His saying, exalted and majestic is He: "If they gain the upper hand over you, they will become your enemies and will stretch out their hands and their tongues against you with evil. They wish that you would disbelieve." "Your relatives and your children will not avail you on the Day of Resurrection. He will separate between you, and Allah is All-Seer of what you do." "Indeed, there has been for you a good example in Ibrahim and those with him when they said to their people, 'Indeed, we are disassociated from you and from whatever you worship besides Allah. We have disbelieved in you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone.' Except for the saying of Ibrahim to his father, 'I will ask forgiveness for you, but I have no power to protect you from Allah.' Our Lord, upon You we have relied, and to You we have returned, and to You is the final destination." Allah, the Exalted, has informed that the conciliating of these disbelievers is not beneficial in this world and that it is harmful in the Hereafter, to clarify the invalidity of their opinions. He said, exalted is He: "If they gain the upper hand over you," meaning: if they are able to overpower you and you fall into their grasp, animosity will manifest, and their hands will stretch out to harm you and kill you, and their tongues will insult you. This is the evil, and worse than all of this is that what convinces them about you is that you disbelieve, and this is their wish. Then He informed that these relatives whom you desire to connect with will not be beneficial on the Day of Resurrection. The operative word in 'on the Day' is His saying, exalted is He: "will not avail you." Some grammarians have said in the book of Al-Zahrawi that the operative word in it is "will separate," which is from what comes after it, not from what comes before it. Ibn Kathir, Nafi, Abu Amr, and the general public read: "will separate" with a dammah on the ya and a sukoon on the fa and a light kasrah on the sad. Ibn Amir, Al-Araj, and Isa read: "will be separated" with a dammah on the ya, a fatha on the fa, and a shadda on the sad in the منصوب form. There was a difference regarding the grammatical analysis of His saying, exalted is He: "between you." It was said: it is منصوب as an adverb, and it was said: it is raised as it has no named subject except that its wording remains منصوب because of its frequent usage. As for the reading of Asim and Al-A'mash: "will separate" with a fatha on the ya, a sukoon on the fa, and a light kasrah on the sad. Hamzah, Al-Kisai, and Ibn Wathab read: "will be separated" with a dammah on the ya, a fatha on the fa, and a shadda on the broken sad, attributing the action in these two readings to Allah, the Exalted. Al-Nakha'i and Talhah ibn Musarif read: "We will separate" with the pronoun of greatness raised, a fatha on the fa, and a shadda on the sad. And in His saying, exalted is He: "And Allah is All-Seer of what you do," there is a warning and a threat.

The majority of the seven reciters read "Iswah" with a broken hamzah, while only Asim read "Uswah" with a dammah. Both are two languages, and the meaning is: a role model, an imam, and an example. And "Ibrahim" blessings and peace be upon him is the friend of the Most Merciful, glorified and exalted is He. People have differed regarding "those with him." Some of the interpreters said: He meant those who believed in him from among the people. Al-Tabari and others said: He meant the prophets who were in his era, blessings be upon him, and close to his era. This saying is more preferable because it has not been narrated that Ibrahim, blessings be upon him, had believing followers in his struggle against Nimrod. In Sahih al-Bukhari, it is reported that he, blessings and peace be upon him, said to Sarah when he migrated with her to the Levant from the land of Nimrod: "There is no one on earth who worships Allah except me and you." This role model is beneficial in disassociating from polytheism, and it is applicable in every religion. In our Prophet, blessings and peace be upon him, there is a good example in all matters of beliefs and in all rulings of the Shari'ah.

The majority of the people read "Bura'a" in the form of Fu'ala, and the first hamzah is the letter of the verb. Isa al-Thaqafi read "Bira'a" in the form of Fi'al, with a broken ba as in Karim and Kiram. Yazid ibn al-Qaqa read "Bura'" in the form of Fu'al with a dammah on the fa as in Tu'am. It has been narrated from Isa as a reading. Abu Hatim said: They claimed that he was Isa al-Hamdani. And it is permissible to say: "Bira'a" in the source with a fathah on the ba, which can describe both the plural and the singular.

And His saying, glorified and exalted is He: "We have disbelieved in you" means: We have denied you in your sayings and have not believed in anything from them. An analogy of this is His saying, blessings and peace be upon him, narrating from Allah, glorified and exalted is He: "So he is a believer in Me and a disbeliever in the star." And the sign was not added in "Bada" because the femininity of enmity and hatred is not real.

Then, glorified and exalted is He, excluded the seeking forgiveness of Ibrahim, blessings and peace be upon him, for his father, mentioning that it was due to a promise. We have explained that in its place. This exclusion is not from the first, and the meaning according to Mujahid, Qatadah, and Ata al-Khurasani, and others is that the role model for you in this aspect is not in the other because he was in a condition that is not in your situation. It is possible that it is an exclusion from the disassociation and severance that has been mentioned, meaning: there is no remaining connection except for this.

And His saying, glorified and exalted is He: "Our Lord, upon You we have relied"... is a narration of the saying of Ibrahim, blessings and peace be upon him, and those with him that it was thus.