The first action is named after the second for the purpose of pairing. The meaning is: If he does to you an act of evil, such as killing or the like, then respond to him in kind and do not exceed it. And it has been recited: And if you retaliate, then retaliate, meaning: And if you stand up for justice, then stand up with what was done to you.

It has been narrated that the polytheists mutilated the Muslims on the day of Uhud: they disemboweled them and cut off their private parts; they left no one un-mutilated except for Hanthalah the priest. The Messenger of Allah, blessings and peace be upon him, stood over Hamzah after he had been mutilated, and it has been narrated: He saw him with his belly cut open and said: "By the One in whose hand is my soul, if Allah grants me victory over them, I will certainly mutilate seventy in place of you." [This was narrated by Al-Thalabi without a chain. The story of Hamzah was narrated by Al-Bazzar and Al-Tabarani from the narration of Sulayman Al-Taymi from Ibn 'Uthman from Abu Hurairah: "The Prophet, blessings and peace be upon him, looked on the day of Uhud at Hamzah after he had been killed and mutilated. He saw a sight that had not caused him greater pain in his heart. The rest of the hadith is more complete than what is mentioned here, and the narration of Salih is from Sulayman. Salih is weak. There is another route narrated by Al-Daraqutni from the narration of Ismail ibn Abbas who said: 'When the polytheists turned away from the slain of Uhud, the Messenger of Allah, blessings and peace be upon him, saw his uncle Hamzah in a sight that distressed him, for his belly had been split open and his nose was cut off.' He mentioned the story and in it: 'I will certainly mutilate in place of him seventy men.' He mentioned praying for him and the slain. He said: 'When they were buried and he was finished with them, the verse was revealed: Invite to the way of your Lord with wisdom and good instruction.' So he was patient and did not mutilate anyone." Al-Daraqutni said: "Ismail alone narrated this and he is weak compared to others from the people of the Levant." I said: And as for the beginning of the speech, he mentioned it.]

So it was revealed, and he expiated for his oath and refrained from what he intended, and there is no disagreement regarding the prohibition of mutilation. Reports have come regarding the prohibition of it, even regarding the vicious dog.

Either the pronoun in 'it' refers to your patience, which is the source of your patience. And what is meant by the patient ones is the addressed ones, meaning: And if you are patient, your patience is better for you. So the patient ones are placed in place of the pronoun as a commendation from Allah upon them that they are patient in times of hardship. Or it refers to the essence of patience - as indicated by your patience - and what is meant by the patient ones is their kind, as if it were said: And for patience is goodness for the patient ones. And similar to His saying: So whoever pardons and makes reconciliation, his reward is upon Allah, and that you pardon is closer to piety. Then He said to the Messenger of Allah, blessings and peace be upon him: And be patient yourself, and He urged him to be patient. And your patience is only by Allah, meaning: by His success, support, and strengthening your heart. And do not grieve for them, meaning: for the disbelievers, as in His saying: So do not grieve for the disbelieving people, or for the believers and what the disbelievers have done to them. And do not be in distress, and it has been recited: And do not be in distress, meaning: and let not your heart be constricted by their plotting. And distress is the alleviation of constriction, meaning in a constricted matter. It is possible that distress and constriction are two sources, like the saying and the saying. Indeed, Allah is with those who are conscious of Him, meaning He is the protector of those who avoid sins, and the protector of those who are good in their deeds.

And from Harm ibn Hayyan, it was said to him when he was on his deathbed: Give a will.

He said: The will is only from wealth and I have no wealth, and I advise you with the last verses of Surah An-Nahl.

From the Messenger of Allah, blessings and peace be upon him: "Whoever recites Surah An-Nahl, Allah will not hold him accountable for what He has bestowed upon him in this world, and if he dies on the day he recited it or on its night, he will have the reward of one who dies and has made a good will." [Narrated by Al-Thalabi and Ibn Mardawayh. Its chain has been mentioned in Al-Imran.]