His saying, exalted and majestic is He: "Indeed, that is the devil who frightens his allies. So do not fear them, but fear Me if you are believers." "And let not those who hasten to disbelief sadden you. Indeed, they will not harm Allah in anything. Allah intends that He should not give them a share in the Hereafter, and for them is a great punishment." "Indeed, those who have purchased disbelief with faith will not harm Allah in anything, and for them is a painful punishment." (p-425) The implication of "Indeed" in the language is restriction. This is the position of the speaker using it among the Arabs. Then, when reason is considered - and this is the perspective of the scholars of principles - it is suitable for restriction and for the emphasis that is borrowed for it the term of restriction. In this verse, it is restrictive, and the reference with "that" is to all that has occurred from the news of the caravan of the servants, regarding the message of Abu Sufyan, and from the burden of Abu Sufyan of that speech, and from the distress of whoever was distressed by that news from a believer or one who hesitates. "That" in grammar is a subject, and "the devil" is another subject, and "frightens his allies" is a predicate about the devil. The sentence is the news of the first subject. This grammatical structure is better in the coherence of meaning than having "the devil" as the predicate of "that," as it would come in meaning as a distant metaphor. "Frightens" is a verb that takes two objects, but it is permissible to limit it to one of them since the other is understood from the structure of this verb. For when you say: I frightened Zayd, it is necessarily understood that you frightened him with something that deserves to be feared. The majority of people read "frightens his allies." Some said the meaning is: He frightens you, O believers, his allies who are the disbelievers of Quraysh, so the first object is omitted. Others said: The meaning is that he frightens the hypocrites and those in whose hearts is a disease, and they are his allies. Thus, his fright does not work in you, O believers, since you are not his allies. The meaning is: He frightens the disbelievers of Quraysh, so here the second object is omitted and limited to the first. Ibn Abbas read, as reported by Abu Amr al-Dani: "He frightens you with his allies," meaning: Quraysh and those with them frighten you, and that is by the misleading of the devil for them. All of this is diminishing, and thus read al-Nakha'i. Abu al-Fath ibn Jinni reported from Ibn Abbas that he read: "He frightens you with his allies." This reading shows both objects, and it clarifies the reading of the majority: "frightens his allies." In the reading of Ubayy ibn Ka'b: "He frightens you with his allies." The pronoun in His saying: "So do not fear them" refers to the disbelievers of Quraysh and others from the allies of the devil. Allah belittled their status and strengthened the souls of the believers against them, and He commanded them to fear Him, the Exalted, and to comply with His command of patience and endurance. Then He affirmed with His saying, the Exalted: "if you are believers," just as you say: If you are a man, then do such and such.

Nafi' read alone "Yuhzinka" with a damm on the ya from 'ahzana'. Likewise, he read in all of the Qur'an, except in Surah Al-Anbiya: "La yahzunuhumu al-faza'u al-akbar" where he opened the ya. The others read "Yahzunka" with a fatha on the ya, from your saying: 'Hazantu al-rajula'. Sibawayh said: It is said 'Hazin al-rajulu' and 'Futina' if he is afflicted with sadness and temptation. And 'Hazantuhu' and 'Fatan'tuhu' if I made him have sadness and temptation, as you say: 'Dahantu' and 'Kahhaltu', if you made oil and kohl. And 'Ahzantuhu' and 'Aftantuhu' if I made him sad and tempting, as you say: 'Adkhaltuhu' and 'Asma'tuhu'. This is the meaning of Sibawayh's words.

And the hastening in disbelief is the rushing to his sayings and actions and the seriousness in that. Al-Hurr Al-Nahwi read "Yusri'oon" in all of the Qur'an. The reading of the group is more eloquent, because one who hastens another is more diligent than one who hastens alone. Therefore, they said: "Every runner in the wilderness is pleased." And Allah consoled His Prophet with this verse regarding the state of the hypocrites and the Mujahideen, as they are all hastening.

And His saying, the Exalted: "Indeed, they will not harm Allah anything" is a news that contains a warning for them, meaning: they only harm themselves. And the share, if it is not restricted, is only used for good. Do you not see His saying, the Exalted: "And none will be granted it except those who are patient, and none will be granted it except those with a great share" [Fussilat: 35].

And His saying, the Exalted: "Indeed, those who have purchased" is a general reference to them buying as they were able to accept this and that. So their taking of one and leaving of the other is as if it is a leaving of what has been taken and acquired, since they were capable of it. And for Malik, may Allah have mercy on him, there is a connection to this verse regarding the issue of buying what differs in its kinds, in that the prohibition of buying is upon the buyer's choice. And the rest of the verse is a warning like the previous one.