Whoever's saying pleases you, meaning it delights you and is great in your heart. From it: the amazing thing that is great in the soul.

It is Al-Akhnas ibn Shurayq, who was a man with sweet speech. When he met the Messenger of Allah, blessings and peace be upon him, he softened his words and claimed that he loved him and that he was a Muslim, saying: Allah knows that I am truthful. It is said that this is general for the hypocrites, whose tongues are sweet, while their hearts are more bitter than patience. If you ask: What does his saying in this worldly life relate to? I say: to the saying, meaning you are pleased with what he says regarding the world, because his claim of love falsely seeks a share of the worldly gains and does not intend the Hereafter, as is sought with true faith and sincere love for the Messenger. Thus, his words are in this world, not in the Hereafter. It may also relate to 'pleases you,' meaning his saying is sweet and eloquent in this world, so it pleases you, and it does not please you in the Hereafter due to the burden he feels in the standing from the restraint and the stammering, or because he is not permitted to speak, so his words do not please you. And he bears witness to Allah about what is in his heart, meaning he swears and says: Allah is a witness to what is in my heart of love for you and of Islam. It has been recited: And Allah bears witness. In the Mushaf of Ubayy: And Allah is called to witness. And he is the most severe of adversaries, meaning he is very argumentative and hostile towards the Muslims. It is said that there was enmity between him and Thaqif; he attacked them at night, destroying their livestock and burning their crops. The enmity means the dispute. The addition of 'most severe' means in, as in their saying: treachery is established. Or it is made 'most severe' in enmity for emphasis. It is said that enmity is the plural of adversary, like 'difficult' and 'difficulties,' meaning he is the most severe of adversaries in enmity. And when he turns away from you and goes after softening his words and sweetening his speech, he strives in the land to cause corruption therein, as he did with Thaqif. It is said: (And when he turns away) and when he is a ruler, he does what the evil rulers do, causing corruption in the land by destroying crops and offspring. It is said: he shows oppression until Allah, due to the evil of his oppression, withholds rain, thus destroying crops and offspring. It has been recited: and destroys crops and offspring, with the action attributed to crops and offspring. The raising is for conjunction with 'strives.' Al-Hasan recited with a fatḥah on the lam, which is a dialect. Like: 'he refused' (abā) 'he refuses' (ya'bā). And it has been narrated from him: and he is destroyed, in the passive form. The pride has seized him with sin, from your saying: I seized him with such, if I imposed it upon him and made him adhere to it, meaning the pride that is in him and the arrogance of ignorance compelled him towards the sin that he is forbidden from, and made him adhere to its commission, and he does not let go of it out of stubbornness and obstinacy. Or it is in response to the words of the preacher.