Al-Hasan read: the Gospel, with the opening of the hamzah. His matter is easier than the matter of the barṭīl and al-sakīnah for those who narrated them with the opening of the fā', because the word is foreign and does not require preserving the structures of the Arabs. And it was read: ra'afa, on the pattern of fa'ālah, meaning: We guided them to compassion and empathy among themselves. Similar to this is the description of the companions of the Messenger of Allah, blessings and peace be upon him, as 'merciful among themselves.' The monasticism: they were terrified in the mountains, fleeing from the trials in religion, dedicating themselves to worship. This is because the tyrants prevailed over the believers after the death of Jesus, and they fought them three times, killing until only a few remained. They feared that they would be tempted in their religion, so they chose monasticism: and its meaning is the action attributed to the monks. [Māhūn said: 'Monasticism: the action attributed to the monks... etc.' Ahmad said: 'And there is a problem in it, for the attribution to the plural in its form is not acceptable to them until it is returned to its singular, unless it is said that when the monks became a specific group, this name - even though it is plural - became like a proper noun for them, so it is similar to Anṣārī, Madā'inī, and ʿArabī.]

And he who is fearful: is the active participle from rahaba, like khashiyān from khashiya. And it was read: wa-rāhibāniyyah with a dāmmah, as if it is an attribution to the monks: and it is the plural of rāhib like rākiḍ and rukbān, and its position is by an implied verb. [Māhūn said: 'And it is positioned by an implied verb... etc.' Ahmad said: 'In the grammatical analysis of this verse, Abū ʿAlī al-Fārīsī was entangled and sided with the faction of trial and the group of innovation. He analyzed rāhibāniyyah as being positioned by an implied verb that is explained by the apparent. He justified the prohibition of conjunction by saying: 'Do you not see that monasticism cannot be carried on Jَعَلْنَا while describing it with his saying: 'They innovated it,' because what He, the Exalted, creates is not innovated by them? Al-Zamakhsharī also went to a blameworthy source, and his accursed devil led him astray. When he permitted what Abū ʿAlī prohibited, he excused it by distorting the creation to guidance, fleeing from what Abū ʿAlī feared: the belief that this is created by Allah, the Exalted, and inclining towards polytheism and believing that what they do is not done by Allah, the Exalted, nor created by Him. And what is in this verse is sufficient evidence after the definitive proofs and rational arguments for the invalidity of what they believed, for it mentions the place of mercy and compassion, knowing that its place is the heart. So He made His saying: 'IN THE HEARTS OF THOSE WHO FOLLOWED HIM' an affirmation of His creation of these meanings and a depiction of the meaning of creation by mentioning its place. If the intended meaning were something uncreated in their hearts for Allah, as they claimed, there would be no place for His saying: 'in the hearts of those who followed Him.' And Allah refuses that His noble Book includes anything without a place for it. May Allah inspire us with the proof and guide us on the clear path. Indeed, He is the Guardian of success and the Giver of truth.]

It is explained by the apparent: its estimation. And they innovated monasticism, meaning: they created it from themselves and vowed it, what We did not prescribe for them except seeking the pleasure of Allah, an exception that is disjointed, meaning:

But they innovated it seeking the pleasure of Allah, so they did not preserve it as it should be preserved, as is required of the one who vows to uphold his vow, for it is a covenant with Allah that it is not permissible to break. So We gave those who believed, meaning: the people of mercy and compassion who followed Jesus, and many of them are wicked, those who did not uphold their vow. And it is permissible that monasticism is conjoined with what preceded it, and they innovated it: a description for it in the position of the accusative, meaning: and We placed in their hearts compassion and mercy and an innovated monasticism from them, meaning: We guided them to compassion among themselves and to the innovation of monasticism and its initiation, what We did not prescribe for them except to seek thereby the pleasure of Allah and to earn the reward. On the condition that He prescribed it for them and obligated it upon them to escape from trials and seek thereby the pleasure of Allah and His reward, so they did not all preserve it as it should be preserved, but some of them did. So We gave the believers who upheld it among them their reward, and many of them are wicked. They are those who did not uphold it.