And if you reveal what is in yourselves or conceal it, meaning from evil, Allah will hold you accountable for it. He will forgive whom He wills for those who deserve forgiveness through repentance for what they have shown or concealed. And He will punish whom He wills among those who deserve punishment for their persistence. And what is included in what a person conceals are the whispers and inner thoughts, because that is something beyond their control. But what is meant is what they believe and intend. And Abdullah ibn Umar, may Allah be pleased with him, recited this and said: If Allah were to hold us accountable for this, we would surely be destroyed. Then he cried until his sobs were heard. It was mentioned to Ibn Abbas, and he said: May Allah forgive Abu Abdur-Rahman. The Muslims have experienced something similar to what he experienced, so the verse (Allah does not burden a soul) was revealed. It is read: He forgives and punishes, in the jussive form, connected to the condition's response, and in the indicative form: He forgives and punishes. If you ask: How is the jussive read? I say: The ر (ra) is pronounced clearly and the ب (ba) is merged. The one merging the ر in the ل (lam) is making a grave mistake. The narrator from Abu Amr is mistaken twice, because he makes an error and attributes to the most knowledgeable of people in Arabic something that indicates great ignorance. The reason for such narrations is the lack of accuracy among the narrators, and the reason for the lack of accuracy is the lack of knowledge. Only those who are knowledgeable in grammar can accurately convey this. Al-A'mash read: He forgives, without the فاء (fa), in the jussive form as a substitution for 'He will hold you accountable,' like the saying: When will you come to us, you will find abundant firewood and a blazing fire. The term 'تلمم' is a substitution for what precedes it, meaning when you descend upon us, you will find us kindling the fire with thick firewood, which is a metaphor for their generosity. And 'تأجج' is ascribed to the firewood and the fire, meaning they have ignited, and it is evidenced by both. The ascription to the fire is literal, and to the firewood is in the manner of ascribing to the cause, thus it is a mental metaphor, and it combines truth and metaphor in ascription. The meaning of this substitution is the detailing of the account, for detailing is clearer than the summarized. It is akin to a part being substituted for the whole or a substitution of inclusion, like saying: I struck Zaid, his head, and I love Zaid, his mind. This substitution occurs in actions as it does in names due to the need of both parties for clarification.