And 'Wahid' is a state from Allah, the Exalted, with two meanings. One of them is: Leave me alone with him, for I will reward you in avenging him for every avenger. The second is: I created him alone; no one shared in his creation. Or it is a state from the created being in the sense that: I created him as unique and singular, having no wealth or offspring, like His saying: 'And indeed, you have come to us individually as We created you the first time.' It is said that it was revealed about Al-Walid ibn Al-Mughira Al-Makhzumi, who was nicknamed 'the unique' among his people. Perhaps he was given this title after the verse was revealed. If he was called this before, it is a mockery of him and his title, and a change from the purpose they intended—of praising him and commending him as the unique of his people for his leadership, wealth, and prominence in this world—to a face of blame and reproach: that he was created alone, having no wealth or offspring. So Allah granted him that, yet he disbelieved in Allah's blessing, associated others with Him, and mocked His religion. 'Mamdoodan' means extended, abundant: or extended by growth, from the extension of a cat or the extension of a river. It is said that he had crops, livestock, and trade. And from Ibn Abbas: it is what he had between Mecca and Ta'if of various types of wealth. It is said that he had a garden in Ta'if whose fruits did not cease in summer and winter. It is said that he had a thousand mithqals. It is said four thousand. It is said nine thousand. It is said a hundred thousand. And from Ibn Jurayj: a yield month by month. And sons present with him in Mecca, not parting from him for any work or trade, because they were secure due to the abundance of their father's blessings and their independence from earning a living themselves. He was comfortable with them, not preoccupied with their absence, nor fearing the dangers of travel upon them, nor saddened by their separation and longing for them. It is permissible that it means: they are men who witness with him gatherings and assemblies. Or they hear their testimony in matters of litigation. And from Mujahid: he had ten sons. It is said thirteen. It is said seven, all of them men: Al-Walid ibn Al-Walid, Khalid, Imarah, Hisham, Al-As, Qais, and Abd Shams. Three of them embraced Islam: Khalid, Hisham, and Imarah. 'And I prepared for him a preparation' and I spread for him the wide honor and leadership among his people. So I completed for him My blessing of wealth and honor, and their combination is perfection in the eyes of the people of this world. Hence the saying of the people: May Allah prolong your support and preparation, meaning: an increase in honor and dignity. Al-Walid was among the dignitaries of Quraysh and their leaders, and for that reason he was called 'the unique' and 'the flower of Quraysh.' Then he desires, in a sense of disbelief and rejection of his desire and greed. [Mahamud said: 'He entered then in disbelief and rejection of his desire for increase, and in denial of that, so Allah returned his desire disappointed...'] Ahmad said: because the vile word came to his mind after deep contemplation: he could not help but utter it without hesitation. It means that there is no more than what he has been given, in abundance and plenty. It is said that he used to say: If Muhammad is truthful, then Paradise was created only for me. 'Nay' is a rebuke to him and a cutting off of his hope and desire. 'Indeed, he was obstinate towards Our signs' is a reason for the rebuke in a way of resumption, as if a speaker said: Why is he not increased? It was said: He was obstinate against the signs of the Benefactor and disbelieved in His blessing, and the disbeliever does not deserve more. It is narrated that he continued after the revelation of this verse to lose his wealth until he perished. 'I will burden him with a steep ascent' means I will cover him with a difficult ascent: it is a metaphor for the torment that is hard to bear. And from the Prophet, blessings and peace be upon him: 'He will be tasked to ascend a steep slope in the Fire; whenever he places his hand on it, it will melt.' [Narrated by Al-Bazzar, Al-Tabarani in Al-Awsat, Al-Bayhaqi in Al-Shu'ab, Al-Tabari, and Ibn Abi Hatim, all from the path of Sharik from Ammar Al-Dahni from Atiyyah from Abu Sa'id, raised. Al-Bazzar said: We do not know it raised except by Sharik. Al-Tabarani confirmed it.]

