They hasten, from the hastening of the ostrich. And they hasten: from 'azaf, when it enters into the hastening. Or from 'azafah, when it carries it upon the hastening, meaning: they hasten one another. And they are hastened, in the passive form, meaning: they are carried upon the hastening. And they hasten, from wazaafa yazfu if he hastens. And they hasten: from zafāh if he leads it. It is as if some of them hasten towards one another due to their eagerness to it. If you say: What is the relation between this and His saying, 'They said, who has done this to our gods? Indeed, he is among the wrongdoers,' they said, 'We have heard of a young man who mentions them, they say his name is Ibrahim,' as if there is a contradiction since it was mentioned here that they turned away from him out of fear of contagion, but when they saw him breaking them, they rushed towards him to stop him and to act against him. Then it was mentioned that they asked about the breaker, until it was said to them: 'We heard Ibrahim condemning them,' so perhaps he is the breaker. In one instance, they witnessed him breaking them, and in another, they inferred from his condemnation that he is the breaker. I say: There are two perspectives in this. The first is that those who saw him and hastened towards him were a few of them, not their majority or their leaders. When the majority and the elite returned from their festival to the house of the idols to eat the food they had placed there for blessings and saw it broken, they were disgusted by that and asked: Who did this to it? Then those few did not report it as a clear gossip, but rather in a way of insinuation and hinting by saying, 'We heard of a young man who mentions them,' to some of the distractions. The second is that he breaks it and goes without anyone noticing, and their rushing towards him occurs after their return from their festival and their asking about the breaker. And their saying: 'They said, so bring him before the eyes of the people.'