No! A deterrent for one who denies the favor of Allah upon him by his transgression. Even if it is not mentioned, the indication of the speech is that he saw himself. It is said in the actions of the hearts: I saw myself and I learned. This is one of its characteristics. The meaning of seeing is knowledge. If it were in the sense of sight, it would be impossible for the two pronouns to be combined in its action. And 'he is sufficient' is the second object. Indeed, to your Lord is the return.

It is based on the method of addressing the human being, as a threat to him and a warning of the consequences of transgression. And 'the return' is a source like 'the good news' meaning the return. It is said that it was revealed about Abu Jahl. Likewise, 'Have you seen the one who forbids?' It is narrated that he said to the Messenger of Allah, blessings and peace be upon him: Do you claim that whoever is self-sufficient transgresses? Make for us the mountains of Mecca silver and gold, perhaps we will take from them and transgress, abandoning our religion and following your religion. Then Gabriel came down and said: If you wish, we can do that. Then if they do not believe, we will do to them what we did to the companions of the table spread. So the Messenger of Allah, blessings and peace be upon him, refrained from calling them to preserve them.

It is narrated from him, may Allah curse him, that he said: Does Muhammad prostrate his face among you? They said: Yes. He said: By the One I swear by, if I see him, I will crush his neck. Then he came to him and then retreated on his heels. They said to him: What is wrong with you, O Abu al-Hakam? He said: Between me and him is a trench of fire, and he has wings. Then 'Have you seen the one who forbids' was revealed. Its meaning is: Inform me about the one who forbids some of the servants of Allah from his prayer if that forbidding one is on the right path in what he forbids from the worship of Allah. Or if he is commanding good and piety in what he commands from the worship of idols as he believes. Likewise, if he is denying the truth and turning away from the correct religion, as we say: Did he not know that Allah sees and is aware of his conditions of guidance and misguidance, and will reward him accordingly? This is a warning.

If you say: What is the subject of 'Have you seen'? I say: The one who forbids with the conditional clause, and they are in the position of the two objects. If you say: Where is the answer to the condition? I say: It is omitted, its estimation is: If he is on guidance or commands piety, did he not know that Allah sees? The omission is indicated by its mention in the answer to the second condition. If you say: How is it correct for 'Did he not know' to be the answer to the condition? I say: Just as it is correct in your saying: If I honor you, will you honor me? And if Zaid does good to you, will you do good to him? If you say: What about the second 'Have you seen' and its placement between the object of 'Have you seen'? I say: It is an additional repetition for emphasis. And it is said that it was Umayyah ibn Khalaf who forbade Salman from prayer. No! A deterrent for Abu Jahl and a disgrace for him for forbidding the worship of Allah and commanding the worship of al-Lat. Then he said: If he does not stop from what he is in, we will surely drag him by the forelock. We will take him by his forelock and drag him with it to the fire.

And 'dragging' means to seize something and pull it forcefully. Amr ibn Ma'dikarib said: A people, when the cry occurs, I see them... between the bridled of his horse or the one who drags. This means they are a people who, when the cry for war rises, they rush to it, and you see them circling between the bridled of his horse and the one who drags, meaning seizing the forelock of his horse and pulling it towards him quickly. And 'and' is additional, even if it is in affirmation. And 'or' means 'and'. It is narrated: If it occurs with a 'ya', meaning it happens. It is narrated: If he calls out, meaning he shouts, it is like the lineage of his grandfather. And it is permissible that the cry means the one who cries out. It is narrated: When they hear the cry, it is an object. It is narrated: Between the bridled.

And this supports that 'who' in that narration is additional.

And it was read: 'We will surely drag', with the doubled 'n'. Ibn Mas'ud read: 'I will drag'. And it was written in the mushaf with the 'alif' according to the rule of stopping. And when it was known that it is the forelock of the mentioned one, he sufficed with the 'lam' of the definite article instead of the addition. 'Forelock' is in place of 'the forelock', and it is permissible to replace it with the definite article, and it is indefinite because it is described and thus stands independently with benefit. And it was read: 'forelock', as: it is a forelock. And 'forelock' in the accusative. Both are in the context of insult.

