And when it has been established that He is a warner and a bringer of good tidings, He followed that with what encompasses both matters by saying, in reference to ﴿Do not worship﴾ [Hud: 2], indicating that no one can truly estimate Allah as He deserves to be estimated: ﴿And seek forgiveness from your Lord﴾, meaning seek, with sincerity in worship, for the Benefactor to forgive you for what you have neglected in it; and He indicated, with the tool of delay, to the high rank of repentance, and that there is no way to seek forgiveness except through it. He said: ﴿Then turn to Him in repentance﴾, meaning return, outwardly and inwardly, in a return from which there is no return [and if what is meant by it is continuity, then its great rank is not hidden]. ﴿He will grant you enjoyment﴾ [meaning He will extend your pleasure in life, from the meaning of 'enjoyment of the day': it has risen, and 'the forenoon': it has reached its peak, and 'Allah granted him enjoyment of such': He kept him and sustained him until he reaches his youth]; and since enjoyment - which is the ultimate pleasure in it until there is no impurity in it - can only be in Paradise, therefore the source was made ﴿enjoyment﴾ and that it was placed in the position of 'enjoyment'. He described it by saying: ﴿good﴾ to indicate that it has concluded what is appropriate for this abode. And indeed, what was given to the companions, may Allah be pleased with them, during the time of Umar, may Allah be pleased with him, was from the victory of gifts and the abundance of this world and the ease of living. Likewise, ﴿to﴾ means: extending to ﴿a specified term﴾, meaning in His knowledge, either by the death of each individual or by the expiration of what He has set as a term for the blessing that He referred to. ﴿And He gives to every possessor of virtue﴾, meaning: of good deeds ﴿his virtue﴾, meaning: the reward for what he intended by his deeds in the way of preference from Him, glorified and exalted is He; for indeed, nothing is obligatory upon anyone from Him, and yet He is, in accordance with preference: the good deed is rewarded tenfold; Ibn Mas'ud said, and he is doomed who is overtaken by his singular deeds over his tens.

And when the good tidings came to an end, it was followed by a warning, frightening from it, out of kindness to the servants and to attract them. He said: ﴿And if they turn away﴾ meaning: they burden themselves against what Allah has instilled in them of the soundness of their nature and the ease of submission from turning away, even if it is the slightest degree of it, as indicated by the omission of the 'ta' ﴿Then indeed, I fear for you﴾ meaning: and the wise is the furthest from fears ﴿the punishment of a great day﴾ meaning: due to the severity of what is in it of punishment from the One who is capable of establishing you. And the name of the Lord was specified as a reminder of what He has of blessings in creation, initiation, and nurturing. And since seeking forgiveness - which is the request for pardon - is desired in itself, it is not considered except when accompanied by repentance. He added to it (p-229) with: 'Then' indicating the greatness of its rank and its status, even if what is meant by it is to remain upon it. The grandeur of its rank is not hidden, and in the expression of acting with virtue, there is an indication that the obligation only occurs with what is within capacity, while it is among the high morals. For virtue, in essence, is what exceeds the human and is characterized by noble traits, and what is like that is at the peak of perfection; because it prevents the action from corruption. And the wise is from wisdom, which is the knowledge of what brings together what prevents the action from corruption and invalidation. By it, the good is distinguished from the bad and the corrupt from the sound. And the verse indicated that seeking forgiveness and repentance are the causes of abundance ﴿And if only they had upheld the Torah and the Gospel and what was revealed to them from their Lord, they would have eaten from above them and from beneath their feet﴾ [Al-Ma'idah: 66] and that turning away is the cause of constriction, as he ﷺ said: "Indeed, a servant is deprived of provision due to a sin he commits."

﴿And He gives every possessor of virtue his virtue﴾ indicating the reward of the Hereafter. Thus, repentance is the cause of a good life in this world and the Hereafter.

