(Kuffu aidiakum) means to refrain from fighting. This is because the Muslims were refrained from fighting the disbelievers as long as they were in Mecca. They wished to be permitted to do so. When fighting was prescribed for them in Medina, a group of them [the saying 'a group of them' means they were cowardly. This was mentioned in Al-Sihah.] did so not out of doubt in the religion or desire for it, but out of aversion to risking their lives and fear of death, like (khashyat Allah) from the addition of the source. [Mahamud said: 'The saying of Allah, the Exalted: (kakhshyat Allah) from the addition of the source... etc.' Ahmad said: And a similar verse has passed in the grammar, which is the saying of Allah, the Exalted: (Fadhkuru Allah kadhikrikum abaakum aw ashad dhikra). Al-Zamakhshari read it as he acknowledged here, which is the genitive case in apposition to the mention, and we explained the permissibility of it by the interpretation mentioned by Al-Zamakhshari here, which is its inclusion in the category of the grandfather's greatness. The origin of this grammar is attributed to Abu Al-Fath, and I have clarified the permissibility of the genitive case in apposition to the mention without needing the mentioned interpretation, and I applied something similar here, which is a good point I derived from the book of Sibawayh. If I am correct, it is from Allah, and if I am mistaken, it is from myself, and Allah is the guide. Sibawayh mentioned the permissibility of saying - Zayd is the bravest of people, a man - then Sibawayh said a man is an apposition to the subject, and you may make it genitive by saying - Zayd is the bravest man - and that is the origin. The purpose of Sibawayh's words has ended. If you build upon it, it is permissible to say that so-and-so feared with the greatest fear, so you can put fear in the accusative case while you intend the source, as if you said so-and-so feared fear with the greatest fear, thus placing the second fear upon the first. If you put it in the accusative, it is as you said: Zayd is the bravest man, thus placing a man upon Zayd, and if you put it in the accusative, it is upon the origin that you say the greatest fear and make it genitive, as it was originally to say Zayd is the bravest man and make it genitive. What prevented Al-Zamakhshari from the accusative with its occurrence upon the source is that the requirement of the accusative in such a case is for the accusative to be separate from the first, unlike the genitive. Do you not see that you say Zayd honored his father, so Zayd is among the sons and you are favoring his father, and you say Zayd honored a father, so he is among the fathers and you are favoring him? If you were to place the greatest upon the first fear while you had placed its distinguishing feature in the accusative, it would necessitate the second being separate from the first, which is impossible, as fear cannot be fear and thus requires the mentioned interpretation, which is to make the first fear a fear until you separate it from the source that distinguishes it. We have clarified in Sibawayh's words the permissibility of the accusative with the occurrence of the second upon the first, just as if you had made it genitive. Its like is permissible in the verse without interpretation, and Allah knows best. There have been aspects of grammar in the verse of Al-Baqarah that some are impossible here due to the conflict of meaning, and Allah is the guide. Such types of grammar are considered in Arabic as pure essence, and one cannot reach them except after surpassing the outer layers. And your Lord is the All-Knowing, the All-Wise.] To the object. If you ask: What is the position of (kakhshyat Allah) in grammar? I say: Its position is in the accusative case as a state of the pronoun in (yakhshawna), meaning they fear people like the people who fear Allah, meaning they are resembling the people who fear Allah, or (aw ashad khashiyatan) meaning or more fearful than the people who fear Allah, and (ashad) is in apposition to the state. If you ask: Why did you deviate from the apparent meaning, which is that it is an adjective for the source, and did not consider (yakhshawna khashiyatan) like (khashiyat Allah)? I say: That is rejected by His saying: (aw ashad khashiyatan) because it and what is conjoined to it are in one ruling. If you had said they fear people with the greatest fear, it would only have been a state of the pronoun of the group and would not have been in the accusative case as a source, because you do not say so-and-so feared the greatest fear, thus placing fear in the accusative while you intend the source. Rather, you say the greatest fear and make it genitive. If you placed it in the accusative, the greatest fear would only be an expression of the subject in a state from it, unless you make fear a fear and a possessor of fear, according to their saying: the greatness of his grandfather, and you claim that its meaning is they fear people with a fear like the fear of Allah, or a fear greater than the fear of Allah. It is permissible in this case that the position of (ashad) be genitive in apposition to (kakhshyat Allah), meaning like the fear of Allah or like a fear greater than it. (Lawla akhkharatna ila ajalin qarib) is a request for an extension in the duration of the refrain and a request for a later time, like His saying: (Lawla akhkharatani ila ajalin qarib fa-asaddaqa). (Wala tuzlamuna fatilan) and you will not be wronged in the slightest, nor will you be deprived of the least of your rewards for the hardships of fighting, so do not desire it. It has also been read: (Wala yuzlamoon) with the pronoun.