﴿A group He guided﴾ that is: He created guidance in their hearts, so they have a right to the reward of guidance. ﴿And a group He led astray﴾, then He explained 'led astray' - because it is necessary to be understood in the accusative - by saying: ﴿It has become established﴾ that is: it has been confirmed and is obligatory ﴿upon them is misguidance﴾ that is: because He led them astray, and they will be gathered according to what they were upon in this world of religions and bodies. And it has become clear that there are two implications here: the first affirms the beginning as evidence for the omission of 'He returns' and mentions 'you will be returned' as evidence for the omission of 'you begin', and the second affirms 'guidance' as evidence for the omission of 'led astray' and mentions the rights of misguidance as evidence for the omission of the rights of guidance.

And when He - glorified and exalted is He - repeated the mention of resurrection as wisdom calls for in establishing what the addressee denies, to comfort him with it, to break his strength, and to weaken his power, and to suppress his arrogance until He concluded with what is more indicative of it than what preceded it from His saying: 'And from it you will be brought out' ﴿So We will surely ask those to whom messengers were sent﴾ [Al-A'raf: 6] He explained what He concluded with this evidence of the rights of misguidance, that is: its necessity, that is: the necessity of its consequences upon them by His saying: ﴿Indeed, they have taken﴾ that is: they have burdened themselves with what their original nature called them to, by taking ﴿the devils as allies﴾ that is: relatives and supporters ﴿besides Allah﴾ that is: the Most High King who has no equal. ﴿And they think﴾ that is: while they are under the illusion of their limited intellects ﴿that they are guided﴾. He indicated by this that they have deserved punishment because they were satisfied with the fundamentals - in which supplication to certainty is required - with mere assumptions.