Commentary on Tafsir al-Jalalayn: ((And they strayed)) means they were lost ((from what they used to call upon)) what they used to worship ((before)) in this world, namely the idols ((and they thought))

Allah the Exalted said: meaning it was lost from them is a relative pronoun acting as the subject, meaning: the one who, The author said: "they used to worship before in this world, namely the idols" their idols to which they attached themselves and which they worshipped to bring them closer to Allah on that day when they are in the greatest need of them, they are lost from them and do not benefit them. For this reason he said: meaning it was lost and disappeared meaning they used to worship before, and by this he means the idols they used to worship in this world, for example, the Christians worship Jesus ibn Maryam, Quraysh worshipped al-Lat, al-Uzza, Manat, and Hubal, some of them worshipped fire like the Majus, some worshipped the sun, some worshipped the moon, and so on. Do these idols that are worshipped besides Allah benefit them on the Day of Resurrection? No. For this reason he said: And perhaps we can understand from his saying: that they went seeking them, searching for them, but they were lost and disappeared, and this would be a greater regret in their hearts that they sought them at a time of need but did not find them.
He said: "Be certain" Here, this means "be certain." Does *zann* (opinion) ever mean certainty? The answer is: yes, it often does. Allah the Exalted said: Thus, means "be certain." And Allah, Blessed and Exalted is He, said: If *zann* meant the more likely possibility, they would not have been believers. But here, "they think" means "they are certain." Thus, in the Arabic language, *zann* comes to mean certainty. Here, "be certain"—did they have a more likely possibility? No, they were certain. And His saying: contains inversion and emphasis. The inversion is that the predicate was brought forward and the subject was delayed. Where is the predicate? Where is the subject? , and it also contains emphasis, which is the extra *lam*, because is a delayed subject, and the extra *lam* entered it for emphasis. Its grammatical case is that it is a subject raised for the beginning, and the sign of its raising is a *dammah* (vowel) estimated on its end, the appearance of which was prevented by the occupation of the place with the movement of agreement. And His saying: "no escape from the punishment" " means they were certain that there is no escape for them from the punishment and no refuge from it, and that it will befall them inevitably. Then the author said: " The negation in the two places is suspended from operation, and the negation sentence filled the place of the two objects." The negation in the two places—where are the two places? This is a negation suspended from operation, because "We have informed you" is a verb that takes three objects. It takes three objects. For example, you say: "I informed Zayd that 'Umar is standing." How many objects did this take? Three objects: and and . Here, the first object is present, and it is: the *kaaf* (you). The second and third objects are suspended; the interrogative sentence sufficed for them: , and on this basis, the sentence as a whole is in the position of the accusative, filling the place of the objects of . I say: the first and the second—what? No, I say the second and the third. Good. This is the second. This takes how many objects? It takes two objects. Here, there are no two objects; there are no two objects. Where are they? They were suspended from operation by the negation sentence, which is His saying: And on this basis, the sentence is in the position of the accusative, filling the place of the objects of . This is actually a grammatical analysis that is not grasped except by one who has knowledge of objects, but we have explained it now. So whoever understood it, that is the goal, and whoever did not understand it, it does not harm him, because it has no relation to the meaning; its relation is only to the grammar, in the grammar only.