The right hand, since it is the noblest of the two limbs and the strongest, they would seek blessings through it. With it, they would shake hands, wipe, hand over, and take. They would engage in most matters with it, and they would be pessimistic about the left hand. Therefore, they called it: the left hand, just as they named its sister the right hand, and they sought blessings from the favorable omen. [The saying 'and they sought blessings from the favorable omen': the favorable omen is that which passes from the left to the right. The unfavorable omen is its opposite. This is stated in the dictionaries.] They would take omens from the unfavorable omen, and the left-handed person was considered defective among them. The Shari'ah supported this by commanding the performance of the best matters with the right hand and the least favorable with the left hand. The Messenger of Allah, blessings and peace be upon him, loved to use the right in everything. [This is agreed upon from the hadith of Aisha, may Allah be pleased with her, which is more complete than this.] The right hand was designated for recording good deeds, and the left for recording bad deeds. The good-doer is promised that his book will be given to him in his right hand, while the wrongdoer will have it given to him in his left hand.

The right hand was borrowed to signify the side of good and its aspect, so it was said: he came to him from the right, meaning: from the side of good and its direction, then he turned him away and led him astray. It has been mentioned in some tafsirs: whoever the devil comes to from the right side: he comes to him from the direction of religion, thus confusing the truth for him. Whoever comes to him from the left side: he comes to him from the direction of desires. Whoever comes to him from in front: he comes to him from the direction of denying the Day of Resurrection and the reward and punishment. Whoever comes to him from behind: he frightens him with poverty for himself and for those who will come after him, so he does not maintain family ties nor pay zakat. If you say: Their saying: he came to him from the direction of good and its aspect: is a metaphor in itself, how then is the right hand made a metaphor for the metaphor? I say: Some metaphors have become so prevalent in usage that they have become akin to realities, and this is one of those. You may also consider it borrowed for strength and might, because the right is described with strength, and with it, force is exerted. The meaning is: you used to come to us with strength and might, and you aimed at us with authority and dominance until you led us to misguidance and compelled us to it. This is from the speech of followers to their leaders, and of the misguided to their devils. Rather, you were not believers; rather, you refused faith and turned away from it, while you were capable of it, choosing disbelief. There was no power over you that we could take from you to compel you to it; rather, you were a people who chose tyranny. Thus, it became incumbent upon us, and we were bound by the saying of our Lord: 'Indeed, we will certainly taste [the punishment].' This means: the warning of Allah that we will certainly taste His punishment, for He knows our condition and that we deserve punishment for it. If the warning were to be stated as it is, it would have been said: 'Indeed, you will taste [the punishment].' However, it was changed to the speaker's wording because they are speaking about themselves. An example of this is the saying of the one who said:

'Indeed, I claimed that Hawazin has little wealth.' [The saying 'Did Hawazin not claim that I have little wealth... and do I have anything other than what I have spent of wealth?'] 'I have spent it, yes, and yes, long ago... as it was, there is wealth and burden.'

'Is this an opening? And Hawazin: is his wife, and he has included 'claimed' to mean 'said,' thus he attributed it to the sentence. If he were to narrate her words verbatim, he would have said: 'Say, what is your wealth?' However, he came with the 'I' of the speaker to allow narration by meaning. 'And is there' is an interrogative of denial, and 'other' is a preceding state, meaning: I have no wealth other than what I have spent on noble causes, and I have spent it. It is in the passive form, describing wealth, meaning: nothing pleases me other than what I have spent. He clarified the direction of spending with the words: 'yes and yes,' meaning my answer to those who ask about it from long ago: it is a burden and harm on what I had of wealth, and it is possible that 'I have spent' is in the active form. The first 'yes' is its object, meaning: do I have wealth to spend? The answer is 'yes,' while the state is that 'yes' is a burden on wealth, and it is a destruction for it long ago, where I disappoint the one asking with it.] If he were to narrate her words, he would have said: 'Say, what is your wealth?' And from this is the saying of the one who swears to the one taking an oath: 'Swear, and I will surely expel you.'

The hamzah is for the narration of the words of the swearing one, and the taa is for the approach of the one swearing towards the one sworn. So we led you astray, calling you to misguidance, a call that was sufficient for the desire, due to your acceptance of it and your preference for misguidance over guidance. Indeed, we were led astray, so we wanted to lead you astray so that you would be like us. Indeed, the followers and the leaders will all be sharing in the punishment on that Day of Resurrection, just as they were sharing in the misguidance. Indeed, we will do the same with every criminal, meaning that the reason for punishment is the crime, so whoever commits it deserves it. Indeed, they used to flee or show arrogance when they heard the word of monotheism and refused except for polytheism.