It was recited in the accusative without addition and with addition, and in the nominative likewise. The accusative has two aspects: one is for reasoning, meaning so that you may love one another and maintain connections, for your gathering in its worship and your agreement upon it and your harmony, just as people agree on a doctrine, and that becomes a reason for their love and friendship. And it can be a second object, as in the saying, 'He took his desire as a god,' meaning you have taken the idols as a reason for affection among you, on the assumption of omitting the added phrase.

Or you have taken them as affection among you, meaning loved among you, as His saying, 'And among the people are those who take besides Allah equals, loving them as the love of Allah.' And in the nominative, there are two aspects: one is that it is a news because, on the condition that what is meant is a relative clause.

And it can be the news of a deleted subject. The meaning is that the idols are affection among you, meaning: loved, or a reason for affection. And from Asim: affection among you: with a fatha on 'between you' with the addition, just as it was recited, 'Indeed, you have been severed among you,' and it is opened and is the subject. Ibn Mas'ud, may Allah be pleased with him, recited: 'Idols are indeed affection among you in the worldly life,' meaning: you only love them, or you love them in the worldly life. Then on the Day of Resurrection, there will be mutual cursing and hatred and enmity among you: the servant will curse the idols, and the idols will curse the servant, as His saying, 'And they will be against them.'