His saying, exalted is He: "There is no good in much of their secret talk except for one who enjoins charity or goodness or reconciliation among people. And whoever does that seeking means to the pleasure of Allah, We will give him a great reward." "And whoever opposes the Messenger after the guidance has become clear to him and follows other than the way of the believers, We will turn him to what he has turned to and burn him in Hell, and wretched is the destination." "Indeed, Allah does not forgive that partners be associated with Him, but He forgives what is less than that for whom He wills. And whoever associates partners with Allah has certainly gone far astray." The pronoun in "their secret talk" refers to all people. These verses are general in their application. In their generality, they include the people of the incident. This is about the eloquence and brevity implied in a single statement. Secret talk is a source; it can also refer to the group, as it is said: "a just people; and satisfaction." The term in this verse can mean the group or the source itself. If we consider it as the group, then the exception is connected, as if it were said: "There is no good in much of their individual gatherings, which are secret, except for..." If we consider the term as the source itself, then it is as if it were said: "There is no good in much of their secret conversations." The exception is disconnected by the nature of the term, and its connection is estimated by the omission of a genitive, as if it were said: "except the secret talk of..." Some of the commentators said: "Secret talk is the words of the individual group, whether in secret or openly." Al-Qadi Abu Muhammad - may Allah have mercy on him - said: "The individuality of the group is from the secrecy; and the intended purpose is that secret talk is not limited to whispering in the ear and the like." And "goodness" is a term that encompasses charity and reconciliation; however, it is specifically mentioned due to its importance, as they are greatly beneficial in the interests of the servants. Then He, exalted is He, promised a great reward for performing these good deeds with intention and purpose for the pleasure of Allah, exalted is He. And "seeking" is in the accusative case; Ibn Kathir, Nafi, Asim, and Al-Kisai read: "We will give him" with the letter 'n.' Abu Amr and Hamzah read: "He will be given" with the letter 'y.' Both readings are good. And His saying, exalted is He: "And whoever opposes the Messenger"; the verse is general; it was revealed because of the incident of Tumah ibn Ubayriq, as he had apostatized and went to Mecca. The inclination towards him is included in this generality that applies to anyone who possesses these traits until the Day of Resurrection. And His saying: "what he has turned to" is a warning that he will be left with his corrupt choice in following the tyrants. Ibn Abi Abla read: "He will be turned" and "He will be burned" with the letter 'y' in both. Then He, exalted is He, made it obligatory that He does not forgive that partners be associated with Him. The interpretation of such verses and what is related to them from the beliefs has already passed. The distance in the description of misguidance necessitates a distance from returning to the clear path, and its impossibility, even if it remains not impossible.