A frequent swearer, swearing in truth and falsehood, and sufficient is he as a deterrent for those accustomed to swearing. And similar is His saying, 'And do not make Allah a target of your oaths.' Humiliating, from humiliation, which is little and despicable. He means little in opinion and distinction. Or he intended the liar because he is despicable among people. A slanderer, a backbiter, a reviler. And from Al-Hasan: he twists his lips among the people. A gossiper, spreading gossip, a transmitter of words from one group to another in a manner of incitement and corruption between them. Gossip and slander: incitement. Some Arabs recited to me: 'You have become a gossiper, spreading gossip... walking with it to Tamim.' [This is a saying of an Arab addressing the fire. And 'becoming a gossiper' means igniting. And 'Tamimah' refers to the embellishment of speech and its distortion to corrupt between people. A patterned or embellished garment is one that is decorated. And 'Zahra' (with a fatha) is the name of a gossiper woman. And 'Tamimah' is the tribe of Tamim. He addressed the fire as if it were rational and commanded it, saying: 'Ignite like the igniting of gossip while this woman walks with it to the Banu Tamim,' and she was one who caused much corruption among the Arabs, to the extent that she became a proverb, and her igniting of gossip was made more significant than the igniting of fire. He commanded it to blaze as it blazed, and between 'gossip' and 'Tamimah' is a subsequent pun.]

A preventer of good, stingy. And good refers to wealth. Or a preventer of its people from good, which is Islam, so he mentioned what is prevented without mentioning the prevented, as if he said: a preventer from good. It is said that he is Al-Walid ibn Al-Mughira Al-Makhzumi: he was wealthy, and he had ten sons. He would say to them and to his kin: 'Whoever among you converts to Islam, I will prevent him from my support,' according to Ibn Abbas. And it is said that he is Abu Jahl. And according to Mujahid: it is Al-Aswad ibn Abd Yaghuth. And according to Al-Suddi: it is Al-Akhnas ibn Shariq, whose origin is in Thaqif and his lineage is in Zuhra. Therefore, it is said: a base, aggressive one, exceeding in oppression his limit. A sinful one, abundant in sins. A harsh, coarse, and rude person, from 'to be harsh': if he leads him violently and roughly. After that, after he has been counted among the faults and deficiencies, he is a base one, called. [Mahamud said: 'The harsh one is coarse, and the base one is called, and thus Al-Walid ibn Al-Makhzumi was claimed by Al-Mughira after eighteen years of his birth...'] Ahmad said: 'The reason these two are mentioned among his greatest faults is due to what follows, for it gives a sense of a gradual decline in rank between what was mentioned first and what was mentioned later in evil and good. An example in good is His saying, 'And the angels after that are supporters.' Hence, the word 'then' is used to indicate a delay in ranks, even if it gives the opposite of the order of existence.']

Hassan said: 'And you are a base one, hung in the family of Hashim... as a single empty cup is hung behind the rider.' [This is addressed by Hassan ibn Thabit to Al-Walid ibn Al-Mughira, saying that he is base, meaning hung in the family of Hashim like a base hanging from leather, which is a small piece of skin left hanging from its edge, so he compared him to it and compared him to the empty cup hung behind the rider.]

And Al-Walid was a claim in Quraysh, not of their kind; his father claimed him after eighteen years of his birth. And it is said:

