And his people argued with him. He said, "Do you argue with me about Allah?" They argued with him regarding the oneness of Allah and the negation of partners from Him, denying that. And He has guided me, meaning to the oneness. And I do not fear what you associate with Him. They frightened him that their deities would harm him, except if my Lord wills something. Except at the time of my Lord's will. [Mawlid said: "Except if He wills means except at the time of my Lord's will something, so the time is omitted..." Ahmad said: "It means He makes it capable, as the harm is created with a capability that He creates for whoever He wills, based on His principle. And you have known that the belief of the people of the Sunnah is that it is not rationally permissible for anyone other than Allah to create or to have an effective capability in what is created except Him. And although al-Zamakhshari did not explicitly state his belief here, he means where he states or alludes to what is compatible with it and descends upon it. The utmost fear of Ibrahim from it is contingent upon the will of Allah for that, fearing harm from it by the capability of Allah, because it. And it is as if he truly feared only Allah, because the fear he affirmed from it is contingent upon the will and power of Allah. And this is his saying, fearing from it, and Allah knows best.]] Something he fears, so the time is omitted, meaning I do not fear your deities at any time, because they cannot bring benefit or harm, except if my Lord wills to afflict me with something fearful from them if I commit a sin that warrants the descent of harm, such as being struck by a star or a piece of the sun or the moon, or making them capable of harming me. And my Lord encompasses all things in knowledge, meaning it is not strange or unlikely that it is in His knowledge to bring about something fearful for me from them. Do you not remember? So distinguish between the true and the false, the capable and the incapable. And how can I fear from your frightening me something that is safe from fear that does not relate to harm in any way? And you do not fear what relates to every fearful thing, which is your associating partners with Allah, unless He sends down a proof regarding your association. Meaning, because associating partners cannot be validly proven. It is as if he said: And what is wrong with you denying me safety? [[He returned to his words. He said: "And the meaning of how can I fear what you have associated..." What is wrong with you denying me safety..." Ahmad said: "It is possible that the shift to that is to encompass safety for every monotheist, and fear for every polytheist, and he is included in the ruling of the monotheists and his people in the ruling of the polytheists. And the best answer is what is beneficial and adds.]] in a place of safety, and you do not deny yourselves safety in a place of fear. And he did not say: "Which of us is more deserving of safety, I or you?" To avoid praising himself, he shifted to his saying: "So which of the two groups," meaning my group of polytheists and the monotheists. Then he resumed the answer to the question with his saying: "Those who have believed and have not mixed their belief with wrongdoing," meaning they did not mix their belief with disobedience that would make them sinful. [[Mawlid said: "And the meaning of his saying: 'And have not mixed their belief with wrongdoing' is that they did not mix their belief with disobedience that would make them sinful. And they refused to interpret wrongdoing as disbelief, the term mixing. Ahmad said: "It has been reported that when the verse was revealed, it was great upon the companions, and they said, 'Which of us has not wronged himself?'

He said, blessings and peace be upon him, "It is only the injustice in the saying of Luqman: 'Indeed, associating partners with Allah is a great injustice.' He means by saying this to apply it to his belief in the necessity of warning the sinners, and that they have no share in safety like the disbelievers. He makes this verse imply the specification of the command for those who combine both matters: faith and disavowal of sins. We accept that, and it does not have to be that the fear that follows the sinners is the same as the fear that follows the disbelievers. For the sinners among the believers only fear the temporary punishment, while they are safe from eternity. As for the disbelievers, they are not safe in any way. And Allah is the Grantor of success." He refused to interpret injustice as disbelief, which is a term of ambiguity. And that is a reference to all that Ibrahim, peace be upon him, argued with his people from his saying: 'When the night covered him' to his saying: 'And they are guided.' The meaning of 'We guided him to it' is that we directed him to it and granted him success in it. 'We raise the ranks of whom We will' means in knowledge and wisdom. And it was read with the tanween, and 'from his descendants' refers to Noah or to Ibrahim. And Dawud is mentioned in conjunction with Noah, meaning: and We guided Dawud. 'And from their forefathers' is in the accusative case, in conjunction with both, meaning: and We favored some of their forefathers. If they had associated partners with Allah, despite their favor and precedence and the ranks raised for them, they would have been like others in the nullification of their deeds, as Allah, glorified and exalted is He, said: 'If you associate partners, your deeds will surely become worthless.' 'We gave them the Book' refers to the genre. 'If he disbelieves in it' means in the Book, wisdom, and prophethood. Or in prophethood, these refer to the people of Makkah, a people who are the mentioned prophets and their followers, as indicated by His saying: 'Those are the ones whom Allah has guided, so by their guidance, be guided.' And it is indicated by the connection of His saying: 'If they disbelieve in it' with what preceded it. It was said: they are the companions of the Prophet, blessings and peace be upon him, and all who believed in him. And it was said: every believer from the children of Adam. And it was said: the angels, and the Ansar claimed it was for them. And from Mujahid: they are the Persians. The meaning of their being entrusted with it is that they were granted success to believe in it and fulfill its rights, just as a man is entrusted with something to take care of it and maintain it. The 'ba' in 'with it' is a connection for the disbelievers. And in 'with disbelievers' is an emphasis on the negation. 'So by their guidance, be guided' specifically refers to their guidance in following, and do not follow except them. This is the meaning of presenting the object, and the intended meaning of their guidance is their way of believing in Allah and His oneness and the fundamentals of religion, not the laws, for they are different and are guidance, as long as they are not abrogated. If they are abrogated, they no longer remain guidance, unlike the fundamentals of religion, for they are guidance forever. The 'ha' in 'be guided' is dropped in the pause. It is preferred to pause for the stability of the 'ha' in the mushaf.