And it is recited: Thamud, in the nominative and accusative, both definite and indefinite, and the nominative is more eloquent for its occurrence after the letter of beginning.

And it is recited with a pronounced thaa: 'We guided them', thus we guided them to the paths of misguidance and guidance, as His saying, 'And We guided him to the two paths'. They preferred blindness over guidance, choosing to enter into misguidance rather than entering into guidance.

If you say: Is not the meaning of 'I guided him': he attained guidance, and the evidence for this is your saying: 'I guided him, so he was guided', meaning: attaining the desired and its acquisition, just as you say: 'I deterred him, so he refrained'? How then is it permissible to use it in the sense of mere guidance? I say: It indicates that He enabled them and removed their excuses, leaving them with no justification or excuse, so it is as if the desired was attained in them by obtaining what necessitates and requires it, the thunderbolt of punishment, the calamity of punishment, and the striking of punishment.

And 'the humiliation' is humiliation, described as such for the sake of emphasis. Or it is substituted for it. If there were no evidence in the Qur'an against the Qadarites, who are the Magians of this nation, by the testimony of their Prophet, blessings and peace be upon him, this verse alone would suffice as evidence.

Mawlana said: 'Thus we guided them to the paths of misguidance and guidance', then he said: 'If you say, is not the meaning of 'I guided him': he attained guidance, and the evidence for this is your saying: 'I guided him, so he was guided'? How then is it permissible to use it in the sense of mere guidance?' He answered that He enabled them and removed their excuses, leaving them with no justification or excuse, so it is as if the desired was attained in them by obtaining what necessitates it. Then he said: 'If there were no evidence in the Qur'an against the Qadarites, who are the Magians of this nation, by the testimony of our Prophet, blessings and peace be upon him, this verse alone would suffice as evidence.' Ahmad said: 'Indeed, Allah has made him speak who made everything speak, for the Qadarites are the Magians of this nation by the testimony of the Prophet, blessings and peace be upon him. And his noble companions have testified that the group who followed the path of Al-Zamakhshari are the Qadarites who are tainted with the filth of corruption. They are the first to enter into this path and descend into this abyss of destruction. And to return to the original discussion, we say: Guidance from Allah, glorified and exalted is He, according to the Ahl al-Sunnah, is truly the creation of guidance in the hearts of the believers, and misguidance is the creation of misguidance in the hearts of the disbelievers. Then guidance was mentioned in other ways metaphorically and broadly, like in this verse, for what is intended here by guidance is the indication of the path, as Al-Zamakhshari explained. The two groups, Ahl al-Sunnah and the people of innovation, have agreed that the use of guidance here is metaphorical. Then Ahl al-Sunnah carry it as a metaphor in all its instances in the Shari'ah. So which of the two groups is more deserving of safety if you know, and what evidence in this verse is there for Ahl al-Sunnah against the people of innovation, so that they may throw it back at themselves and taste the consequences of their actions.