favor," makes it impermissible for one to doubt, upon hearing that from its reciter, that those upon whom God has bestowed the favor of guidance to the path are not those with whom their Lord is angry, given the favor by which His grace upon them in their religion has become great; nor could they be misguided when their Lord has guided them to the truth. Since it is impossible in their innate nature for the pleasure of God, majestic is His praise, with a person and His anger upon him to coexist in a single state, and for guidance and misguidance to coexist for him at a single time—whether the people are described (1), along with God's description of them with what He described them of His granting them success and guiding them, and His bestowing favor upon them with what God bestowed upon them in their religion, as being not those who have evoked anger nor those who are astray; or whether they are not described with that. Because the apparent attribute with which they were described has informed about them that they are as such, even if their description did not explicitly state it.

This is if we direct "ghayri" to being in the genitive case with the intention of repeating "the path" (ṣirāṭ) which puts "alladhīna" in the genitive case, and we do not make "not of those who have evoked [Your] anger or of those who are astray" an adjective for "those upon whom You have bestowed favor," but rather if we consider them to be other than them. Even though both groups, without a doubt, have had favor bestowed upon them in their religions.

But if we direct "not of those who have evoked [Your] anger or of those who are astray" to being an adjective for "those upon whom You have bestowed favor," then its listener has no need for inference, since the explicit nature of its meaning has dispensed with the need for evidence.

It is permissible to put "ghayri" in the accusative case in "not of those who have evoked [Your] anger," even though I dislike reciting it that way due to its anomaly from the recitation of the reciters. For whatever is anomalous among the recitations from what the Ummah has brought through apparent, widespread transmission is an opinion contrary to the truth, and deviating from the path of God, the path of His Messenger, peace and blessings of God be upon him, and the path of the Muslims. Even if it—were it permissible to recite it (2)—would have a valid justification in correctness.