And when the decree was: Indeed, Allah has glorified Himself with praise by removing the impurity of polytheism from the Arabian Peninsula in action. This indicates that He is free from the deficiencies, one of which is breaking promises. Moreover, with that majesty and beauty, He expresses what conveys astonishment for the increase of glorification for the one who is astonished by Him, so that this reverence, glorification, humility, and acceptance of all commands may arise. He understands His command, glorified and exalted is He, to the Prophet, blessings and peace be upon him, to engage [in the concern of his own self due to the approach of his appointed time, and that his engagement with the people has ended, for the religion has been completed, and there remains for him no concern in the abode of hardship]: "So glorify" means you should glorify with your words and actions through prayer and others in agreement with your Lord in what He has done. And increase in all types of worship, glorifying while being adorned with "praise," meaning with perfection, reverence, and glorification of "your Lord," meaning the One who fulfilled for you the promise of completing the religion and suppressing the aggressors, the Benefactor to you with all of that, because all of it is for your honor. Otherwise, He is Exalted and Praiseworthy in every situation, astonished by Allah's facilitation of this victory from what had not crossed the mind, and thankful for what He, glorified and exalted is He, has bestowed upon him, that He showed him the completion of what he was sent for. And indeed, every good deed that his followers do for him is like it.

And when he ﷺ commanded him to glorify Him from every deficiency, and to describe Him as descending from the unseen of the unseen to the unseen with all perfection, added to the Lord, descending to witness the actions, he reached the end of the descent from the Creator to the created, addressing the highest of all creatures. He commanded him with what makes him understand the inability to fulfill his right due to the greatness attributed to Him, mentioned twice by the greatest name, which has signs of greatness and exaltation to the realm of the unseen, which cannot be comprehended, as necks are cut off before it, so that he may understand the inability of others, by all means. He said, teaching that among His perfections is that He may take a sin if He wills and forgive if He wills, even if the sin is great, to encourage that towards hastening to repentance, increasing good deeds, and having good hope: ﴿And seek His forgiveness﴾ meaning, ask for His forgiveness, indeed He is oft-Forgiving, indicating that no one can truly estimate Him as He deserves, as indicated by this seeking forgiveness after the prayer, which is the greatest of acts of worship, so that your nation may follow you in the observance of the second safety for them. For the first safety - which is your existence among them - has drawn near to its return to its source in the highest companionship and the most sacred place. And so he ﷺ did - he would say: "Glory be to You, I cannot enumerate Your praise; You are as You have praised Yourself." And on the day of the conquest, he entered Mecca, lowering his head until it almost touched the saddle, in humility before Allah, glorified and exalted is He, informing his companions, may Allah be pleased with them all, that what occurred was by the power of Allah, not by the multitude of those with him. And He made them a means of kindness from Him towards them. Therefore, he alerted those among them who thought or had a whisper in their hearts that the multitude had a role in what occurred of the defeat at Hunayn first, and what occurred afterwards of victory with those who remained steadfast with the Prophet ﷺ, and they did not reach thirty souls. So, the glorification, which is the purification from deficiency, is an indication of the completion of his religion, fulfilling what was promised by his noble promise.

And seeking forgiveness is an indication that his ﷺ worship, which is the greatest of acts of worship, has approached its end, and that can only be by death. Therefore, he commanded seeking forgiveness because it should be at the end of gatherings and actions, as a compensation for what may have occurred in them of some weakness and an acknowledgment of the submission and inability.

