And when his taking away the benefit from these idols was established, he indicated here to a benefit that follows from harm, which has no relation to it. Therefore, it is not a benefit at that time. So Allah, the Most High, said: "And he said," meaning: Ibrahim, blessings and peace be upon him, not fearing their threat of killing or anything else, affirming for the sake of what he indicated regarding what they deny of the weakness of their partners and their incapacity: "Indeed, you have taken," meaning: you have taken by fabrication and pretense. And he indicated the greatness of the Creator and the exaltedness of His status by saying: "besides Allah," meaning: the One to whom everything is under His dominion, and there is no burden - in the belief of His being a Lord - needing a preliminary act of making and crafting or anything else. And he said: "idols," indicating their multitude, which is contrary to the rank of divinity. And he indicated that benefit by saying: "affection," meaning: for the sake of affection among those who established equality, whether they left the tanween, and they are Hamzah and Hafs from Asim, and Ruwais from Ya'qub, or they added tanween, and they are the rest. "Between you," whoever lowered it for the sake of expansion and raised "affection," they are Ibn Kathir and Abu Amr and Al-Kisai and Ruwais from Ya'qub. The meaning is: it is the affection of the gathering among you, meaning your affection in a more profound way, because when affection is for a gathering of people, it is more so for those people. And whoever lowered it and made it definite, they are Hamzah and Hafs from Asim and Ruwais from Ya'qub, the meaning is: for the sake of affection. And whoever made it definite and added tanween, they are Nafi' and Ibn Amir and Abu Ja'far and Shu'bah, for the gathering to him is a circumstance: "in this worldly life" by coming together in it and communicating in its matters through mutual support and cooperation, just as people agree on a doctrine, and that becomes the reason for their mutual sincerity. And this indicates that the gathering of the sinful for the people of this world is the continuous norm, and that love for Allah and gathering for Him is very rare, due to what it entails of cutting off worldly ties and desires that have been adorned for people, including the adornment and the great hardship.

And when he referred to this benefit which is, in reality, a harm, he mentioned what it leads to of severe harm. He said, expressing with a tool of distance, indicating the greatness of that day, "Then on the Day of Resurrection". He presented it as something there is no dispute about, based on the evidence he established. "Some of you will disbelieve in others," so each one of them will deny the virtues of his brother and disavow him by cursing the leaders of the followers, and cursing the followers of the leaders. You all deny the worship of idols at times when you realize that they bring neither harm nor benefit, and you acknowledge them at other times, seeking their support and hoping for their benefit. The idols will deny your worship and reject your benefit. "And some of you will curse one another" regarding what he mentioned. "And your abode, all of you, along with the idols, is the Fire," to increase your punishment and intensify your hatred for it. "And what is with you" he emphasized in negation, saying, "of helpers" that will protect you from it. This includes anyone who agrees with his companions from the people of disobedience or idleness on the vices, so he counts him as good company, well-mannered for the sake of self-interest, or fearing that he will be described as having a coarse nature and bad companionship. Indeed, this has spread, by my life, among the people of the time, to be described as being in agreement with the brothers and being friendly with the companions, turning away from the pleasure of the Sovereign, the Judge.