Āl ʿImrān 3:116-120

Inna'lladhīna kafarū lan tughniya ʿanhum amwāluhum wa lā awlāduhum mina'llāhi shayʾā, wa ulāʾika aṣḥābu'n-nāri hum fīhā khālidūn · Mathalu mā yunfiqūna fī hādhihi'l-ḥayāti'd-dunyā ka-mathali rīḥin fīhā ṣirrun aṣābat ḥartha qawmin ẓalamū anfusahum fa-ahlakat'hu… · Yā ayyuha'lladhīna āmanū lā tattakhidhū biṭānatan min dūnikum lā yaʾlūnakum khabālan waddū mā ʿanittum, qad badati'l-baghḍāʾu min afwāhihim wa mā tukhfī ṣudūruhum akbar… · Hā-antum ulāʾi tuḥibbūnahum wa lā yuḥibbūnakum… · In tamsaskum ḥasanatun tasuʾhum wa in tuṣibkum sayyiʾatun yafraḥū bihā, wa in taṣbirū wa tattaqū lā yaḍurrukum kayduhum shayʾā, inna'llāha bimā yaʿmalūna muḥīṭ

"Neither their wealth nor their children will avail those who disbelieve anything against God… · What they spend in this life of the world is like a wind carrying a searing cold: it strikes the tilth of a people who wronged themselves and destroys it… · You who believe! Do not take as intimates those who are not of you: they spare no effort to harm you, and they wish you distress. Hatred has spilled from their mouths; and what their breasts conceal is greater… · There you are: you love them, and they do not love you… · If good touches you it grieves them; if evil strikes you they rejoice at it. But if you are steadfast and guard yourselves, their scheming will do you no harm at all. God encompasses what they do."

صِرّ — root ص-ر-ر: the lexicographers explain the word as severe cold or as a wind that makes a searing sound; there is an idea of pressing and of sound in the root (ṣarra — it creaked, it pressed).

And the structure of the comparison must be recorded:

I record this as an observation: what is destroyed in the comparison is not the wealth spent but the return on the spending. The tilth had already grown — what is lost is the crop.

And the word rīḥ had occurred in another idiom at 8/46 in al-Anfāl (wa tadhhaba rīḥukum) and there the wind meant strength. The same word in two sūras, at two separate pieces of work: one the going of strength, the other the destroying of tilth. This is a fact verifiable within the series.

The root ب-ط-ن: the inside, the belly, what is hidden. Baṭn — belly. Bāṭin — what is within. And biṭāna, for the lexicographers, is the lining of a garment — the face that does not show outwardly and touches the body.

And its opposite is recorded by the lexicographers too: ẓihāra — the outer face of a garment.

I record this as an observation about the word: the word does not say "companion" or "friend". It says lining — that is, the innermost, what touches the skin, what is not seen from outside. And the prohibition falls not on the relation but on this degree of the relation.

ولا يَأْلُونَكُمْ خَبَالًا — lā yaʾlūnakum khabālā: root أ-ل-و, "to fall short of nothing, to hold back from nothing". And khabāl (خ-ب-ل): a derangement of mind and body, corruption.

And the verse's notes must be recorded, because the ground of the prohibition is inside the verse and is tied not to a name but to an attitude:

Per the method (Method) I record this: all four grounds describe an attitude; none of them gives a group's name. The verse says min dūnikum, and the measure of that is the four attitudes counted below it. No ruling about any community is built on this verse in this commentary — and the sūra itself has already entered this note at verse 113.

And the fourth block closes with a condition: wa in taṣbirū wa tattaqū lā yaḍurrukum kayduhum shayʾā.

And the pair (ṣabr + taqwā) occurs three times in the sūra:

Three occurrences, the same two verbs. This is a repetition verifiable within the sūra.

I record this as an observation: in all three places the pair changes the outcome of something the other side will do. That is, the verse does not remove the outward pressure; it ties its effect to an inward attitude.