And he described it as falsehood and error based on the metaphorical chain of narration. And they are, in truth, for its owner. And in it is beauty and eloquence that is not found in your saying: 'the forelock of a liar and wrongdoer.' And the 'nadi' is the assembly in which the people gather. That is, they meet. And the intended meaning is: the people of the assembly. As Jarir said: 'They have a gathering of red-haired ones, humbled to those who oppose them, so know.' He says: 'They have a gathering in which they meet.' Or they have a group of people sitting together, and you do not see that except among the noble leaders. And 'red-haired' is a description of the referent of 'them' in the first instance, and a description of the assembly in the second, as it means 'the sitting ones.' And 'suhba' is a redness that overshadows blackness. And 'suhb' is the plural of 'asbah.' And 'sal' is the tip of the mustache at the side of the mouth, and that redness is one of the characteristics of the Romans, and it is a metaphor for harshness and severity. And 'humbled' means that among themselves they are fierce against those who oppose them. And the operative phrase has been placed first for emphasis, so know this and be certain of it, for it is true. And it is narrated instead of the second line: 'Equal are its free and its slaves.' And 'equal' is like 'tawā' in the plural form of 'sawa' not following the norm. And it is said to be a collective noun meaning 'those who are equal.' That is, they are equal in nobility and moral perfection, and were it not for the context of praise, it would be akin to admonition, as it could also imply blame. And if it is read with a kasra and shadda, it is attributed to 'sawa' which is the training for good conduct, meaning that all of them are leaders, but the first is more appropriate. And from it is the hadith: 'People are equal; there is no superiority of an Arab over a non-Arab except by piety,' as mentioned in the translation of the explanation of the dictionary. And Zuhair said: 'And among them are beautiful ranks, their faces.' And 'maqamah' means the assembly. It is narrated that Abu Jahl saw the Messenger of Allah, blessings and peace be upon him, while he was praying and said: 'Did I not forbid you?' So the Messenger of Allah, blessings and peace be upon him, responded harshly to him, and he said: 'Do you threaten me while I am the most numerous of the people of the valley in assembly?' It was narrated by al-Tabari and Ibn Mardawayh with this and more than it. And it is in the collections of al-Tirmidhi, al-Nasa'i, al-Hakim, Ahmad, and Ibn Abi Shaiba, all of them from the narration of Abu Khalid al-Ahmar from Dawud ibn Abi Hind from Ikrimah from Ibn Abbas, may Allah be pleased with them. I say: And its origin is in Sahih al-Bukhari. And Ibn Abi 'Abla read: 'He will be called upon by the Zabaniyah,' as a passive form for the object. And 'Zabaniyah' in the speech of the Arabs means the guards, the singular is 'Zabaniyah,' like 'Afariyah,' from 'zabn' which means to push. And it is said: 'Zabni,' as if it were attributed to 'zabn,' then altered for attribution, like their saying 'amsa,' and its origin is 'Zabani,' thus it is said 'Zabaniyah' for compensation, and the intended meaning is the angels of punishment. And about the Prophet, blessings and peace be upon him: 'If he calls his assembly, the Zabaniyah will take him visibly.' It was narrated by al-Bukhari and al-Nasa'i from the narration of Ma'mar from Abdul Karim al-Hariri from Ikrimah from Ibn Abbas with it. 'No!' is a rebuke to Abu Jahl, 'Do not obey him,' meaning remain steadfast on what you are upon of disobedience, as in His saying: 'So do not obey the deniers.' And 'prostrate' and persist in your prostration, meaning: prayer. 'And draw near' and come closer to your Lord. And in the hadith: 'The closest a servant is to his Lord is when he prostrates.' It was narrated by Muslim from the hadith of Abu Huraira with the wording: 'while he is prostrating.' From the Messenger of Allah, blessings and peace be upon him: 'Whoever recites Surah Al-'Alaq will be rewarded as if he has recited the entire lengthy portions.' It was narrated by al-Thalabi, al-Wahidi, and Ibn Mardawayh with their chains to Abu ibn Ka'b.