They said: The deities are the living among them and the inanimate, the obedient and the disobedient. "Glorified are You" means that You are free from being attributed to anyone other than You with the ability to perform any of the actions.

When the glorification resulted in the fact that there is no action for anyone other than Him, glorified is He, they expressed it by saying: "It was not appropriate for us to take" meaning it is correct and conceivable "other than You" and everything besides You is beneath You "as allies" meaning those who benefit us. For we are in need of one who benefits us due to our need and poverty. So how can we leave the One in whose hand is everything, and who is closer to us in every sense of guardianship, in all matters of knowledge and ability, and others, to one who has nothing in his hand, and who is far removed from every sense of guardianship? If we were to attempt to make him close, it would not be so. This expression is valid whether it is from the righteous among those who are worshipped from the prophets and angels or others.

If it is from the righteous, its meaning is: It was not appropriate for us to do that, so we did not do it, and You know best, as He, the Most High, said: "It is not for a human that Allah should give him the Scripture and judgment and prophethood, then he would say to the people" [Al-Imran: 79] the verse. And if it is from the inanimate, the meaning is: We were not in the category of one who can do anything of that, but they did it out of arrogance. And if it is like Pharaoh, the meaning is: This was not for us, but they placed us in this position merely by our calling upon them, as Iblis says - we had no authority over them except that we called them and they responded. This is due to their lack of consideration of the realities of matters. So everyone submitted to Allah on that day, and it was established that they are not in that rank which they placed them in. The benefit of the question, along with His, the Most High, complete knowledge, is to rebuke the obstinate and increase their regrets and sorrows, and to bring joy to the believers when they hear this answer. This is along with what is in His narration to us of the profound admonition. And the reading of Abu Ja'far with the construction for the passive by the joining of the noon and the opening of the kha is clear in meaning, meaning that one of the deities takes us as his own to manage his affairs.

And when the meaning was: Indeed, We did not mislead them, as for if it was decreed from the angels and those like them, it is clear. As for others, the misleader in reality is Allah. And in appearance, their arrogance towards the blessing and their following of desires has caused them to be limited in their contemplation and has stopped them with the apparent. It is good to clarify by His saying: ﴿But﴾, meaning (p-363) We did not mislead them, rather they went astray by Your will because You are the one who ﴿granted them and their fathers﴾ enjoyment in the worldly life by what You entice them with from subtle blessings. And You prolonged their lives in that ﴿until they forgot the remembrance﴾ which should not be called remembrance except for it, which is belief in all that You have sent Your messengers with, glorified are You, with proof that every rational person knows from himself by what You have granted him from the instinct of reason that it is correct in some way for there to be only one God. There is nothing between the rational person and mentioning that except a little contemplation, along with being free from the impurities of desires. The result is that You caused for them causes by which they could not attain guidance along with it. So, You are the Sovereign who acts according to what You will, and there is no action for anyone besides You. ﴿And they were﴾ in Your knowledge of what You decreed upon them in eternity ﴿a doomed people﴾.