Tafsir of Al-Hujurat 49:8

This is a causal explanation for the actions attributed to Him, Exalted is He, in His saying: "(But Allah has endeared [to you] the faith...)". What lies between them is a parenthetical statement, despite it being a causal explanation for "the rightly guided."

The accusative case (nasb) is valid based on the requirement of the unity of the agent—that is, the one by whom the action is performed and from whom it proceeds, whether as its originator or otherwise. This is because "the rightly guided" (al-rashidun) here acts as an expression for the acts of endearing, beautifying, and making hateful, which are attributed to His blessed Name. For instance, if one were to say: "He has endeared the faith to you as a bounty from Him," and it were made a metonymy for "right guidance," it would be correct. Thus, it is appropriate to say: "Those are the rightly guided [as] a bounty," which is equivalent to saying: "Those are the ones to whom bounty has been endeared."

Alternatively, it is because "right guidance" (al-rushd) here implies that He, Exalted is His state, is the One who guides (murshid), as it is the intransitive form (mutawa') of "to guide" (arshada). This is analogous to what they said regarding the fact that "showing" implies "seeing" in His saying, Exalted is He: "He shows you lightning, [causing] fear and aspiration," so the agent becomes unified and the accusative case becomes valid.

It is also permitted that it is an absolute object (masdar) for a verb other than its own, functioning as an accusative either for "has endeared" (habbaba) or for "the rightly guided," since endearing and right guidance are from the bounty of Allah, Exalted is He, and His favor. It is also said that it is an object for a deleted verb, meaning: "They seek a bounty."

"(And Allah is Knowing)"—excessive in knowledge, so He knows the states of the believers and the distinctions among them; "(Wise)"—He does whatever He does of bounties, favors, and other things, according to the requirements of wisdom.