And when their saying included two matters: the claim of their lineage in wrongdoing, and the denial of their being a cause in it, he indicated to their rejection of the latter by the conjunction that is not conjoined to anything, informing that the estimation is: those who were oppressed said: You have lied in what you claimed of our lineage in wrongdoing: ﴿And those who were oppressed said﴾, a conjunction to this estimated ﴿to those who were arrogant﴾ (p-511) in response to their denial. They were stopped: ﴿Rather﴾, the one stopping us is ﴿the plotting of night and day﴾, meaning the occurrences in them from your plotting against us, or the attribution of plotting to them was borrowed due to the long safety in them. And that is for the expansion in the circumstance in conducting it as the course of the object of the verb ﴿when you command us﴾ to continue ﴿to disbelieve in Allah﴾, meaning the Greatest King, by continuing on what we were upon before the coming of the messengers ﴿and to make for Him partners﴾, meaning equals that we worship besides Him. ﴿And they concealed﴾, meaning they returned while the two groups concealed ﴿regret when﴾, meaning when ﴿they saw the punishment﴾, because they were while in that conversation thinking that it would avail them something, and suddenly what they had not anticipated appeared to them, thus they were dumbfounded and could not attribute to a word due to the loss of their aims and the ruin of their souls. The punishment encompassed the noble among them and the lowly. Allah, the Exalted, said: ﴿And We placed shackles﴾, meaning the chains that bind the hand to the neck ﴿upon the necks of those who disbelieved﴾, thus revealing the place of the implicit statement explicitly with the intended meaning and a reminder of the description that necessitated that for them.

And when their deeds were so vile, it was necessary to disavow them. Thus, by their association with it, it was as if it had overpowered them to remain with it and to wear the collar of the dove. [They oppose the truth without turning to any evidence.] He indicated to that as a response to one who seemed to say: Why were their necks and hands specifically subjected to this punishment? ﴿Will they be recompensed﴾, meaning with these shackles ﴿except for what they used to﴾, meaning their being deeply rooted in it ﴿do﴾, meaning in a manner of renewal and continuation of what they claim they have built upon knowledge. And that recompense - and Allah knows best - is what necessitates their subjugation, humiliation, disgrace, and pain, just as they used to do to the believers and wished for them.