Khalisatan is in the accusative case as a state from the Hereafter. The intended meaning is Paradise, that is, safe for you, exclusive to you, with no one else having a right in it. This means that if your saying is correct, no one will enter Paradise except for those who are Jews. And 'an-nas' is for the generality, and it is said to refer to the specific ones, which are the Muslims. So wish for death, because whoever is certain that he is among the people of Paradise longs for it and wishes for a swift arrival to the bliss and to be freed from the abode of impurities, as has been narrated about those who have been given glad tidings of Paradise. It was narrated that Ali, may Allah be pleased with him, was walking between the two armies in a garment, and his son Al-Hasan said to him: 'This is not the attire of warriors.' He said: 'O my son, your father does not care whether he falls upon death or death falls upon him.' And it was narrated from Hudhayfah, may Allah be pleased with him, that he used to wish for death, and when he was near death, he said: 'A beloved one has come in need, he who regrets is not successful.' This means regarding the wish. And Ammar said at Siffin: 'Now I meet the beloved ones, Muhammad and his party.' It was narrated by Al-Tabarani and Al-Bazzar from the narration of Rabi'ah ibn Najid, who said that Ammar said to me on the day of Siffin: 'Today I meet the beloved ones: Muhammad and his party.' And Abu Na'im narrated in Al-Hilyah from the narration of Abu Sinan, who said: 'I saw Ammar ibn Yasir on the day of Siffin call for a drink, and a cup of milk was brought to him, and he drank from it, then said: 'Allah and His Messenger have spoken the truth: Today I meet the beloved ones: Muhammad and his party.' And each one of the ten loved death and longed for it. And from the Prophet, blessings and peace be upon him: 'If they had wished for death, every person would have choked on his saliva and died in his place, and no Jew would remain on the face of the earth.'

By what their hands have sent forth, by what they have done that necessitates the Fire, from disbelief in Muhammad, blessings and peace be upon him and his family, and by what he brought, and the distortion of the Book of Allah, and all other types of disbelief and disobedience. And His saying, 'And they will never wish for it' is one of the miracles, for it is news of the unseen, and it was as He informed, like His saying: 'And you will never do.' If you say: How do you know that they did not wish for it? I say: Because if they had wished for it, it would have been reported just as other events were reported, and those who reported it from the People of the Book and others among the foremost critics of Islam would be more numerous than dust, and none of them reported that. If you say: Wishing is from the actions of the hearts, and it is a secret that no one can know, how did you know that they did not wish? I say: Wishing is not from the actions of the hearts; rather, it is a person's saying with his tongue: 'I wish I had such and such.' So when he says it, they say: He wished. 'I wish' is a word of wishing, and it is impossible for a challenge to be based on what is in the minds and hearts. If wishing were in the hearts and they wished, they would have said: 'We wished for death in our hearts,' and it has not been reported that they said that. If you say: They did not say it because they knew they would not be believed. I say: How many things have been narrated from them in which they spoke to the Muslims, fabricating against Allah and distorting His Book, and other things that they knew they would not be believed in, nor could they be interpreted except as pure lies, and they did not care. So how could they refrain from saying that wishing is from the actions of the hearts and we have done it, with the possibility that they might be truthful in their saying and reporting about their minds? A man may report about himself with faith and be believed, with the possibility that he is lying, because it is a hidden matter that there is no way to know about it. And Allah is All-Knowing of the wrongdoers, a threat to them. And you will certainly find them is from the word 'found' meaning to know, which is transitive to two objects in their saying: 'I found Zayd to be protective.' And its two objects are 'they are more eager.' If you say: Why did He say: 'for life' in the indefinite form? I say: Because He meant a specific life, which is the prolonged life, and therefore the reading with it is more impactful than the reading of Abu: 'for life.' And among those who associated partners is taken in meaning, because the meaning of 'the most eager of people' is more eager than the people. If you say: Did not those who associated partners fall under the people? I say: Yes, but they were singled out in mention because their eagerness is intense. And it is possible that it is meant: and more eager than those who associated partners, so it was omitted because 'the most eager of people' indicates it. And there is a great rebuke in it: because those who associated partners do not believe in the outcome and know only the worldly life, so their eagerness for it is not surprising because it is their paradise. If one who has a Book and acknowledges recompense is more eager than them, he is deserving of the greatest rebuke. If you say: Why is their eagerness greater than that of the polytheists? I say: Because they know – due to their knowledge of their state – that they are bound for the Fire without a doubt, while the polytheists do not know that. And it was said: By those who associated partners, He meant the Magians, because they used to say to their kings: 'Live a thousand Nairuz and a thousand Mehrjan.' And from Ibn Abbas, may Allah be pleased with him: It is the saying of the non-Arabs: 'Live a thousand years.' And it was said: 'And among those who associated partners' is an introductory statement, meaning: And among them are people who wish, one of them wishing, with the description omitted, like His saying: 'And there is none of us except that he has a known station.' And those who associated partners – on this – are referred to the Jews, because they said: 'Uzayr is the son of Allah.' And the pronoun in 'And what is it for one of them' and 'to be removed' is the subject of 'to be removed from the Fire.' And it was said: The pronoun refers to what is indicated by 'to be removed' from its source, and 'to be removed' is a substitute for it. And it is possible that 'it' is ambiguous, and 'to be removed' clarifies it. And 'removal' means distancing and turning away. If you say: 'One of them wishes,' what is its position? I say: It is a clarification of their increased eagerness in a way of resumption. If you say: How is 'if he were to live' connected to 'one of them wishes'? I say: It is a narration of their wishes. And 'if' is in the meaning of wishing, and the norm would be: 'if he were to live,' but it was said in the form of the third person due to His saying: 'One of them wishes,' like your saying: 'He swore by Allah that he would do it.'