Partners like idols. It was said that they are the leaders who used to follow them and obey them, and submit to their commands and prohibitions. It is evidenced by His saying: 'When those who were followed disown their followers.' The meaning of: 'They love them' is that they venerate them and submit to them with the veneration of the beloved, like the love of Allah, like the veneration of Allah. [Mawlid said: 'They love them like the love of Allah: they venerate them as they venerate Allah... etc.' Ahmad said: 'The source here is added to the object like the first, but this subject is named and its action is built for the subject when it is released from the construction.] And submission to Him, meaning as they love Allah, the Exalted, on the basis that it is a source from the built for the object. And it suffices to mention who loves him because it is not ambiguous. It was said: like their love for Allah, meaning they equate Him with them in their love, because they used to acknowledge Allah and draw near to Him. When they boarded the ship, they called upon Allah, making their religion sincerely for Him, loving Allah more intensely because they do not turn to others, unlike the polytheists who turn from their partners to Allah in times of distress, they flee to Him and submit to Him, and they make them intermediaries between Him and themselves, saying: 'These are our intercessors with Allah,' and they worship the idol for a time, then reject it for another, or consume it as Bahela consumed her god during the year of famine. 'Those who have wronged' refers to those who take partners, meaning if those who have committed the great injustice of their polytheism knew that all power belongs to Allah over everything regarding punishment and reward without their partners, and they knew the severity of His punishment for the wrongdoers when they witness the torment on the Day of Resurrection, there would be from them what cannot be described in terms of regret and sorrow, and the realization of their injustice and misguidance. The answer is omitted as in His saying: 'And if you could see when they are made to stand.' And their saying: 'If you had seen so-and-so while the whips take him.' And it was read: 'And if you could see,' with the 'ta' addressing the Messenger or any addressee, meaning if you could see that, you would see a great matter. And it was read: 'When they see,' in the passive form. And 'when' refers to the future, as in His saying: 'And the companions of Paradise called out.' 'When those who were followed disown' is a substitute for 'when they see the punishment,' meaning the leaders disowned the followers. Mujahid read the first in the active form and the second in the passive form, meaning the followers disowned the leaders. 'And they saw the punishment,' the 'wa' is for the state, meaning they disowned in the state of seeing the punishment. 'And the ties that were between them were cut off,' referring to the agreement on one religion, and from kinship, and affection, and followers, and subordination, as in His saying: 'Indeed, there has been severed between you.' 'If' here means wishing. Therefore, it is answered with the 'fa' that is used to respond to wishes, as if it were said: 'Would that we had a return so we could disown them.' 'Likewise' refers to that dreadful sight that Allah shows them their deeds as regrets, meaning regrets and sorrows, the third of the objects of 'show': and its meaning is that their deeds turn into regrets upon them, so they see nothing but regrets instead of their deeds. 'And they are not exiting' means they are in the same state as in His saying.

They spread the bedding, every piece of it. [Mahamud, may Allah have mercy on him, said: "They are here in the position of his saying: they spread... etc."] Ahmad, may Allah have mercy on him, said: The most concealed thing in these words is a belief, and a heart full of words, so he expresses his inner struggle with the choking of concealment by what he occasionally breathes out from it. The revelation of this is that it is said: When the people of the Sunnah sensed the indication of the verse, it became clear to them that only the disbeliever will remain in the Fire eternally. As for the sinner - even if he persists in major sins - his monotheism will certainly bring him out of it, fulfilling the promise. The indication from it is that the sentence began with a pronoun of the subject, and such a structure necessitates specificity and exclusivity in language. There will be instances in Al-Zamakhshari's works where he uses this exclusivity as evidence. He said regarding the saying of Allah, the Exalted: (Or have they taken deities from the earth? They are the ones who spread.) Its meaning is that only they spread, and what is denied to them is the necessity of confining divinity to them. Similarly, he says in examples like their saying (And they, in the Hereafter, they are certain) that its meaning is exclusivity, that no one is certain of the Hereafter except them. If the matter is based on this, then it necessitates the exclusivity of negating the exit from the Fire to these disbelievers and not to others from the monotheists. However, Al-Zamakhshari rejects this, working against this benefit with another benefit that aligns with the principle, making the mentioned pronoun affirm the attribution of eternity to them due to its specificity to them. He considers them in this regard, because the sinners, even if they are believed to remain, the disbelievers are more deserving of eternity and more entitled to it than them. So glorified is He who tested him with this trial of his skill and insight. And Allah is the Guardian of success.