Medinan, and its verses are 14 [revealed after Al-Taghabun] 'In the name of Allah, the Most Gracious, the Most Merciful'.

Why is the lam of addition included with the interrogative ma as it is included with other prepositions in your saying: bi, fi, min, 'an, ila, and 'ala? The alif has been omitted because ma and the particle are like one thing. Their usage has been frequent in the speech of the questioner, while the use of the original form has been rare, and stopping at the addition of the letter of silence or stillness. Whoever stops in connection does so to treat it like a stop, as has been heard: three, four: with the letter and placing the movement of the hamzah on it omitted. This speech encompasses lying and breaking promises. It has been narrated that the believers said before they were commanded to fight: If we knew the most beloved deeds to Allah, we would do them and would spend our wealth and ourselves in them. So Allah guided them to jihad in His cause, and they turned away on the day of Uhud and were reproached. It was said: When Allah informed them of the reward of the martyrs of Badr, they said: If we meet in battle, we will expend our utmost effort in it, yet they fled on the day of Uhud and did not fulfill. It was said: A man would say: I killed, yet he did not kill; I stabbed, yet he was not stabbed; I struck, yet he was not struck; I was patient, yet he was not patient. It was said: A man had harmed the Muslims and inflicted harm upon them, so Suhayb killed him and another claimed his killing. Umar said to Suhayb: Inform the Prophet blessings and peace be upon him that you killed him. He said: I only killed him for Allah and His Messenger. Umar said: O Messenger of Allah, Suhayb killed him. He said: Is that so, O Abu Yahya?

He said: Yes. Then it was revealed [[Al-Tha'labi narrated from the hadith of Suhayb that "a man on the day of Badr had harmed the Muslims and inflicted harm upon them, so Suhayb killed him.

A man said: O Messenger of Allah, I killed so-and-so. The Messenger of Allah ﷺ was pleased with that. Amr ibn Abdul Rahman said to Suhayb: Inform the Prophet ﷺ of that - the hadith"]] regarding the one who claimed it. And from Al-Hasan: It was revealed concerning the hypocrites. Their calling them to faith is mockery of them and their faith. This is among the most eloquent and expressive speech [[Mahamud said: "This is among the most eloquent and expressive speech, in its meaning aimed at astonishment without the form of astonishment to magnify the matter... etc." Ahmad said: And in addition to these four aspects, there is a fifth aspect: which is the repetition of his saying 'ma la taf'aloon' which is a single term in a single speech. Among the benefits of repetition is intimidation and magnification, otherwise the speech would have been independent if it had been said: 'Great is the hatred with Allah that.' Its repetition is only for the sake of this second benefit, and Allah knows best.]] in its meaning aimed at the astonishment in 'Kabura' without its wording, like his saying:

The fangs of Kulaib have become fierce.

The meaning of amazement is the glorification of the matter in the hearts of the listeners. Amazement only occurs from something that is outside of its counterparts and forms. It is attributed to your saying. And the word مَقْتاً is in the accusative as an explanation, indicating that their saying what they do not do is pure hatred without any mixture in it, due to the intensity of their hatred towards it. The term مَقْت is chosen because it is the strongest form of hatred and the most expressive. From it, it is said: the marriage of hatred, referring to the contract on the disgrace. It is not limited to making hatred great, but it made it the greatest and most severe. And with Allah, it is more severe than that, because if the greatness of His hatred is established, then its intensity and severity are complete, and doubts are removed from it. It was said to some of the predecessors: 'Tell us a narration.' He was silent, then it was said to him: 'Narrate to us.' He said: 'You command me to say what I do not do, so I hasten the hatred of Allah.' In His saying, 'Indeed, Allah loves those who fight in His cause,' following the mention of the hatred of those who lag behind: it is evidence that the hatred is attached to the saying of those who promised to remain steadfast in fighting the disbelievers but did not fulfill it. Zayd ibn Ali read: 'they fight' with the ت opened. And it was read: 'they kill' in rows, standing in line, as if they are in their closeness without any gap or flaw, a structure that is aligned with one another and arranged. It is said that it may mean the equality of their intentions in steadfastness, so that they are united in purpose like a well-constructed building. And some of them said: there is evidence in it for the virtue of fighting on foot, because horsemen do not align in this manner. And His saying 'in rows as if they are a well-constructed building' consists of two intertwined states.