َ إِذْ هُمْ عَلَيْهَا قُعُودٌ ﴿۶﴾ وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ ﴿۷﴾ وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَنْ يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ ﴿۸﴾

﴾6﴿ Iz hum 'alaihaa qu'ood
﴾7﴿ Wa hum 'alaa maa yaf'aloona bilmu 'mineena shuhood
﴾8﴿ Wa maa naqamoo minhum illaaa aiyu'minoo billaahil 'azeezil Hameed

﴾6﴿ When they were sitting beside it
﴾7﴿ And they were watching what they were doing to the believers
﴾8﴿ And they resented them for nothing except that they believed in Allah, the Almighty, the Praiseworthy

[8,9] This also describes the state of the People of the Ditch (Aṣḥāb al-Ukhdūd).
In this restrictive expression, there is severe condemnation of these people, highlighting that their hostility toward the believers was based on no reason other than faith itself.
At the same time, it praises the believers, indicating they had no trait that could be considered a fault in the eyes of the disbelievers, except for their faith—which in reality is no fault at all.
(أَنْ يُؤْمِنُوا) — means true, Islamic faith, free from polytheism (shirk) and denial.
(عَلَى كُلِّ شَيْءٍ شَهِيدٌ) — the Prophet (May Allah bless him and give him peace) is described as a witness (shahīd), and in fact, all believers are described as witnesses.
However, none is described with witnessing "everything" (kulli shay’), except Allah.
This distinction emphasizes the fundamental difference between the attributes of Allah and His creation, indicating that any shared wording is purely linguistic, and when restricted, it eliminates any misunderstanding of similarity or shared attributes.