Tafsir of An-Nahl 16:23

(Lā jarama) means: Certainly, or truly. (Anna Allāha ya‘lamu mā yusirrūna) from their denial, (wa mā yu‘linūna) from their arrogance. Yahya ibn Sallam and an-Naqqash said: What is intended here by "what they conceal" is their consultation in the Dār an-Nadwah regarding the killing of the Prophet, peace and blessings be upon him; this is as you see [to be a limited interpretation]. Regardless, the intent of the knowledge of that is a threat of retribution for it.

The particle anna and what follows it is interpreted as a verbal noun (maṣdar) in the nominative case due to lā jarama, based on the view held by al-Khalil, Sibawayh, and the majority: that it is a compound noun with lā, constructed like the number fifteen; after composition, its meaning became equivalent to a verb, which is "it is true." Thus, it is interpreted as a verb. Abu al-Baqā’ interprets it as a verbal noun standing in its place, which is ḥaqqan (truly). It has also been said that it is in the nominative case due to jarama itself, as a past tense verb meaning "it was established" or "it became necessary," and the lā is a negation of a presumed statement uttered by the disbelievers, similar to His saying—Glorified be He—(Lā uqsimu) [in a certain interpretation].

Al-Zajjāj held that it is in the accusative case as the object of jarama, also taken as a verb, but meaning "to earn/acquire," with its subject being hidden—referring back to what is understood from the context—and the lā is not as in the preceding qālū. It has also been said that it is the predicate of lā, with the preposition omitted, and jarama is its subject; the meaning being "there is no aversion nor prevention against the fact that Allah knows..." and the complete discussion on this has already passed.

Isa al-Thaqafi read (inna) with a kasra on the alif, as an initiation and a break from what precedes it, according to what Abu Hayyan stated. It is reported from some that lā jarama may suffice for an oath; you say: "Lā jarama, I will certainly come to you," and in that case, the sentence is the answer to the oath.

(Innahu)—Glorified be His Majesty—(lā yuḥibbu al-mustakbirīn) (He does not love the arrogant), meaning absolutely. Included in this are those who showed arrogance against Tawḥīd (monotheism) or the verses indicating it, as a primary inclusion. It is permitted that it refers to "those" specific arrogant ones, but the first [general] interpretation is more worthy. Regardless, the form istif‘āl (seeking) is not for the sense of requesting, similar to what passed before. It is possible that it is general, with the istif‘āl carried according to its manifest meaning of seeking; meaning: He does not love the one who seeks arrogance, let alone the one who is characterized by it.

Al-Raghib differentiated between kibr (pride), takabbur (arrogance), and istikbār (seeking arrogance) after stating that they are closely related. The truth is that some are occasionally used in place of others, and the mention of this will come shortly, God willing, and I believe it has already passed as well. The sentence is a justification for what the preceding speech contained regarding the threat. The intent of the negation of love is hatred; for some, it is interpreted as retribution and punishment. The reports stating the dire condition of the arrogant person on the Day of Resurrection are very numerous.