And the interpretation of the way it is correct if you put it in the accusative case is that it be directed to being an adjective for the hāʾ and mīm in "upon whom" (ʿalayhim) which refer back to "those who" (alladhīna). Because even though it is in the genitive case with "upon" (ʿalā), it is in the position of the accusative by His statement, "You have bestowed favor" (anʿamta). So it is as if the interpretation of the speech—if you put "other than" (ghayr) which is with "those who earned anger" (al-maghḍūbi ʿalayhim) in the accusative—is: "The path of those whom You have guided as a favor from You upon them, other than those who earned anger," meaning neither those who earned anger nor those who are astray. Thus, the accusative case in that instance would be like the accusative case in "other than" (ghayr) in your saying: "I passed by ʿAbd Allāh, other than the generous one and the righteous one," where you detach "other than the generous one" from "ʿAbd Allāh", since "ʿAbd Allāh" is a definite proper noun, while "other than the generous one" is an indefinite noun.

Some of the Basran grammarians used to claim that the recitation of whoever put "other than" (ghayr) in the accusative in "not of those who earned anger" (ghayri l-maghḍūbi ʿalayhim) was by way of exception (istithnāʾ) of "other than those who earned anger" from the meanings of the description of "those upon whom You have bestowed favor" (alladhīna anʿamta ʿalayhim). It is as if he held that the meaning of those who recited that in the accusative was: Guide us to the straight path, the path of those upon whom You have bestowed favor, except those who earned anger—those whom You did not favor in their religion and whom You did not guide to the truth—so do not make us among them. As al-Nābigha of Banū Dhubyān said:

I stood therein in the late evening asking it... It failed to answer, and there was no one in the abode (1) except tie-ropes that I could barely discern... And the trench around the tent was like a cistern in hard, firm ground. (2)