Tafsir of Al-Isra 17:63

(He said, "Go!"): It is not intended here as the literal command to depart, which is the opposite of coming; rather, it means to leave him be and to allow what his soul has tempted him with, as a form of humiliation for him, just as you say to one who opposes you, "Do as you wish." It has been said: It is permissible that it is from "going," the opposite of "coming," and in that case, its meaning is like the meaning of His saying (Exalted be He): "Get out from this, disgraced and expelled." It has also been said: It is an expulsion and a dismissal, and it is incumbent upon its literal meaning to combine both the literal and metaphorical senses; and he who says this deems that permissible.

Evidence that the opposite of "coming" is not intended is that it is followed by a threat in His saying (Glorified be He): "Whoever among them follows you, and strays from the truth."

("Then indeed, Hell is your recompense"): That is, your recompense and theirs. He prioritized the addressee over the absent [third party] in acknowledgment of the status of being followed. Al-Zamakhshari and several others permitted that the address be directed to the followers, by way of iltifat (shift in discourse) from the third-person of the apparent noun to the second-person of address. Ibn Hisham criticized this in his Tadhkira, saying: In my view, it is corrupt because the answer or the predicate lacks a connector, for the pronoun of address cannot serve as a connector. It was answered that it is interpreted by assuming a preceding phrase, so it is said to them: "Indeed, Hell is your recompense." This was refuted by stating that it would then cease to be an iltifat. Some investigators said: Even if it is conceded that the pronoun of address cannot act as a referent, we do not concede that when the absent person is intended through iltifat, it cannot be linked to it, for it is no more distant than linking it to an explicit noun; so note this.

("A plentiful recompense"): That is, complete, from which nothing is withheld. As Ibn Jubayr said: "If you flee, [then] complete [i.e., protect] your honor for your companion," meaning: complete your honor for your companion. To this effect is the saying: "And whoever performs a good deed without protecting his honor, shall lose it; and whoever does not avoid being insulted, shall be insulted." It also comes in the intransitive form, such as "the wealth increased (wafara) and grew (wafuran)," meaning it became complete and abundant.

("Recompense") is in the accusative case as a verbal noun (masdar) based on an implied [verb like] tujzawna (you are recompensed) or tujazauna (you are requited), for they carry the same meaning, and this is their verbal noun.

Abu Hayyan and others permitted that the operative factor for it be "your recompense" (jaza’ukum), based on the principle that the verbal noun can govern the absolute object (maf’ul mutlaq). He also permitted that it be a circumstantial qualifier (hal) serving as an introduction to its description, which is in reality a state, and hence it comes in a rigid form, like His saying (Exalted be He): "an Arabic Qur'an." There is no need to assume the [implied] word "possessors of" (dhawi) in that case, and the subject of the state (sahib al-hal) is the object of "you are recompensed," which is deleted, and the operative factor is the verb. It has been said that it is a circumstantial qualifier from its subject, with the assumption of "possessors of recompense." Al-Tayyibi said: It is said the meaning is "possessors of recompense," so that it may be a state for the pronoun of those being addressed, and the verbal noun would be the operative factor; otherwise, the operative factor is missing. He then said: The most apparent view is that it is a circumstantial qualifier confirming the content of the sentence, like [the example]: "Zayd is Hatim, [in his] generosity." In al-Kashf, it is stated that this is necessary, and the first [view] is not the correct approach, and similarly, treating it as a circumstantial qualifier for the subject. It is also said that it is a tamyiz (specifier), though this is not accepted by those skilled in the craft.