When you meet a group, when you fight a group of disbelievers, and he refrained from describing it because the believers would only meet the disbelievers. And meeting is a name for fighting generally. So be steadfast in fighting them and do not flee. And remember Allah much in the places of war, seeking help through His remembrance, calling upon Him against your enemy: O Allah, defeat them, O Allah, cut off their lineage, so that you may succeed, so that you may attain your desire for victory and reward. And it implies that a servant should not cease from remembering his Lord, no matter how occupied his heart may be and how much he may be concerned, and that his soul should be focused on that even if it is scattered regarding other matters. And consider what is in the sermons of the Commander of the Faithful, blessings and peace be upon him, during the days of Siffin and in his encounters with the rebels and the Khawarij—of eloquence, clarity, subtle meanings, and powerful admonitions and advice—as evidence that they were not distracted from the remembrance of Allah by anything, even if matters became severe. And do not dispute, it was read with a strengthened ت, so that you do not fail, which is understood as implied that, or it is in the jussive form due to its inclusion in the prohibition. And it indicates both meanings in the reading of the one who read: and your wind goes away, with ت and the accusative, and the reading of the one who read: and your wind goes away, with ي and the jussive. And the wind: is the state, it is likened in its effectiveness and implementation to the wind and its blowing. It was said: The winds of so-and-so blew when his state prevailed and his command was executed. From it is his saying: O my companions, do not wait for me in the valley... except for the slaves who are seated between the valleys. Are you waiting for a little while for their negligence... or will you hurry, for indeed the wind is for the hasty. [This is a narration of Sulaik bin Sulka, who passed with his two companions through the valley of Murad in Yemen and found camels that filled it. He said to them: Will you wait for me here until I go to the shepherds and find out if the tribe is near or far? He kept charming them until they informed him of the location of the tribe, and when they were far, he said to them: Should I not sing for you? They said: Yes, so he sang at the top of his voice with the two verses, and his companions came to him and drove the camels away. And 'Aam' is with a long vowel. It is said: The plural of 'Imā' is the plural of 'Umm'. And it is also said to be the plural of 'Umm', so its root is 'Aamū' like 'Adhrā' is the plural of 'Dhira'. And on the second, 'Aamū' also, like 'Aakum' is the plural of 'Akam', because 'Umm' is originally 'Umūh', so the second hamzah was replaced with an alif and the waw was turned into a ya due to its position at the end. And the hamzah is a kasrah for its suitability, then it was treated as a judge's ruling. And it was narrated instead of it 'Qudūd' and the 'Dhūd' of camels: from three to ten. And 'Atenẓirān', from 'Anẓartuh' if I delayed him. And 'Raiyth': is to delay and procrastinate, and it is in the accusative as an alternative to 'Qalīlan'. Or it is based on the circumstance. And it is permissible to read 'Atenẓirān' from 'Naẓarahu' if I waited for him. So 'Raiyth' may be a direct object. And 'Wa Taʿdūān' is from 'ʿAdw', which is speed in movement, or from 'ʿAdwān', which is transgressing the limit. And the wind was borrowed to represent the state and the effective command by the commonality of effectiveness from everything. And it is narrated 'Tughādūn' and 'Lilghādī' with the ghain with the dot: meaning or will you hurry to, for indeed victory is for the hasty. And it indicates that speed is preferable to delay.