So you have disgraced him; I have conveyed the utmost in his disgrace. It is similar to His saying, 'So indeed he has succeeded.' And similarly in their speech: 'Whoever reaches the pasture of the Saman, has indeed reached it.' And whoever surpasses so-and-so has indeed surpassed. And as for the wrongdoers, the 'lam' indicates those who enter the Fire and informs that whoever enters the Fire has no supporter by intercession or otherwise. You say: 'I heard a man say such-and-such,' and 'I heard Zayd speaking.' The action is expected of the man, and the heard is omitted, because you have described him with what is heard, or you have made it a state of him, which suffices you from mentioning him. Were it not for the description or the state, it would not be necessary to say, 'I heard the words of so-and-so' or 'his saying.' If you say: 'What is the benefit of combining the vocative and the one being called?' I say: Mentioning the call in general, then specifying it with faith, magnifies the status of the one being called, for there is no call greater than the one calling for faith. And similarly, you say: 'I passed by one guiding to Islam.' This is because when the call is general, the imagination goes to one calling for war, or to extinguish a fire, or to aid the distressed, or to suffice some calamities, or for some benefits. Likewise, the guide may refer to one guiding to the path or guiding to sound opinion and so forth. So when you say: 'He calls for faith, and guides to Islam,' you have elevated the status of the caller and the guide and magnified it. It is said: 'He called him for such-and-such and to such-and-such,' and 'he urged him for it and to it,' and 'he called him for it and to it.' Similarly: 'He guided him to the path and to it,' for the meaning of reaching the goal and the meaning of specification are both present. The caller is the Messenger ('I call to Allah'), ('Call to the way of your Lord'). And from Muhammad ibn Ka'b: the Qur'an. 'To believe' means to believe, or that they believe. 'Our sins, our major sins, our minor misdeeds, with the righteous,' being specific in their companionship, counted among them. And the righteous is the plural of 'bir' or 'bar,' like 'rab' and 'arbab,' and 'sahib' and 'ashab.' 'Upon Your Messengers' is a connection to the promise, as in your saying: 'Allah promised Paradise for obedience.' The meaning is: 'What You promised us for believing in Your Messengers.' Do you not see how He followed the mention of the call for faith, which is the Messenger, and His saying 'We believe,' which is the affirmation? It may be related to something omitted, meaning: 'What You promised us of a place revealed upon Your Messengers,' or carried by Your Messengers, for the Messengers carry that ('For indeed, upon him is what is entrusted'). And it is said: 'Upon the tongues of Your Messengers.' The promised is the reward. And it is said: 'Victory over the enemies.' If you say: 'How did they call Allah for the fulfillment of what He promised when Allah does not break the promise?' I say: Its meaning is seeking success in what preserves for them the reasons for the fulfillment of the promise, or it is a means of resorting to Allah and submitting to Him, as the Prophets, blessings and peace be upon them, sought forgiveness while knowing they are forgiven, intending thereby humility before their Lord and supplication to Him, and resorting, which is a sign of servitude.