And that I have preferred you is an accusative in apposition to: (My favor) meaning remember My favor and My preference over the worlds, over the vast multitude of people, as His saying: (We blessed therein for the worlds). It is said: I saw a world of people, meaning the multitude, on a day intending the Day of Resurrection, no soul shall avail another soul anything of rights. From it is the hadith about Judha'a ibn Niyar: "It shall avail you and shall not avail anyone after you" [[Agreed upon from the hadith of Al-Bara' may Allah be pleased with him. He said: "A ram of mine is called Abu Burda ibn Niyar - and he mentioned the hadith."]]. And 'anything' is the object, and it may be in the position of a source, meaning a little of the recompense, as His saying: (And they shall not be wronged in anything). And whoever recited (no soul shall avail) from 'ajza' about him if he suffices him, then in his recitation there is nothing but the meaning of something of the sufficiency. And Abu Al-Sarrar Al-Ghanawi recited: no soul shall avail another soul anything. This sentence is in the accusative as a description of 'a day'. If you say: where is the return from it to the described? I say: it is omitted, its estimation is: no soul shall avail in it. And similar to it is what Abu Ali recited:

'Take your rest, it is more fitting that you take your rest' [[Take your rest, O best of the washing... take your rest, it is more fitting that you take your rest Tomorrow by my side is cool and shady by Abu Ali Ahwihah ibn Al-Jalah. He says to his she-camel: my young one in the evening: or hasten in the journey therein. And the washing: the clusters of dates. He likened his she-camel to the choicest of it for its nobility in generosity and its height. And he repeated the command for emphasis. It is said: the plant takes rest if it grows long.

So take your rest: meaning extend and rise. And the address is to the date palms, not to the she-camel, as said by Al-Ayni, opposing all the commentators of this verse. And it may be confirmed that it was narrated instead of "take your rest" the first "take your pollen" and pollination is placing the male flowers of the date palms in the females so that their fruit may grow. And it can be said: it is a hint for the comparison. And it appears that he transitioned from one verse to another for Ahwihah, for it has been narrated from him:

'Take your pollen, O best of the washing... take your pollen from the Hanzh, so that it may grow When the people of the date palms were stingy with the males This is the address of the washing. And Hanzh - with the vowel - is a place near Medina. And it is said to be the name of a village. And it is said to be the name of water. And the meaning:

That the breeze of the morning blows from his direction carrying the male flowers to the females, thus sufficing it from artificial pollination. And 'Shuli' means rise and extend, meaning take your pollen by yourself, as the people of the date palms were stingy with the male flowers that pollinate the females. And 'more fitting' is in the accusative with an omitted word, meaning and it has come to a place more fitting and deserving that you take your rest in it and rest from the journey. And it is permissible to be in the accusative with 'take your rest', implying the meaning of seek. So the preposition is omitted and the word 'in it' is omitted for its knowledge. And 'tomorrow' is in the accusative with 'take your rest', by my side: meaning in my side, it is a substitute for the omitted 'in it', meaning: in the edges of cold shady water, meaning shaded by trees, or in my sides a place of shade with no heat in it. And then the meaning is more fitting that you take your rest by its sides, so it is made clear in the place of the omission to show the description of the place. And the simple comparative form if it is not connected to 'from' in wording, it is connected to it in estimation, on the condition that the place of that is if it is intended for preference over a specific one. And it appears that 'more fitting' here is not like that, so there is no need for estimation. And it is permissible that 'more fitting' is a past verb, meaning it entered into the fitness and deservingness 'that you take your rest', meaning it has become due and obligatory for your midday rest, so there is no omission at all.

And Al-Ayni said: it is permissible that 'cool and shady' is with the omission of the conjunction for necessity, meaning by a cool side and a shady side.]] meaning a water more fitting that you take your rest in it. And some of them descend and say: it has expanded in it, so it has run the course of the object, so the preposition was omitted and then the pronoun was omitted as it was omitted from his saying: or wealth they have obtained. And the meaning of the indefinite is that a soul from the souls shall not avail another soul anything of things, which is the complete despair of the ambitions.

And likewise His saying: AND INTERCESSION SHALL NOT BE ACCEPTED FROM IT AND NO RANSOM SHALL BE TAKEN FROM IT meaning a compensation because it is equivalent to the one being compensated.

And from it is the hadith "No compensation or justice will be accepted from him." [It is agreed upon from the hadith of Ali, may Allah be pleased with him, who reported: "The city is a sanctuary from the place of A'ir to such-and-such, so whoever innovates an innovation or shelters an innovator, upon him is the curse of Allah, the angels, and all the people; no compensation or justice will be accepted from him - the hadith." It was narrated by Abdul Razzaq, who said at the end: "And compensation and justice are voluntary acts and obligatory acts." They both agreed upon it from the hadith of Anas, similar to it. And Muslim has from the hadith of Abu Salih from Abu Huraira, who reported: "In the city is a sanctuary, so whoever innovates - and he mentioned it." And Al-Tayyibi was negligent in attributing it to Abu Dawood from the hadith of Abu Huraira, may Allah be pleased with him, with the wording: "Whoever learns the art of speech to captivate the hearts of people, Allah will not accept from him any compensation or justice on the Day of Resurrection."] That is, no repentance or ransom. And Qatadah read: "And no intercession will be accepted from her," attributing the action to the doer, which is Allah, the Mighty and Majestic, and he made intercession accusative. It was said that the Jews claimed that their forefathers, the prophets, intercede for them, so they were reassured. If you say: Is there evidence in it that intercession is not accepted for the sinners? [Mahamood, may Allah have mercy on him, said: "Is there evidence that intercession is not accepted for the sinners ... etc.?" Ahmad, may Allah have mercy on him, said: As for the one who denies intercession, he is deserving of not attaining it. As for the one who believes in it and affirms it, they are the people of the Sunnah and the community, and those are the ones who hope for Allah's mercy. Their belief is that it is granted to the sinners among the believers, and it is merely reserved for them. And there is no evidence in the verse for those who deny it, because His saying "on a Day" is a denial, and there is no doubt that on the Day of Resurrection there are situations, and that day is counted as fifty thousand years, so some of its times are not a time for intercession and some are the promised time in which the praised station is for the leader of mankind, blessings and peace be upon him. Many verses have been revealed that guide to the multiplicity of its days and the difference in its times. Among them is His saying: (So there will be no kinship among them that Day, nor will they ask one another) along with His saying: (And some of them will approach others, questioning). It is necessary to carry the two verses on two different days, one of which is a place for questioning and the other is not a place for it, and likewise intercession, and the proofs of its validity are countless. May Allah grant us intercession and gather us in the company of the people of the Sunnah and the community.] I said: Yes, because it negated that a soul can compensate another soul for a right it has neglected through action or omission, then it negated that intercession from an intercessor will be accepted, thus it is known that it is not accepted for the sinners. If you say: To which of the two souls does the pronoun in (And no intercession will be accepted from her) refer? I said: It refers to the second sinful soul that cannot be compensated for, which is the one from which no justice is taken. And the meaning of "no intercession will be accepted from her" is that if she comes with the intercession of an intercessor, it will not be accepted from her. It may also refer to the first soul, on the basis that if she interceded for her, her intercession would not be accepted, just as nothing is compensated for her, and if she gave justice for her, nothing would be taken from her. And they will not be helped, meaning what is indicated by the denying soul among the many souls, and the reminder of the meaning of the servants and the people, as you say: three souls.