The inner circle of a man and his close companions: it is a characteristic and description to which he confides his secrets. [The term 'his secrets' in the dictionaries refers to matters that are closely attached to the heart and important to him; one secret is called 'shaqr.'] He trusts them, likened to the inner lining of a garment, as it is said: 'So-and-so is my inner lining.' And from the Prophet, blessings and peace be upon him: 'The Ansar are the inner lining, and the people are the outer covering.' [Agreed upon from the hadith of Abdullah bin Zaid bin Asim al-Mazni in a long narration, the beginning of which is: 'When the Messenger of Allah, blessings and peace be upon him, conquered Khaybar, he distributed the spoils.'] 'From among you' refers to those who are not of your kind, and they are the Muslims. It is permissible for it to be connected to 'do not take' and with 'the inner circle' in description, meaning an inner circle that is from among those who are not of you, surpassing you. They do not spare you any harm. It is said: 'Is there not in the matter one who spares?' if he falls short in it. Then it is used transitively to two objects in their saying: 'I do not spare you advice, nor do I spare you effort,' in terms of implication. The meaning is: I do not withhold advice from you nor do I lessen your share. And 'al-khabal' means corruption. They wish for what harms you, meaning they desire your harm, with 'ma' being a verbal noun. 'Al-'anat' refers to severe harm and hardship. Its origin is the breaking of a bone after it has been set, meaning they wish to harm you in your religion and your worldly affairs with the utmost harm and severity. 'Certainly, the hatred has appeared from their mouths' because they cannot control themselves despite their restraint and self-control, that something escapes from their tongues by which their hatred for the Muslims is known. And from Qatadah: 'The hatred has appeared to their allies from the hypocrites and disbelievers due to some of them informing others of that. And in the reading of Abdullah: 'The hatred has begun.' 'Certainly, We have made clear to you the verses that indicate the necessity of sincerity in religion and the loyalty to the allies of Allah and the enmity towards His enemies, if you understand what We have made clear to you and act upon it. If you say: What is the position of these sentences? I say: It is permissible that 'they do not spare you' is an attribute of the inner circle, and likewise 'the hatred has appeared,' as if it were said: an inner circle that does not spare you any harm, with their hatred being apparent. As for 'We have made clear,' it is an independent statement. It is better and more eloquent that they all be independent statements in the context of warning against taking them as an inner circle, as a reminder. 'And you' is the subject. 'These' is the predicate, meaning you are the ones who are wrong in allying with the hypocrites of the People of the Book. And His saying: 'You love them, and they do not love you' is a clarification of their error in their alliance, as they expend their love for the people of hatred. And it is said that 'these' is a relative pronoun (you love them) is its relative clause. And the 'wa' in 'and you believe' is for the present tense, and its position is from 'they do not love you,' meaning they do not love you while you believe in all of their book, and they, despite that, hate you. So why do you love them while they do not believe in anything from your book? And therein is a severe reproach that they are more steadfast in their falsehood than you are in your truth. Similar to (Indeed, they feel pain as you feel pain, and you hope for from Allah what they do not hope for). And the one who is enraged and regretful is described as biting his fingers and thumb. Al-Harith bin Thalabah al-Murri said: 'So I kill despicable people, humiliated, who bite their thumbs in rage.' [From Al-Harith bin Thalabah al-Murri. Biting one's fingers in anger is a metaphor for its intensity, and he mentioned the thumbs, meaning all fingers metaphorically, as there is no need for the specification that contradicts reality usually. It is also possible that it is literal. ]

Say, "Die in your rage." This is a supplication against them that they may increase in their rage until they perish from it. The meaning of the increase in rage is the increase of what angers them from the strength of Islam and the honor of its people, and what they have in that of humiliation, disgrace, and destruction. Indeed, Allah is All-Knowing of what is in the breasts. He knows what is in the hearts of the hypocrites of anger and hatred, and what occurs among them when they are alone with one another. This is a statement that is either included in the previous saying or outside of it. If you say: What is its meaning in both cases? I say: If it is included in the previous saying, its meaning is: Inform them of what they conceal, of biting their fingers in rage when they are alone, and tell them that Allah is All-Knowing of what is more hidden than what you conceal among yourselves, which are the secrets of the hearts. So do not think that anything of your secrets is hidden from Him. If it is outside of it, its meaning is: Say this to them, O Muhammad, and do not be amazed at My informing you of what they conceal, for I know what is more hidden than that, which is what they have concealed in their hearts and have not expressed with their tongues. It is also possible that there is no saying, and that His saying: "Say, 'Die in your rage'" is a command to the Messenger of Allah, blessings and peace be upon him, to be content and to have strong hope and joy in Allah's promise that they will perish in rage through the exaltation of Islam and their humiliation by it, as if it were said: Encourage yourself with that.