It has also been said that the meaning is: “He calls upon one whose harm is nearer than his benefit—he calls upon him.” The latter occurrence of “he calls upon” is omitted because the first suffices. Thus, if you were to say, “He strikes one whose good is greater than his evil—he strikes him,” and then omit the latter phrase, that would be permissible.

It has also been said that the particle is emphatic, the meaning being: “By Allah, he calls upon one whose harm is nearer than his benefit.”

It has also been said that the words “he calls upon” are connected to His statement, “That is the farthest straying.” That is, He says: “That is the farthest straying: he calls upon,” then begins a new statement: “One whose harm is nearer than his benefit.” On this analysis, “one” is in the nominative position as the subject, while its predicate is: “What an evil patron,” that is, helper. It has also been said: the object of worship. “And what an evil companion,” that is, an associate and intimate companion. This refers to the idol. The Arabs call a spouse a companion because of intimate association.

“Indeed, Allah will admit those who believe and do righteous deeds into gardens beneath which rivers flow. Indeed, Allah does whatever He wills. (14) Whoever thinks that Allah will not support him in this world and the Hereafter, let him stretch out a rope to the sky, then let him cut it; then let him see whether his scheme will remove what enrages him. (15)”

His saying, exalted is He: “Indeed, Allah will admit those who believe and do righteous deeds into gardens beneath which rivers flow. Indeed, Allah does whatever He wills.” “Whoever thinks that Allah will not support him”—that is, His Prophet Muhammad, peace and blessings be upon him—“in this world and the Hereafter, let him stretch out a rope”: that is, a cord, “to the sky.” According to the majority, by “the sky” He means the ceiling of the house; that is, let him fasten a rope to the ceiling of his house and hang himself with it until he dies, “then let him cut” the rope after strangling himself.

It has also been said that “then let him cut” means: let him extend the rope until it breaks, so that he dies strangled. “Then let him see whether his scheme”—that is, his action and stratagem—“will remove what enrages him.” The word “what” here conveys a verbal-noun meaning; that is, will his scheme and stratagem remove his rage? Its meaning is: let him choke with rage until he dies. This is not intended as a literal command that he actually do so, since he would be unable to cut or to see after strangling himself and dying. Rather, it is like saying to an envious person: “If you are not pleased with this, then choke and die of rage.”

Ibn Zayd said: What is meant by “the sky” is the well-known heaven.

The meaning of the verse is: whoever thinks that Allah will not aid His Prophet, and plots against his cause in order to sever it from him, should sever it at its very source, for its source is in heaven. Let him stretch out a rope to heaven, then cut off from the Prophet, peace and blessings be upon him, the revelation that comes to him; then let him see whether he is able to remove his rage by this action.