And when this matter was an inevitable occurrence, he turned to them, rebuking them, and said, expressing in the past after 'certainly' the definitive: "Certainly, they have denied you," meaning the deities have denied the worshippers because they have submitted to peace, which implies that they do not deserve worship and that they intercede for you, being subdued and dependent. "Because of what you say," O worshippers, that they deserve worship and that they intercede for you, and that they have misled you. And in the reading of Ibn Kathir, with the lower reading, the meaning is: because of what the deities say in glorifying Allah and submission, in your claim that they have misled you. And when it became evident from their submission to peace and their abandonment of those whom they worshipped that there is no benefit in their hands nor harm, he said: "So you cannot avert," meaning the deities, "anything from anyone of the people, neither you nor anyone else, from punishment or otherwise, by any means of intercession or ransom, nor help by overpowering." This is similar to His saying, "So they do not possess the ability to remove harm from you nor to transfer it" [Al-Isra: 56].

And when the estimation was: So who among you will be just in hearing this admonition by placing worship in its proper place, we will grant him a great reward, he added to it what is appropriate for it and said: "And whoever among you wrongs," by placing it in a place other than its proper one, and by believing in the messengers what is not appropriate, that they should not be like people in eating or seeking a livelihood and the like, "We will make him taste," in this world and the Hereafter, "a great punishment," because of our greatness.