And when this verse divided them into two groups, and the mention of the second group was recited with the conjunction 'and', it was known that it is connected to the hidden first group. It was as if it was said: 'If they believe you, then say: Allah is the Guardian of your guidance and the Guardian of your rewards in it, as a favor from my Lord.' 'And if they deny you, then say' [meaning] a statement of fairness relying on a capable, knowledgeable [Being]: 'For me is my work in faith and obedience, and for you is your work.' There is no one who has a favor over another nor any recompense of the Hereafter for anything. Then he clarified the intended meaning of that by saying, warning them: 'You are free from what I do.' That is: if it is good, you have no share of it, and if it is other than that, you have no burden of it. 'And I am free from what you do.' There is no blame on me for anything of it, for I cannot turn you away from it. And 'freedom' is severing the connection that necessitates lifting the claim. There is no need to claim the abrogation of this verse by the verse of the sword, for there is no contradiction between them. This is about lifting the consequence of sin, and it does not contradict jihad.

And when he divided them into these two groups, he divided the last group into two groups and said: 'And among them' meaning the deniers 'is one.' And since the listener to him is more numerous because they are the most eager people to know his condition, and the way to do that is through hearing and sight, and the gaze towards him is not hidden, most of them would leave him out of showing their hatred and fear of the denial of those who see him upon it. And listening with utmost effort can be concealed unlike sight. He expressed here with the form of causative action and gathered to indicate their multitude considering the meaning of 'who' and singled out in consideration of its wording to indicate the fewness of the observer as mentioned. He said: 'They listen,' and he included in listening the act of paying attention to convey the meaning of both actions. And it indicated paying attention by its connection to a state that was removed from it, as if he said: 'Listening attentively to you' meaning: at the recitation of the Qur'an and its explanation by the Sunnah. However, even though they are two groups in relation to listening and sight, they are one group in relation to misguidance. Thus, the follow-up to that by gathering them after limiting guidance to Him, glorified and exalted is He, is like the mention of gathering them in what has passed after their division into two groups following His saying: 'And He guides whom He wills to a straight path.'

And when he, blessings and peace be upon him, intended by his listening to them what Allah had revealed, to guide them by it, he caused them to deny their listening, which is the listening that leads to guidance. So he said: "Are you the only one who can make the deaf hear?" This means: solely you can make the deaf hear, meaning in the ears of their hearts, because they listen to you while their ears are sealed, so they do not benefit from their listening because they seek to listen for the purpose of refutation, not for understanding. Listening is the perception of something by that which can be heard. Therefore, they, due to their lack of benefit, are as if they are [truly] insane, because the deaf person who is rational may sometimes understand by observing the movement of the lips and other things. That is why he said: "And if they were..." meaning: by nature and disposition, "they do not understand," meaning: they do not renew any understanding at all, so they became in a state where it is impossible to make them hear, because it can only be through hearing the sound that indicates the meaning and understanding the meaning. The barrier to the first is deafness, and to the second is the lack of understanding, so they have become worse than animals; because they, although they do not understand, do hear. And the deaf person is the one whose hearing is blocked by that which prevents the perception of sound. "And among them are those who look," gazing or aiming with their sight from afar, "at you." This is from the implication as previously mentioned in "they listen." It has been reported from al-Taftazani that he said in the margin of al-Kashaf: The reality of implication is that the intended meaning of the action is its true meaning along with another action that is suitable for it. This is common in the speech of the Arabs, and this is with the omission of a state taken from the other action by the help of the verbal context. It is necessary to make the mentioned action the original and the mentioned state a consequence, because its omission and the indication of it by its connection indicates its consideration in the sentence, not an increase in the intention towards it. Among its examples: I praise Allah to you, meaning: ending my praise to you, and he turns his hands over something, meaning: regretting it. "And do not let your eyes pass beyond them," meaning: exceeding them to others. "And do not consume their wealth," meaning: combining it to your wealth. "And the sexual relations," meaning: engaging with your wives. "And do not make a firm commitment," meaning: to marriage while you intend its contract. "And they do not listen," meaning: being attentive, "to the highest assembly." Allah hears, meaning: responding, to the one who praises Him. "And Allah knows the corrupt," meaning: distinguishing it, "from the righteous." And those who take oaths, meaning: refraining from having relations with their wives.

And when the meaning is that you, O most honorable of creation, want by the gaze of this observer towards you to look at what you bring of clear signs so that he may be guided, while he is not benefiting from his gaze due to the veil placed upon him, he is like the blind person who, in addition to lacking sight, lacks understanding. Thus, there is neither sight nor insight. He said, denying that: ﴿Do you guide the blind?﴾ (p-130) meaning the eyes and hearts. ﴿And if they were﴾ meaning: by that which they were created. ﴿Not seeing﴾ meaning: they do not have renewed sight or insight, so their guidance is not possible. For the guidance of the physical path cannot occur except by sight, and the guidance of the spiritual path cannot occur except by insight. And looking is the seeking of vision by turning the sight, while the looking of the heart is the seeking of knowledge through thought. And blindness is a calamity that prevents vision from the eye and the heart. And seeing is the perception of something by that which makes it visible. So it is as if it were said: What has he done to them while the matter is in his hand? It was said: Because He is the complete Sovereign and Possessor, and He is generous in all His blessings. He is not obligated to anyone for anything, so He is not questioned about what He does. And He based His saying on: "Indeed, Allah" and it is better to say: And when the decree was: If you know that, then lighten some of what you are in. For you cannot make them hear nor guide them, because Allah, the Exalted, intended what they are upon of their deserving that due to their wrongdoing against themselves. He explained it by saying: ﴿Indeed, Allah﴾ meaning the One encompassing all perfection. ﴿Does not wrong the people anything﴾ even if He is the One who created them for evil. ﴿But the people﴾ meaning: due to their intense turmoil and fluctuation. ﴿Wrong themselves﴾ by leading them to evil and directing their powers therein by their choice, while He forbids them from that and conceals them from what they were created upon, even if everything is in His hand, glorified is He, and it can only be by His creation.