Ibn Zayd said: The meaning is that the likeness of those who disbelieved in their calling upon deities made of inanimate matter is like the one who calls out in the darkness of the night, to whom the echo responds; he calls out to that which does not hear, and what responds to him has no reality or benefit.

Al-Tabari said: The intent is that the likeness of the disbelievers in their calling upon their deities is like one who cries out to something at a distance, for it does not hear because of the distance; thus, the crier receives nothing from that except for the calling which exhausts and tires him.

: 1515: What We have provided you: 3: Ahmad said: Abu al-Nadr narrated to us, al-Fudayl ibn Marzuq narrated to us, from 'Adi ibn Thabit, from Abu Hazim, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "O people, indeed Allah is Pure and does not accept but what is pure, and indeed Allah has commanded the believers with what He has commanded the Messengers." Sahih. It was recorded by Ahmad (2/328), Muslim in (Al-Zakat, no. 65), al-Qurtubi (12/127), Ibn Kathir (1/294), Al-Masir (5/477), Al-Jawami' (9596), and Al-Sahihah (3/128).

283: 1520: And transgressed: 1: Waki' said: Al-A'mash informed us, from Abu al-Duha, from Masruq, who said: Whoever is compelled and does not eat and does not drink, then dies, enters the Fire. This implies that the eating of carrion for the one in a state of necessity is a duty and not merely a concession. Abu al-Hasan al-Tabari, known as al-Kiya al-Harrasi—a colleague of al-Ghazali in their studies—said: "This is the correct view according to us, similar to breaking the fast for a sick person and the like."

: 1523: Najih: 2: Al-Hakim in "Kitab al-Tafsir" (2/272).

284: 1527: Desirous (baghin): 1: Al-Qurtubi said: Necessity (idtirar) must either be through coercion by an oppressor or through hunger during a time of famine.