that are markers among people, such as Zayd and ʿAmr, and the like (1); rather, it is like unknown indefinite nouns, such as "the man" and "the camel," and the like. So when "alladhīna" had this characteristic, and "ghayri" was annexed to an unknown noun, similar to "alladhīna" in that it is a non-specific definite noun, just as "alladhīna" is a non-specific definite noun—it became permissible because of that for "not of those who have evoked [Your] anger" to be an adjective for "those upon whom You have bestowed favor," just as it is said: "I do not sit except with the scholar, not the ignorant," meaning: I do not sit except with one who knows, not with one who is ignorant.

If "those upon whom You have bestowed favor" were a specific definite noun, it would not be permissible for "not of those who have evoked [Your] anger" to be an adjective for it. That is because it is an error in the speech of the Arabs—when describing a specific definite noun with an indefinite noun—to make its indefinite adjective follow the grammatical case of the described definite noun, except with the intention of repeating what gave the described noun its grammatical case. It is an error in their speech to say: "I passed by ʿAbd Allāh, not the scholar (ghayri l-ʿālimi)," putting "ghayri" in the genitive case, except with the intention of repeating the bāʾ (by) that gave ʿAbd Allāh its grammatical case. The meaning of that, if said in such a way, would be: I passed by ʿAbd Allāh, I passed by other than the scholar. So this is one of the two perspectives for the genitive case in: "not of those who have evoked [Your] anger."

The other perspective for the genitive case in it: That "alladhīna" is in the sense of a specific definite noun. If it is directed to that, "ghayri" would be in the genitive case with the intention of repeating "the path" (ṣirāṭ) which put "alladhīna" in the genitive case, so it is as if you said: the path of those upon whom You have bestowed favor, the path of other than those who have evoked [Your] anger.

These two interpretations of "not of those who have evoked [Your] anger," even if they differ according to the difference of those analyzing their grammar, their meanings are close. This is because whoever God has bestowed favor upon and guided to His true religion has been saved from the anger of his Lord and rescued from misguidance in his religion.

Thus it is the same—since the reason for His saying: "Guide us to the straight path, the path of those upon whom You have bestowed