The intended meaning of the message is His saying, glorified and exalted is He: "That is a warner for the purpose of not worshipping anything at all except Allah," meaning the Greatest King. The meaning of warning is His saying: "Indeed, I fear for you," and the severity of the punishment warned against by His saying: "The punishment of a painful day." If the day is painful, what then is the assumption of what is in it from punishment! It is a figurative attribution, similar to: "His day is fasting," and He did not mention a glad tidings, as has been previously mentioned from the Prophet, blessings and peace be upon him, in his saying: "Indeed, I am for you a warner and a bearer of glad tidings" [Hud: 2], guiding to what the story was brought for, to affirm the meaning of: "Indeed, you are but a warner" [Hud: 12]. For this reason, He explicitly stated the pain, unlike in Al-A'raf, and likewise what the Prophet, blessings and peace be upon him, was commanded at the beginning of this regarding the punishment of a great day, and they are similar. Then, glorified and exalted is He, presented the response of his people in a manner that is in the utmost consolation and appropriate to the context by saying: "So they said," meaning: this great advice led them to say; and when some of them followed him, they said: "The elite," and clarified that the argument with falsehood after clarifying that they are the nobles is an addition to the consolation by saying: "Those who disbelieved," and clarified that they are close relatives by saying: "From his people," meaning those who are in the utmost strength for what they intend to attempt to do. "We do not see you," meaning: anything from the things, "except as a human like us," meaning: in absolute humanity; you are not an angel suitable for what is not suitable for the message. This is the saying of the Brahmins, and it is a denial of the prophethood of humans in general. It is the saying of one who envies the grace of Allah and is blind to His clear wisdom, preventing that the Prophet be human and making the deity a stone.

When greatness was confined to them in the greatness of followers, they said: "And we do not see you," and when they denied the vision of him, the listener became eager for what meanings would occur regarding him. They clarified that their intention is the vision of those who followed him, so they said: "Those who followed you," meaning they made an effort to follow you, "except those who are," meaning: specifically, "the lowly among us," meaning: like the weaver and the like. And there is no lowly among us except them, and it is the plural of the lowly, like dogs, the plural of lowly like dog. The lowly is the despicable, and this results in that no one of worth followed you. They said: "And 'followed you' is an agent in His saying: 'the first of opinion,'" which is a circumstance, meaning they followed you instinctively without reflection. Their following does not indicate correctness for what they followed from two aspects: their lowliness in themselves, and that they did not think about it. However, it is weakened by the mention of following in the form of causation, which indicates treatment and engagement. Thus, it is better to attribute it - as they also said - to the lowly. That is, they are such that the observer does not stop at the first occurrence of his sight upon them, that they are lowly and worthless. And it is permissible that the intended meaning is "the first of your opinion," meaning that you think they followed you, but they did not follow you.

And when they would not advise except by expanding in the worldly life, they said: "And we do not see for you" meaning: for you and for whoever follows you "any favor upon us". They immersed themselves in denial by their saying: "of favor" meaning: of honor or wealth. This - along with what has preceded from their words - is the saying of one who knows the truth by the men and does not know the men by the truth. This is because he infers the existence of something as true by the greatness of its follower in the world, and its being false by its insignificance in it. The sum of their saying indicates that they want: if the prophethood were true among humans, it would be in one of those who they acknowledged as superior in the land. And the act of "following you" in "Badi" prevents the continuation of following in faith. Thus, the objection is negated by the lack of contemplation. "Rather, we think you are liars" meaning: this description is always necessary for you because you have not possessed what we have made a presumption of following that necessitates greatness in hearts and submission of souls by advancing in the world with wealth and status. Their ailment was the arrogance of the truth and the contempt of people, which is their disdain for them. This has spread to most of the people of Islam, so they have become not to glorify except by that, and this is the greatest ignorance because the messengers came to discourage in the worldly life. And look at their satisfaction with themselves by turning away from the clear evidence to following conjecture, how despicable it is! This is more atrocious than what was narrated here from the saying of Quraysh: "If only a treasure had been sent down upon him or an angel had come with him" [Hud: 12] and more horrific. And humanity: the human for the appearance of his humanity, meaning the appearance of his skin; because the predominant covering over others from the animals is their covering with wool or hair or fur or feathers. And the example: the covering serves as a substitute for others in the sense that if it appeared for observation, it would serve as a substitute for it. And the despicable: the insignificant due to its attributes of deficiency and its gathering. And the favor: the increase of good, and the preference: the multiplication of good that necessitates gratitude.