His mother desired him, and he did not know until this verse was revealed. His harshness and his calling were made his greatest faults. This is because if he is harsh and his nature is rough, his heart becomes hard and he becomes bold in every sin. The common understanding is that if the sperm is foul, the one born from it is foul. For this reason, the Messenger of Allah, blessings and peace be upon him, said, "The child of adultery does not enter Paradise, nor does his child, nor the child of his child." [Reported by Abu Nu'aym in the biography of Mujahid from the narration of Abdullah ibn Hassan in the biography of Yusuf ibn Asbat from the narration of Barakah ibn Muhammad about Yusuf ibn Asbat from Abu Isra'il al-Mal'i from Isma'il ibn Ishaq from Qabisa ibn Amr from Mujahid from Banu 'Amr from Abu Huraira. Then it was narrated through the route of Ishaq ibn Mansur from Abu Isra'il with it, and Abu Ishaq is very weak. Ibn Tahir and Ibn al-Jawzi claimed that this hadith is fabricated. It has been contradicted from Mujahid. Al-Nasa'i narrated it through the route of Ibrahim ibn Mujahid from Mujahid from Muhammad ibn Abdur-Rahman from Abu Huraira with the wording, "The child of adultery does not enter Paradise, nor anything from his lineage up to seven fathers." And Ibrahim has weakness in it. It was also narrated from the narration of Yazid ibn Abu Ziyad from Mujahid from Abu Sa'id similar to the hadith of Mansur that follows. And Yazid is weak. Al-Nasa'i also narrated from the narration of Shu'ba from Mansur from Salim ibn Abu al-Ja'd from Abdullah ibn Sharik from Jabran from Abdullah ibn Umar with the wording, "The child of a fornicator does not enter Paradise," and from the narration of Sufyan from Mansur by omitting Abdullah ibn Sharik. Ibn Hibban reported it from both ways and said the two paths are preserved. However, Al-Thawri is more knowledgeable about the hadith of Mulu.] And after that, there is a similarity to the word "then" in His saying, "Then he was among those who believed." Al-Hasan read: "Atil," raising it as a reproach, and this reading strengthens what is indicated thereafter. And the term "zanīm" refers to the zinnah, which is a piece of skin from the goat that is cut and left hanging in its throat, because it is an addition that is hung without its rightful owner. It means he was wealthy, related to His saying, "And do not obey him," meaning do not obey him with these faults, because he is wealthy. That is, due to his wealth and his share of this world. It may also relate to what follows in the sense that being wealthy and having children caused him to deny Our signs. [The phrase "deny Our signs" is the wording of Al-Nasafi: "he denied Our signs."] And the phrase "he said" which is the response does not work in what precedes it, because what follows the condition does not work in what is before it, but what the sentence indicates in terms of the meaning of denial. It was read: "Did he say?" as a question regarding: "Except that he was wealthy and had children, he denied." Or, "Do you obey him because he was wealthy?" Al-Zubair reported from Nafi': "If he was," with a kasrah, and the condition is for the addressee, meaning do not obey every swearing liar who is wealthy, because if he obeys the disbeliever due to his wealth, it is as if he has conditioned obedience on wealth. And similar to directing the condition to the addressee is the directing of hope to him in His saying, "Perhaps he will remember." The face is the most honorable place in the body, and the nose is the most honorable place of the face due to its precedence. For this reason, they made it a place of honor and pride, and derived from it the term "anifah." They said the nose is in the nose, and he has pride in his nose, and so-and-so is high-nosed. They said about the humiliated: "He had his nose cut off," and "He is humiliated." Thus, it is expressed by the branding on the snout as the utmost humiliation and disgrace, because the branding on the face is a blemish and disgrace. [The phrase "and disgrace" in the dictionary means "I humiliated him." (A)] So how about it on the most honorable place of it? Indeed, Abbas branded camels on their faces, and the Messenger of Allah, blessings and peace be upon him, said to him, "Honor the faces." [I have not seen it like this. In Ibn Hibban from the hadith of Ibn Abbas, "Abbas branded a camel of his. And an animal on its face was seen by the Prophet, blessings and peace be upon him, who became angry: Abbas said, 'I will not brand it except on its rear,' so he branded it on its jowls." Its origin is in Muslim with the wording, "The Messenger of Allah, blessings and peace be upon him, saw a donkey branded on the face, and he disapproved of that. The man said, 'By Allah, I will not brand it except on the farthest part of the face.' So he ordered a donkey of his to be branded on its jowls. He was the first to brand on the jowls, and Al-Tabarani added, 'And the man who branded was Abbas ibn Abdul-Muttalib.'] So he branded it on its jowls. [The term "jowls" refers to what is around the rear - as indicated by the dictionary.] And in the wording of the snout: it is a sign of disdain and contempt. It is said to mean: We will mark him on the Day of Resurrection with a disfigured sign by which he will be distinguished from all the disbelievers, just as the Messenger of Allah, blessings and peace be upon him, showed animosity that distinguished him from them. It is said that he was struck on the snout with a sword on the Day of Badr, and a mark remained on his snout. It is said: We will disgrace him with this insult in both abodes, so it will not be hidden, just as the mark on the snout is not hidden. And from Al-Nadr ibn Shumail: the snout refers to wine, and its meaning is: We will mark him for drinking it, which is a stretch. Wine is called "snout," just as it is called "salafah." It is what has been pressed from grape juice. Or because it flies in the nostrils.