And the servants of the Most Merciful are the subject, and their news is at the end of the surah. It is as if it was said: And the servants of the Most Merciful, those whose qualities are these, they will be rewarded with the chamber. It is permissible that their news is 'those who walk gently.' He attributed them to the Most Merciful, specifying and preferring them. It has been recited: And the servants of the Most Merciful. And it has been recited: 'they walk gently' as a state or description of walking, meaning: gentle. Or: walking gently, except that placing the noun in the place of the adjective is an exaggeration. And 'al-hawn' means gentleness and softness. From it is the hadith: 'Love your beloved gently.' [It was narrated by al-Tirmidhi from the narration of Ayyub from Ibn Sirin from Abu Huraira, which was uniquely reported by Suwayd ibn Amr from Hamad ibn Salamah from Ayyub, al-Tirmidhi said: It is strange. Ibn Hibban said in al-Du'afa: Suwayd ibn Amr fabricates weak texts upon authentic chains. And this is not from the hadith of Abu Huraira. Rather, it is from the saying of Ali, may Allah be pleased with him. And it was raised by al-Hasan ibn Abu Ja'far from Ayyub from Hamid ibn Abdul Rahman from Ali. And this is a grave error. And the narration of al-Hasan ibn Abu Ja'far is in the benefits of Tamam and it was narrated by Ibn Adi through the route of al-Hasan ibn Dunya from Ibn Sirin from Abu Huraira. Al-Hasan ibn Dunya is agreed upon to be weak. And it was narrated by al-Tabarani in al-Awsat from the narration of Abu al-Zinad from al-A'raj from Abu Huraira, but the narrator of it from Abu al-Zinad is abandoned. He is Abad ibn Kathir. And in the chapter from Ibn Umar, it was narrated by al-Tabarani and in it is Abu al-Salt al-Harawi, who is abandoned. And from Ibn Amr ibn al-As, it was also narrated through the route of Muhammad ibn Kathir al-Damri from Ibn Lahi'a from Abu Nihshl from him, and this chain is very weak. And the mursal from Ali was narrated by al-Bayhaqi in al-Shu'ab in the forty-first from the narration of Abu Ishaq from Subrah ibn Yazid then from Ali. And al-Daraqutni said: The authentic is that it is from Ali, mursal.] And his saying: 'The believers are gentle and soft.' [It was narrated by Ibn Mubarak in al-Zuhd, he said: We were informed by Sa'id ibn Abdul Aziz from Makhlid with this, mursal. 'And he added: like the gentle camel that if it is tied, it submits. And if it kneels on a rock, it kneels.' And it was narrated by al-Bayhaqi in al-Shu'ab in the fifty-sixth from this route, he said: This is mursal. Then he narrated it through the route of al-Aqili in the strange reports of Abdullah ibn Abdul Aziz. And in the chapter from Ibn Anas, it was raised, mentioned by Ibn Tahir in discussing the hadith of al-Shihab. And in it is Zakariya ibn Yahya al-Waqad, who is weak in hadith.] And the example: 'If your brother is honored, then be gentle with him.' And its meaning: If he is in hardship, then be gentle. And the meaning is that they walk with serenity, dignity, and humility. They do not stomp with their feet nor strike with their sandals in arrogance and extravagance. Therefore, some scholars disliked riding in the markets, and due to His saying: 'And they walk in the markets.' Peace is a greeting from you, we do not ignore you, and a parting that is neither good nor evil between us, meaning: we greet you with a greeting. So, establish peace in place of greeting. And it was said: They said words that are sound in which they are safe from harm and sin. And the intended ignorance is foolishness, lack of manners, and poor scruples. [The saying: 'and poor scruples' in al-Sihah: It is said: So-and-so is of poor scruples, meaning: he is of little piety. And in it: It is said that piety - with the 'ra' being broken - is the righteous man. And he has piety, he is pious - with the 'ra' being broken in both - piety and scruples.] From his saying: 'Let no one among us be ignorant... so we become ignorant above the ignorance of the ignorant.' [This witness was explained in part two, page 390, refer to it if you wish, O corrector.] And from Abu al-Aliyah: It was abrogated by the verse of fighting, but there is no need for that. For overlooking the foolish and refraining from confrontation is commendable in manners, nobility, and the Shari'ah, and safer for one's honor and scruples.