Abdullah bin Abdullah bin Ubayy asked the Messenger of Allah, blessings and peace be upon him, to seek forgiveness for his father during his illness, and he did so. Then it was revealed, and the Messenger of Allah, blessings and peace be upon him, said, "Indeed, Allah has permitted me, so I will increase beyond seventy." [[I did not find it in this context, and its origin is in what is agreed upon from Ibn Umar, may Allah be pleased with him, who said, "When Abdullah bin Ubayy died, his son came to the Messenger of Allah, blessings and peace be upon him, and asked him to give him his shirt to shroud his father in. He gave it to him, then he asked him to pray for him. He stood to pray for him, and Umar, may Allah be pleased with him, took hold of his garment and said: 'Are you going to pray for him when Allah has forbidden you to pray for him?' He said: 'Indeed, I was given the choice.' He said: 'Seek forgiveness for them or do not seek forgiveness for them,' and I will increase beyond seventy. So he prayed for him, and Allah, the Exalted, revealed: 'And do not pray over any of them who dies ever.' So I stopped praying for them." - The wording is from Muslim]] Then it was revealed: 'It is all the same for them whether you seek forgiveness for them or do not seek forgiveness for them.' And we have mentioned that this matter is in the meaning of the news. [[Mahamud said: "We have mentioned that this matter is in the meaning of the news... etc." Ahmad said: "What Al-Zamakhshari claims in this and similar matters of what is omitted is what is intended by the command, and this is in its place, like the saying of Katheer Al-Azzah: 'Do wrong to us or do good, there is no blame.' It is as if he is saying to her: 'Test your place with me and the strength of my love for you, and treat me with wrongdoing and kindness, and see if my state with you differs whether you do wrong or good?' Likewise, the meaning of the verse: 'Seek forgiveness for them or do not seek forgiveness for them,' and see if they are forgiven in the case of seeking forgiveness and leaving it? And do the two states differ or not? Ahmad said: 'And it has been reported in the form of news in the other verse in the saying of Allah, the Exalted: 'It is all the same for them whether you seek forgiveness for them or do not seek forgiveness for them, Allah will not forgive them.' ]] It is as if it was said: 'Allah will not forgive them whether you seek forgiveness for them or do not seek forgiveness for them,' and indeed it contains the meaning of condition. We have mentioned the point in bringing it in the wording of command, and the seventy is used in their speech as a metaphor for abundance. Ali bin Abi Talib, may Allah be pleased with him, said: 'I will make the sinner and the son of the sinner... seventy thousand holding the forelocks.' [[I will make the sinner and the son of the sinner... seventy thousand holding the forelocks. Worthy of the rings of the shields... they have kept the horses with the camels. Lions of the place when there is no escape. This is attributed to Ali bin Abi Talib, may Allah be pleased with him, regarding Amr bin Al-Aas. And 'Sabh' means the water of the morning at dawn. It is narrated as 'I will accompany' from companionship, and it may be a distortion. He likened the attainment of the disliked to the attainment of the beloved in a mocking manner, so it is a literal metaphorical mockery. It is possible that he likened the knights for their coming in the morning to the morning in a figurative mocking manner. And 'I will make' is a depiction. And 'seventy thousand' is a second object. And what is meant is abundance. And 'the holders' is the plural of 'holder,' and what is meant are the forelocks of their horses or the edges of their turbans from behind them or the hair of their heads. And holding the forelock is a sign of bravery and turning in battle. And 'the bags' are what a woman wraps around her waist, and it is also used for her waist. And 'the bag' is a small pouch behind the rider. And 'the rings' - with a kasra - is the plural of 'ring.' And 'the shields' are the smooth, shining armor, described in both singular and plural. So the meaning is: they are wearing armor. Or there is nothing in their bags except it. And 'the camels' are the female camels: meaning they combined between the two types, and made them like lions of the place, meaning the drought, to indicate that they are hungry and thirsty for the flesh and blood of the enemies. And the right of the name 'no' is that it is built on the opening, so it may be that the rhyme broke it. And the most correct is that the name is in the meaning of 'other' as in the correct sayings, or when there is no escape, or it is built on the opening for the intention of addition. And it is likened to a descent, or it is a genitive with a general meaning as mentioned in 'And there is no time.' And it is possible - though unlikely - that there is in the speech an omitted addition, meaning 'no time when there is no escape,' meaning delayed from war, and it is possible that 'no' is extra between the two related terms, like 'Do not be afraid of the night.' Meaning when there is no escape for the knights and their fleeing.

If you say: How could it be hidden from the Messenger of Allah, blessings and peace be upon him, while he is the most eloquent of the Arabs and the most knowledgeable of the styles of speech? Ahmad said: The judge, may Allah be pleased with him, denied the hadith of seeking forgiveness and did not authenticate it. A group elevated its acceptance to the point that they made it a basis in the concept of contradiction, and they built upon the idea that he, peace be upon him, understood from the specification of the negation of forgiveness by seventy that forgiveness is established for more than that. This is the reason for the judge's denial of them. The mention of this number implies the abundance of seeking forgiveness. How could that be, when he followed it with the saying: 'That is because they disbelieved...' The verse clarifies the reason preventing forgiveness for them, until he said: 'My Lord has granted me permission, so I will increase beyond seventy.' I say: It was not hidden from him, but it was made to appear as such to demonstrate the extent of his mercy and compassion for those to whom he was sent, like the saying of Ibrahim, peace be upon him: 'And whoever disobeys me, indeed, You are Forgiving and Merciful.' In the Prophet's, blessings and peace be upon him, display of compassion and mercy: it is kindness for his nation and a call for them to show mercy to one another.