissible according to Sibawayh for it to part, so it can be said: "If You show me," but the usage of the Qur'an necessitates its adherence, and thus al-Mubarrid adhered to it.

This supplication contains the continuation of fear and caution from the matter punished for it. Then its counterpart for the entire nation is a supplication for a good ending. And in this verse as a whole, there is a notification of the nearness of punishment to them as it was on the Day of Badr. And His second saying: "My Lord" is an interruption between the condition and its response.

And in His saying, exalted is He: "Repel by that which is best the evil deed," the verse commands forgiveness and noble morals. Whatever is from this for this is a ruling that remains in the nation forever. And whatever in it means to befriend the disbelievers and refrain from confronting them and forgiving their matters is abrogated by fighting. And His saying, exalted is He: "We know best what they describe" implies that it is a verse of befriending. Mujahid said: The repelling by that which is best is peace; he should greet him when he meets him. And al-Hasan said: By Allah, no one will attain it until he suppresses his anger and forgives what he dislikes.

Qadi Abu Muhammad, may Allah have mercy on him, said:

These two sides, and in this verse, there is a reminder for the Prophet, blessings and peace be upon him, meaning: occupy yourself with this and leave their punishment and vengeance from them to us. And He commanded him to seek refuge from the devil in his whisperings, which are the surges of anger in which a person cannot control himself. And it seems that these were the ones that would afflict the believers with the disbelievers, leading to confrontation. Therefore, it is connected to this verse. Ibn Zayd said: The whispering of the devil is madness.

Qadi Abu Muhammad, may Allah have mercy on him, said:

In the collection of Abu Dawood, it is reported that the Messenger of Allah, blessings and peace be upon him, said: "O Allah, I seek refuge in You from the devil's whisperings, his blowing, and his spitting." Abu Dawood said: And the whispering of death is madness, and his blowing is arrogance, and his spitting is magic.

Qadi Abu Muhammad, may Allah have mercy on him, said:

The surges and waves of anger are from the devil, and it is what is sought refuge from in the verse, and seeking refuge from madness as well as plotting. And in the recitation of Ubayy ibn Ka'b: "My Lord, I seek refuge in You from the whisperings of the devils, and I seek refuge in You, My Lord, lest they come near me." And His saying: "Lest they come near me" means: that they be with me in my affairs, for if they are present with a person, they are prepared for whispering. If there is no presence, then there is no whispering.

The origin of hamz is to push and to prick with a hand or otherwise. Among it is the hamz of horses and the hamz of people with the tongue. It was said to some of the Arabs: Do you hamz the mouse? He was asked about this word and thought that what was meant was the person of the mouse, so he said: The cat hamzes it.