And Imam Abu Ja'far ibn al-Zubayr said in his book regarding the relevance of this Surah to the one before it: And when the Surah of Yunus, peace be upon him, included - from the verses of warning and stirring the instincts, and from admonitions, and fear, and threats, and intimidation, and encouragement, and reprimanding the polytheists and the deniers, and the definitive judgment against them, and informing about the ongoing ruling of the precedents, and the necessity of entrusting and submitting - what no other Surah has encompassed like it due to the repetition of these purposes in it. The reason for this repetition in it - and Allah knows best - is that it followed the seven long Surahs. And it has been mentioned that the Surah of Al-An'am has the effect of fulfilling the statement of the condition of those who deviate from the straight path according to their different states. Then the Surah of Al-An'am fulfilled what was referred to regarding the conditions of the previous nations as previously mentioned and elaborated on what was summarized of their affairs. Then it followed that with addressing those who respond to the Messenger of Allah, blessings and peace be upon him, and warning and alerting them, and revealing the condition of those who were involved with them from their enemies among the hypocrites. The intended purpose of this was completed in the Surahs of Al-Anfal and Al-Bara'ah. Then the address returned to the method of calling to Allah and warning of His punishment after elaborating on what preceded. So it was a place of emphasis on fear and intimidation to bring about that after elaborating on a state and clarifying evidence. For this reason, the Surah of Yunus was included with this which no other has included. Do you not see its opening with His saying: "Indeed, your Lord is Allah" [Yunus: 3]? And the relevance of this opening is the call of creation to Allah in the Surah of Al-Baqarah with His saying, the Exalted: "O mankind, worship your Lord" [Al-Baqarah: 21]. Then they were alerted here as they were alerted there, for He said, the Exalted: "Or do they say, 'He has fabricated it'? Say, 'Then bring forth a Surah like it'" [Yunus: 38]. Then the admonitions and warnings and indications of the conditions of the deniers and the obstinate were confirmed. Among the warnings is: "Indeed, your Lord is Allah" [Yunus: 3], "He is the One who made the sun" [Yunus: 5], "Indeed, in the alternation of night and day" [Yunus: 6], "Say, 'Is there among your partners anyone who begins creation and then repeats it?'" [Yunus: 34], "Say, 'Is there among your partners anyone who guides to the truth?'" [Yunus: 35], "Say, 'Look at what is in the heavens and the earth'" [Yunus: 101] - to other than this. And upon this pattern, the admonitions and the purposes referred to in this Surah were repeated until His saying: "O mankind, indeed the truth has come to you from your Lord" [Yunus: 108]. Thus, there was a detailed account from Surah Al-A'raf, Al-Anfal, Al-Bara'ah, and Yunus of what was summarized in what preceded it, just as there was a detailed account of the conditions of the travelers and those who deviate. When all this was established, he followed the entirety with His saying: "A Book whose verses have been perfected, then detailed from One Wise and All-Aware" [Hud: 1]. And contemplate the relevance of bringing forth these two noble names, which are "the Wise, the All-Aware". Then contemplate the harmony of the opening of the Surah with His saying: "O mankind, indeed the truth has come to you from your Lord" [Yunus: 108]. And it had previously preceded His saying, the Exalted: "Indeed, there has come to you a reminder from your Lord" [Yunus: 57]. So he followed His saying: "Indeed, the truth has come to you from your Lord" [Yunus: 108] with His saying at the beginning of Surah Hud: "A Book whose verses have been perfected, then detailed" [Hud: 1]. It is as if he is in the context of clarifying the truth and the admonition. And if it is perfected and detailed, it is right for it to be a healing for what is in the breasts and guidance and mercy for the believers. And it is right to rebuke them in His saying, the Exalted: "But they have denied what they could not encompass in knowledge" [Yunus: 39]. And the wonder is in their blindness despite its perfection and detail. But indeed, "Those upon whom the word of your Lord has been justified will not believe" [Yunus: 96]. And contemplate His saying, glorified is He, at the end of this Surah: "And all that We relate to you of the news of the messengers is that by which We strengthen your heart, and there has come to you in this the truth and an admonition and a reminder for the believers" [Hud: 120]. So the entire Book is truth and admonition and reminder. And the reference - and Allah