And it is well-known that the tie-ropes (al-awārī) are not part of the count of "anyone" (aḥad) in the slightest. Likewise, according to him, he excepted "other than those who earned anger" from "those upon whom You have bestowed favor," even if they are not among their meanings in religion in the slightest.

As for the Kufan grammarians, they rejected this interpretation and treated it lightly, claiming that if it were as claimed by the claimant among the people of Basra, it would have been an error to say: "nor of those who are astray".

Because "nor/not" (lā) is a negation, and a negation is not conjungated except to a negation. They said: We have not found in any of the speech of the Arabs an exception conjungated to with a negation; rather, we have found them conjungating an exception to an exception, and a negation to a negation. So they say in exception: "The people stood up except your brother and except your father."

And in negation: "Your brother did not stand up, nor did your father." As for: "The people stood up except your father nor your brother," we have not found it in the speech of the Arabs. They said: So since that is non-existent in the speech of the Arabs, and the Quran was sent down in the most eloquent tongue of the Arabs, we know—since His statement {nor of those who are astray} is conjungated to His statement {not of those who earned anger}—that "other than" (ghayr) is in the sense of negation, not in the sense of exception, and that the interpretation of whoever directed it toward exception is an error.

These are the aspects of interpreting "not of those who earned anger," according to the different aspects of its grammatical inflection.

We only brought up what we brought up in that regard by explaining the aspects of its grammatical inflection—even though our intent in this book is to uncover the interpretation of the verses of the Quran—because the difference in the aspects of its grammatical inflection leads to differences in the aspects of its interpretation. Thus, necessity compelled us to uncover the aspects of its grammatical inflection so that the aspects of its interpretation would be disclosed to the seeker of its interpretation, according to the extent of the disagreement among those who differed regarding its interpretation and recitation.

And the correct view regarding its interpretation and recitation, according to us, is the first view, which is the recitation of {not of those who earned anger} with the genitive case on the rāʾ of "other than" (ghayri), with the interpretation that it is an adjective for "those upon whom You have bestowed favor" and a description for them—due to the explanation we have previously presented—if you wish, or if you wish, with the interpretation of repeating "the path" (ṣirāṭ). All of that is correct and good.