And when they distanced themselves from him with this perplexing news regarding the one who carries it against him, they imagined by dividing the saying about it in a repeated question between astonishment and denial. They said in response to the one who asked about the reason for his informing by dropping the Hamzat al-Wasl, to avoid confusion here, unlike what accompanies the definite article, for its opening confuses with the news: ﴿Do you see﴾ meaning he intended by saying ﴿against Allah﴾ [meaning] the one who is not greater than Him ﴿in lying﴾ by informing contrary to reality [and he is sane, capable of intention]. And when it is necessary for intention to involve intellect, they said: ﴿Or does he have madness﴾ meaning insanity, for he speaks lies, which have no reality without intention, [because he is not among those who have intention. Thus, the verse involves a mutual implication: mentioning the fabrication first indicates its opposite second, and mentioning madness second indicates the mention of its opposite first].

And when the answer was: there is nothing of that, he added informing about some of those who disbelieved with what necessitates the rebuke of the other saying: ﴿Rather, those who do not believe﴾ meaning [do not] renew faith because they are sealed upon disbelief ﴿in the Hereafter﴾ meaning the final disposition which is most indicative of it is the initial disposition. And when this saying was caused by their misguidance, and their misguidance was a cause for their punishment, he preceded the punishment because it is the destination and to deter whoever Allah intends to guide to faith, so he said: ﴿in the punishment﴾ meaning in this world by attempting to nullify what Allah intended to complete, and in the Hereafter for what is in it of disobedience. And he followed it with its cause, saying: ﴿and misguidance﴾ meaning from what is necessary of the obligation of His oneness and the comprehensiveness of His power because He has what is in the heavens and what is in the earth.

And when their saying was far from the truth for describing them as the most guided of people by misguidance, (p-453) and misguidance distances with the distance of its possessor from the straight path and his immersion in the vast, difficult matters, he described it with the description of the misguided: ﴿far﴾ so the description clarified that it is impossible to detach from it. And it is known that among those who disbelieved, there is a category that has not been sealed upon disbelief, they preferred a misguidance that is near and from which they can detach, and they are those who believed among them later. And this is from the remarkable saying where it expressed with the apparent that understood this division, the place of the implicit which was rightfully: rather, they are in such.