There is no doubt that its context is in accordance with the view of the Basri scholars: that it means there is no rejection of what his people called him to. And 'جرم' (jarama) is a verb meaning 'to be true,' and that with what is in its scope is its doer, meaning: it is true and it is necessary for his call to be invalidated. Or it means 'to earn,' from His saying: 'And let not the hatred of a people cause you to not be just' (Qur'an 5:8), meaning that the earning of that call to him is the invalidation of his call, in the sense that what resulted from that was only the appearance of the invalidation of his call.

It may also be said: 'no doubt' is analogous to 'no escape,' a verb from 'جرم' (jarama), which means 'to cut off,' just as 'بدّ' (badda) is a verb from 'تبديد' (tabdiid), which means 'to disperse.' Just as the meaning of 'there is no escape that you will do such and such' means: there is no way for you to avoid doing it, so too 'there is no doubt that they have the Fire,' meaning: there is no cutting off of that, in the sense that they will always deserve the Fire, there is no interruption to their deserving nor cutting off, due to the invalidation of the call of the idols, meaning it remains invalid and will not turn into truth.

It has been narrated from the Arabs: 'there is no doubt that he will do' with a pronounced 'ج' (jeem) and a silent 'ر' (raa), in the pattern of 'بد' (badd), and 'فعل' (fa'al) and 'فعل' (fa'al) are brothers, like 'رشد' (rushd) and 'رشد' (rushd), and 'عدم' (adam) and 'عدم' (adam). 'لَيْسَ لَهُ دَعْوَةٌ' (there is no call for him) means that what you call me to has no call to itself at all, meaning: it is the right of the true deity to call the servants to obey Him, then He calls the servants to it as a manifestation of the call of their Lord. What you call to and to His worship, He does not call to that nor does He claim lordship. If He were a speaking animal, He would complain about your calls.

And His saying: 'in this world and not in the Hereafter' means that in this world He is an inanimate object that cannot do anything of calling or otherwise, and in the Hereafter: if Allah creates him as an animal, he will disavow those who call to him and those who worship him. And it was said that its meaning is that he has no response to a call that benefits in this world or in the Hereafter. Or a responding call, the call that has no response and no benefit in it is called a complete call, or the response is named by the name of the call, just as the action that is recompensed for it is named by the name of the recompense in their saying: 'as you act, you will be treated.' Allah, the Exalted, said: 'To Him belongs the call of truth, and those whom they call upon besides Him do not respond to them with anything.' The 'مُسْرِفِينَ' (musrifin) according to Qatadah: are the polytheists. And according to Mujahid: they are those who shed blood unlawfully. And it was said: those whose evil overcomes their good are the wasteful. And it has been read: 'فستذكرون' (you will remember), meaning: 'some of you will remember one another.' 'وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ' (and I entrust my affair to Allah) because they threatened him.