And it was narrated by Al-Bazzar and Al-Bayhaqi from the narration of Ibn 'Uyaynah from 'Imarah, raised up. If he raises it, it returns, and if he puts his foot down, it melts, and if he raises it, it returns. And from him, blessings and peace be upon him: 'The ascent is a mountain of fire in which seventy autumns ascend, then they fall in it likewise forever.' This was narrated by Al-Tirmidhi from the path of Abu Lahi'ah from Duraj from Abu Al-Haytham from Abu Sa'id, raised up. It has also been narrated by Al-Hakim, Al-Tabari, and Al-Bayhaqi in Al-Shu'ab from the narration of 'Amr ibn Al-Harith from Duraj. And Ibn Mardawayh narrated it from the narration of Rushd ibn Sa'd from Duraj as well. Indeed, he thought about the reason for the warning, as if Allah, glorified and exalted is He, hastened him with poverty after wealth, and humiliation after honor in this world due to his obstinacy. He will be punished in the Hereafter with the most severe and horrific punishment for reaching the limit and utmost of his obstinacy in his thinking, and his calling the Qur'an magic. It is possible that the word of deterrence is followed by His saying: 'I will surely burden him with a steep ascent' as a refutation of his claim that Paradise was created only for him, and informing him that he is among the most severely punished of the people of Hell, and this is justified by his obstinacy. His saying: 'Indeed, he thought' is a substitute for his saying: 'Indeed, he was obstinate towards Our signs' as an explanation, but it is his obstinacy. Its meaning is that he thought about what to say regarding the Qur'an and estimated in his mind what to say and prepared it. So he was killed, how he estimated! This is astonishment at his estimation and his hitting the mark. And his throwing the target that Quraysh was aiming for. Or it is praise of him in a mocking manner. Or it is a narration of what they repeated from their saying: 'He was killed, how he estimated!' in mockery of them and in admiration of his estimation, and their exaggeration of his words. The meaning of the saying of the speaker: 'May Allah kill him, how brave he is!' and 'May Allah disgrace him, how eloquent he is!' indicates that he has reached a level that is worthy of envy and that his envious one calls upon him with that. It was narrated that Al-Walid said to the Banu Makhzum: 'By Allah, I have just heard from Muhammad words that are neither from the words of humans nor from the words of jinn. It has sweetness, and upon it is a freshness. Its top is fruitful, and its bottom is abundant. It rises and is not surpassed.' Then Quraysh said: 'By Allah, Al-Walid has converted. By Allah, all of Quraysh will convert.' Abu Jahl said: 'I will take care of him for you.' So he sat with him, sad, and spoke to him with what he had in mind. He then stood and came to them and said: 'You claim that Muhammad is insane, have you seen him choke? And you say he is a soothsayer, have you ever seen him prophesy? And you claim he is a poet, have you seen him engage in poetry at all? And you claim he is a liar, have you tested him with anything of lying?' They said in all of that: 'O Allah, no.' Then he said: 'What is he?' He thought and said: 'He is nothing but a sorcerer. Did you not see him separate between a man and his family, and his children, and his patrons? What he says is nothing but magic that he has learned from Musaylimah and the people of Babylon.' So the gathering erupted in joy, and they dispersed, admiring his words and astonished by him. Then he looked at the faces of the people, then he frowned. Then he scowled. Then he turned away, proud, when the terrible word crossed his mind, and he intended to throw it, describing the forms he had taken until he derived what he derived, mocking him. It was said that he estimated what he would say, then looked into it, then frowned when the means became tight for him and he did not know what to say. It was said that he frowned at the Messenger of Allah, blessings and peace be upon him, then turned away from the truth and was proud of it, so he said what he said. Then he looked is an addition to 'he thought' and 'he estimated,' and the invocation is an interruption between them. If you say: What is the meaning of 'then' that is present in the repetition of the invocation? I say, it indicates that the second time is more emphatic than the first. And similar to His saying.

O, submit then submit then submit. If you say: What is the meaning of the intermediate between the actions that follow? I say, it indicates that it may occur in contemplation and delay, as if there is a slackening and distance between the corresponding actions. If you say: Why was it said 'he said' with the conjunction after connecting it with 'then'? I say: Because the word came to his mind after the inquiry, he could not help but utter it without hesitation.

If you say: Why was the conjunction not placed between the two sentences? I say: Because the latter follows the former in the manner of emphasis of the emphasized.