And when He commanded that, the context indicated that the meaning is: and turn to Him in repentance. He explained this, emphasizing to exclude those who would distance themselves from the implication of that regarding the return of people to apostasy and others by His saying: "Indeed, He" meaning the One who is most gracious to you, in contrast to His opposition to you among your nation. It is permissible that the emphasis is for the sake of indicating what has been previously mentioned of His majesty twice, to the utmost degree of greatness and the avoidance of comprehension, by veiling with His will of grandeur, honor, might, and subjugation. Although it is well-known that whoever is in a state of that would not accept an excuse nor accept a penitent. "He was" meaning He has always been in a state of renewal and continuity, "the Most Forgiving" meaning the One who accepts the return of those whom Satan has led astray from among the people of His mercy. He is the One who brought back your supporters from what they were upon of gathering in disbelief, division, and enmity. He supported you with their entering into the religion gradually until they hastened after the Surah of Al-Fath to enter Mecca in ten thousand. He also returns you to the state in which your elevation becomes more apparent among the highest companions and turns away from any disruption among your nation in their religion due to apostasy or disobedience, returning them to what they were upon of goodness. He leads them in the best manner. The end of the Surah has returned to its beginning because if it were not for the realization of His description of repentance, the supporter who found the victory would not have been found, and the connection of its end is with its beginning. He knew that every sentence of it is a cause of what preceded it. So, the repentance of Allah upon His servant is the result of his repentance through his seeking forgiveness, which is the request for forgiveness with its conditions. This is the fruit of his belief in the perfection of his Lord, and this is what His elevation of His religion indicated, and His compelling those who enter it to enter, although they are the most severe of people in complaints and the highest of them in determination and resolve. They had been in the utmost refusal to Him and in opposition to the one who upheld it. This is the benefit of the victory; it is a sign of victory. He knew that the last verse of the interconnection indicated by the command to seek forgiveness points to the command to repent, and by explaining the command to repent in relation to the explanation of the command to seek forgiveness. He knew that the Surah is a reference to his death, may blessings and peace be upon him, by urging seeking forgiveness, which is the second safety. It is customary that actions and gatherings are concluded with it after indicating the appearance of the religion over all other religions and its descent in the middle of the days of Tashriq from his argument upon him be the best prayers and peace, in the year ten, as I mentioned in my book "Masa'id al-Nazar li-Ishraf 'ala Maqasid al-Suwar" and my book "Al-Ittila' 'ala Hujjat al-Wada'". This was after the descent of the verse of Al-Ma'idah, which is its counterpart in responding to the end of the beginning, on the Day of Arafah.

