And when they affirmed for them the good and denied for them the harm, they justified it by saying: "We are your allies," meaning we are the closest relatives to you. So we will do with you all that a close one can do. "In this worldly life," we will bring you joy and keep away from you harm. We will guide you to all that is good, such that you will have in it what the minds prefer by refraining from what the souls desire. Even if it appears to those who see in this world that the matter is contrary to that, we will awaken you from sleep, and we will guide you to prayer and fasting, and we will keep you away from sins, contrary to what the devils do with their allies. "And in the Hereafter," likewise, where friends will be enemies to one another except for the righteous. "And for you in it," meaning in the Hereafter, in Paradise, and before entering it at all times of the gathering, "what you desire," even if it is at the slightest aspect of desire, by which the omission of the object is indicated. "Your souls," for what you have prevented them from desires in this world. "And for you."

And when the context was for those who were upright, the general for the predecessors and the companions of the right regarding what was indicated by the conclusion with the attribute of forgiveness and its precedence, it was restricted by the circumstance, contrary to what is in Yasin, and it was said: "In it," meaning in the Hereafter, "what you call for," meaning what you prefer in your supplication and request, and you ask Him and wish for it with the desire of your souls and the longing of your hearts.