knows best - is to what has been intended regarding what has been established as an indication of the completeness of the statement of the straight path and the obligations of its followers in taking and leaving, and the mention of the conditions of those who deviate in their various ways, and the differences of their desires and aims, and their evil is Iblis; for he is their follower and the one who tells all of them in the informing of Allah, the Exalted: "Indeed, Allah promised you the promise of truth, and I promised you, but I failed you" [Ibrahim: 22]. And what has been elaborated of his affair and story in Al-Baqarah and Al-A'raf has made it easy for the believers to be cautious of it and has informed them of it. And the Jews, Christians, polytheists, Sabians, hypocrites, and others were mentioned, and the wrongdoing of each group among them was detailed just as the mention of the people of the straight path was absorbed from the prophets, the truthful, the martyrs, and the righteous. And their conditions were detailed from beginning to end, obligation and abandonment, which clarified their path, and designated their party and group: "Those are the ones whom Allah has guided" [Al-An'am: 90]. And he mentioned the conditions of the nations with their prophets and the taking of each of the nations for their sin in detail. And he mentioned the beginning of creation in the story of Adam, peace be upon him, and the condition of the angels in submission and obedience, and he mentioned a group of jinn from believers and disbelievers, and the matter of the Hereafter and the end of the condition of the creatures and their establishment in the Hereafter, and the repetition of the call of creation to Allah, the Exalted, in hope for Him and mercy, and informing the creation of what He, glorified is He, is upon and what is obligatory for Him from the highest attributes and the best names. And He alerted the servants to reflection and they learned the ways of inference and they desired and feared and they gave glad tidings and warned and informed them of the need of all creatures to Him, glorified is He, as He is the sole creator of them to what has intervened therein of what the creatures are incapable of encompassing and surrounding. "And Allah speaks the truth and guides to the way" [Al-Ahzab: 4]. So when all this preceded in the seven long Surahs and what followed them, he followed that with His saying: "A Book whose verses have been perfected, then detailed from One Wise and All-Aware" [Hud: 1]. Then he followed this with an indication to three sections upon which the verses of the Books revolve, which are the section of divinity, the section of prophethood, and the section of obligations. As for the first, he indicated it with His saying: "Do not worship except Allah" [Hud: 2]. And as for the section of prophethood, he indicated it with His saying, glorified is He: "Indeed, I am to you from Him a warner and a bearer of good tidings" [Hud: 2]. And as for the section of obligations, he indicated it with His saying, glorified is He: "And seek forgiveness from your Lord, then repent to Him". And these three sections are what the verses of the Qur'an revolve around and upon which the noble Surah is centered. So when the fulfillment of all that was achieved in what preceded and there remained no avenue of doubt for the obstinate nor attachment for the denier, and the truth became clear and manifest, He said, glorified and exalted is He: "And there has come to you in this the truth" [Hud: 120], an indication of the completeness of the intended purpose and the clarification of the required and the fulfillment of the definition with the clarity of the path. And it has been clarified from this the opening of this noble Surah to what preceded it. And what testifies to this - and Allah knows best - is His saying, the Exalted: "Is he who is upon clear evidence from his Lord and a witness from him follows it" [Hud: 17]. And His saying, the Exalted: "So remain steadfast as you have been commanded, and whoever repents with you, and do not transgress" [Hud: 112]. So your path has become clear, and your party and group have succeeded, "And do not incline toward those who have wronged" [Hud: 113]. So you have known their path and their fate, and the path of truth has become clear. How can one deviate who has firmly determined his path from the creation! And the parallel is His saying, glorified is He: "And there has come to you in this the truth" [Hud: 120] following what He, glorified is He, mentioned: "To whom belongs the dominion today?" [Ghafir: 16] and His saying: "On the Day when no soul possesses for another soul anything, and the command on that Day is for Allah" [Al-Infitar: 19]. So contemplate that, and Allah is the One sought for help - ended.