Tafsir of Al-Furqan 25:28

{Yā waylatī} – the first-person pronoun (the yā) has been changed into an alif, as in sahārā. Al-Hasan and Ibn Qutayb read it as {Yā waylatī} with a kasrah on the tā’ and the yā, which is the original form. A group also read it with imālah (inclination). Abu Ali said: "Abandoning the imālah is better, because the origin of this word is the yā. The kasrah was changed to a fathah, and the yā to an alif, in order to avoid the yā. Whoever performs the imālah is returning to that from which the flight was made." Regardless, the meaning is: "O my destruction, approach and appear, for this is your time."

{Laytanī lam attakhidh fulānan khalīlā} – By "so-and-so" (fulān), he intended Satan or whoever led him astray in the world, whoever that may be—or Ubayy, if the wrongdoer was Uqbah, or Uqbah if the wrongdoer was Ubayy. Fulān is a metonym for a masculine proper noun, and fulānah for a feminine proper noun. Ibn al-Hajib stipulated that fulān must be preceded by a verb of speech, as it is here, but this was refuted in Sharh al-Tashil by noting that the contrary is frequently heard, such as the verse: "And if fulān dies having an act of nobility, they pay the needs of his poverty for fulān," where the estimation of a verb of speech is not apparent. Al-fulān and al-fulānah are metonyms for non-rational animals, as Al-Raghib stated. Ful and fullah are metonyms for an indefinite rational being; the first means "a man," and the second "a woman." Ibn Asfur, Ibn Malik, and the author of al-Basit—as stated in al-Bahr—are mistaken in saying that ful is a metonym for a proper noun, like fulān. It is restricted to the vocative, except in cases of necessity, as in the saying: "In the depth, fulān refrained from ful." Fulān is not a truncated form of something else, contrary to Al-Farra’. They differed regarding the lām in ful and fulān; some said it is a wāw, others that it is a yā. They use hunna (with a fathah on the hā’ and a light nūn) as a metonym for generic nouns frequently. It has also been used as a metonym for proper nouns, as in the saying: "And Allah gave you grace for His gift to hun and hun in the past, and hun." According to Al-Khafaji, he meant Abdullah, Ibrahim, and Hasan.

Al-khalīl (the close friend) is derived from khullah—with a dammah on the khā’—meaning love (mawaddah). It is termed as such either because it permeates (takhallal) the soul, meaning it penetrates to its center; it is cited: "It has permeated the path of the spirit from me, and by it the friend (al-khalīl) strives as a friend (khalīlā)." Or it is because it pierces (takhullu) the soul, affecting it like the effect of an arrow on its target. Or it is because of the extreme need for it. This wish, although driven by the manifestation of remorse and sorrow, contains a type of excuse-making and justification by attributing his crime to another.