They took the deities hoping that they would strengthen themselves by them and seek support from their position. The matter is contrary to what they estimated, as they are soldiers for their deities, prepared and present to serve them and defend them, and they become angry for them. The deities have no ability with them nor power for victory. Or they took them to support them before Allah and intercede for them, while the matter is contrary to what they imagined, as they are on the Day of Resurrection soldiers prepared for them, present for their punishment, because they become fuel for the Fire. It has been recited: 'So let it not grieve you,' with the opening of the 'ya' and its closing, from 'he grieved' and 'he caused to grieve.' The meaning is: So let their denial, harm, and harshness not concern you, for We know what they conceal from enmity towards you and what they declare, and We will recompense them for it. It is fitting for someone like you to find solace in this warning and to bring to mind the image of your state and theirs in the Hereafter so that worry may be lifted from you and sadness may not overwhelm you. If you say: What do you say about someone who says: If a reader recites: 'We know,' with the opening, his prayer is invalidated, and if he believes what it implies in meaning, it is disbelief? I say: There are two aspects to it. One is that it may be due to the omission of the 'lam' of purpose, which is common in the Qur'an, poetry, and all speech and consistent reasoning. This has the same meaning as the broken form. This is similar to the response of the Messenger of Allah, blessings and peace be upon him: 'Indeed, all praise and grace are Yours.' Abu Hanifa read it broken and al-Shafi'i opened it, and both are for reasoning. The second is that it may be a substitute for their saying, as if it were said: 'So let it not grieve you; indeed, We know what they conceal and what they declare.' This meaning stands with the broken form if you consider it as an object of the saying. It has become clear that the connection of grief to Allah's knowledge and its lack of connection does not depend on whether it is broken or opened. Rather, it depends on your estimation. You may differentiate if you open it by estimating the meaning of purpose and not estimating the substitute, just as you differentiate by estimating the meaning of purpose if you break it and do not estimate the meaning of objectivity. Then if you estimate it as broken or opened based on what that speaker has magnified, there is nothing in it except the prohibition of the Messenger of Allah, blessings and peace be upon him, against grieving over Allah's knowledge of their secrets and public declarations, and the prohibition against that does not entail anything. Do you not see His saying: 'So do not be a supporter for the disbelievers, and do not be among the polytheists, and do not call upon another deity with Allah'?