And when he described the state of the righteous from the enemies of the deniers and began with them due to their nobility, he followed them with those who are lower than them in state so that the blessing may be complete. He said: "And those who believed," meaning they affirmed faith and did not change nor did they exceed in righteous deeds. And when among these are those whose offspring do not follow him due to his faith because he turns away from it, he turned to their actions to distinguish them and to guard against those who did not affirm their saying: "And their offspring followed them," meaning by what we have of the favor that arises from our greatness. "Their offspring" are the young and the old, even if they are many, and the settling is for their eyes with the old due to their faith and the young due to the faith of their fathers. "By faith," meaning because of a faith that exists among them, even if it is in the lowest degrees of faith. However, they remained steadfast upon it until they died, and that is the condition for their offspring to follow them. It is permissible that it is meant, and this is closer: because of the faith of the offspring truly if they are old, and as a ruling if they are young. Then he informed about the connected ones by saying: "We joined them with them," meaning by our favor for the sake of the deeds of their fathers. "Their offspring," even if the offspring have no deeds, because it has been said in meaning: 'And for the sake of one eye, a thousand eyes are honored.' And the offspring of lineage is connected to the offspring by reason of love. If there is with it someone who takes knowledge or action, it is more deserving. So the offspring of benefit is like the offspring of birth. And this is due to the saying of the Prophet, blessings and peace be upon him: 'A person is with whom he loves' in response to one who asked about someone who loves a people but does not join them.

And when it was feared that the parents might be diminished because of the inclusion of their offspring with them in some of their ranks, He said: ﴿And We did not diminish them﴾ meaning We did not reduce the parents nor withhold from them ﴿any of their deeds﴾. He emphasized the negation by saying: ﴿of anything﴾ because of this inclusion. And those who are above their rank among the believers, the righteous, and others are more deserving than them. And He separated them from them because these may not be certain before entering Paradise about the punishment. He said, gathering the two groups, or it may be said - and perhaps this is closer - that when He mentioned the following of the lower to the higher in goodness as a virtue, the soul feared that it would be a following in evil. So He responded, exalted is He, by saying that He does not do so with His saying: ﴿Every person﴾ meaning from those who have believed, the righteous, and others ﴿is a hostage﴾ meaning a competitor, a risk-taker, and one sought after, taking something in exchange for his earnings, and compensated according to what he deserves, and held back by it if he is disobedient. So whoever is righteous will take because of the righteousness of his child, for it is his earning. And he is not taken by it in humiliation, and it is good in itself due to the ruling of his faith, whether it is a reality or a ruling, and every good is elevated. Therefore, he is included with his father. As for the evil, it is confined to its owner; he is held accountable for it and is bound by his sin, and he is not held accountable for the sin of others. The result is that the virtues, which are like life, overflow from their owner to others, giving them life, while the vices, which are like death, do not extend beyond their owner. Al-Razi said in Al-Lawami: Know that the existence and permanence of essences depend on the permanence of their forms. Wherever the form that constitutes them is more enduring, the essences are more established by it. And that human souls are essences and their forms are their knowledge and morals. Wherever the knowledge is of true certainty, then the eye of certainty, and the morals are established on the path of the clear Shari'ah, the souls remain enduringly without being impossible, as the impossibility does not apply to certainty and true knowledge, and they are neither non-existent nor corrupt, as neither the eye of certainty nor true knowledge is from the realm of creation and corruption. And if the soul does not reach the perfection of certainty, it clings to the evidence of its owner, just as it is woven into its thread until a person is woven into the thread of his love. If one of you loves a stone, he will be gathered with it. For indeed, religion is love for Allah and hatred for Allah. Therefore, the Shari'ah suffices from the obligated ones with Islam, submission, delegation, and judgment without delving into the difficult matters with clear and correct proofs. And when the child does not reach the threshold of obligation, and is cut off, they are included with their parents and judged by their beliefs and opinions until the ruling of their parents is applied to them and the ruling of the Day of Resurrection is executed upon them. As for when the existing form of the essences is impossible due to ignorance and falsehood that diminishes its beginning and its end, the essence of the soul does not cease to exist nor perish, but remains in a state where it neither dies nor lives. For if it were to perish, it would find rest, and if it remained, it would find pleasure. So it is in a state of impossibility between death and life. And this impossibility does not occur except in bodies and physical forms. ﴿Whenever their skins are burned off, We replace them with other skins﴾ [An-Nisa: 56].

And it is as you see in the utmost of clarity. This is supported by "A person will be gathered according to the religion of his close friend, so let one of you look to whom he befriends." It is permissible that the sentence serves as a justification for what preceded it from the negation, meaning that we did not diminish them because it has already been decreed in our judgment that "every person" we have determined will be held accountable for what he may lack. "By what he has earned" means that what he has earned does not harm what another has earned. "Held accountable" means hindered from the bliss until he comes with what will free him through righteous deeds.