﴿Today I have completed for you your religion and perfected My favor upon you and have chosen for you Islam as your religion﴾ [Al-Ma'idah: 3]. It is known that there is no completeness in this world except after a deficiency. Therefore, the Prophet ﷺ called it the Farewell Pilgrimage and addressed the people in it. He taught them the matters of their religion and bore witness against themselves and bore witness to Allah against them that He conveyed to them. He bid them farewell and said: 'I do not know, perhaps I will not meet you after this year.' He also indicated this with repentance and the occurrence of apostasy after him ﷺ and the return of those who apostatized to the best of what they were upon in their belief in the religion and their steadfastness upon it by killing those who were inclined towards disbelief, referred to by His saying: ﴿And if He had made them hear﴾ [Al-Anfal: 23] - meaning a hearing of force and dominance and compulsion - ﴿They would have turned away while they were rejecting﴾ [Al-Anfal: 23]. Thus, their existence was purely harmful without any benefit, and their killing was beneficial without any harm in it whatsoever. For the sake of understanding, the end of the term indicates the completion. 'Abbas radiyallahu anhu - and in one narration: his son Abdullah - cried when it was revealed. The Prophet ﷺ asked him and he said: 'I have announced your death to you.' He replied: 'Indeed, it is as you say.' Similarly, Umar radiyallahu anhu cried when the verse of Al-Ma'idah was revealed. This was explained - and Allah is the Guide. It has become evident that its result is the announcement of the completion of the religion and the nearing of the death of the Seal of the Prophets, and the victory over all the oppressive tyrants. This is one of the greatest objectives of Al-Ma'idah. The comparison between this and the beginning and the return, as indicated by His saying: ﴿Today I have completed for you your religion﴾ [Al-Ma'idah: 3] (p-322) and His saying: ﴿And whoever allies with Allah and His Messenger and those who believe, then the party of Allah is the victorious﴾ [Al-Ma'idah: 56] and His saying: ﴿To Allah belongs the dominion of the heavens and the earth and whatever is in them, and He is over all things competent﴾ [Al-Ma'idah: 120]. Among the greatest subtleties of this surah and its intricate wonders is that its words indicate by their numbers great matters and beautiful secrets. For it contains nineteen words, and in the year nineteen of the Hijrah, the death of Caesar, the tyrant of the Romans, occurred. This is because 'Amr ibn al-'As radiyallahu anhu when he conquered Alexandria, Caesar said: 'If they conquer us in Alexandria, the Romans have perished.' He prepared to engage them in battle himself. When he finished preparing, Allah struck him down and he died, and Allah spared the Muslims from his evil. The humiliation of the Romans was a great humiliation because of this, and the Arabs became fierce. In this year, Allah also opened Qaysariyah in the land of Ash-Sham, so there remained no enemy in Ash-Sham, whether far or near. The Muslims rejoiced greatly because of this, and in this year, there was also the conquest of Jalula, from the land of Persia. Its conquest was called the Conquest of Conquests because the Persians did not recover after it. This is if we consider the number of words in relation to its year of revelation. If we consider the year of the revelation of the surah in the year ten, it was opened in the year twenty-nine of the Hijrah - which is the nineteenth year of its revelation - (p-324) the city of Istakhr, and the weakness of the Persians intensified. Their king Yazdgerd was commanded to flee from the Arabs until he was killed in the year thirty-one of the Hijrah, two years later. This is the count that corresponds to the count of its words, both apparent and implied, along with the words of the Basmala. If you look at what is here from this and compare it with what was mentioned in Surah Al-Fath of similar matters, your amazement will increase at the brilliance of these verses - and Allah is the Grantor of success. Then, if you consider another consideration, you will find that this surah, as it indicated in its entirety the end of the time of Prophethood with the death of the Prophet ﷺ, indicated in the individual words of its words the end of the Caliphate of Prophethood with the completion of thirty years, as the Prophet ﷺ said in what was narrated by Abu Dawood, At-Tirmidhi, An-Nasa'i, and Ibn Hibban in his Sahih from Safinah, the freedman of the Prophet ﷺ, may Allah be pleased with him.

'In the name of Allah, the Most Gracious, the Most Merciful' 'The caliphate of prophethood is thirty, then Allah grants kingship to whom He wills.' This is because if you count its words along with the Basmala, they are, according to the script, twenty-three words. This indicates the end of the caliphate, which has never been like it, and it is the caliphate of the Farooq, Umar ibn al-Khattab, may Allah be pleased with him, with his martyrdom in Dhul-Hijjah in the year twenty-three of the Hijrah. If you add to that the apparent pronouns, which are five, and the hidden ones, which are three, then they total thirty-one. I have calculated from the time of the revelation of the Surah to the Prophet, blessings and peace be upon him, in Dhul-Hijjah in the year ten, that this indicates the end of the entire caliphate of prophethood with the appointment of the Commander of the Believers, Hasan ibn Ali, may Allah be pleased with both of them, in the month of Rabi' al-Awwal in the year forty-one. This is after thirty years have passed since the death of the Prophet, blessings and peace be upon him, in the month of Rabi' al-Awwal in the year ten of the Hijrah, neither increasing nor decreasing by a month. If the pronouns are taken alone, both the apparent and the hidden indicate the opening of the honored Mecca itself, for it is, as has been mentioned, eight, and the opening was in the year eight of the Hijrah. Among the subtleties of secrets and wonders of perspectives is that they indicate the years according to the detail. The apparent indicates the year of victory and triumph over Quraysh, for they are the ones specifically targeted, as the Arabs are their followers. The hidden indicates the opposite of that. The explanation of this is that when the banners of Islam had fluttered in every direction in the first year of the Hijrah, and its lions spread in every direction, and its battalions were dispatched in every region, the 'ta' in 'And you see' [An-Nasr: 2], which is His pronoun, blessings and peace be upon him, refers to what is specific to his understanding of the good news. And when in the second year, with the Battle of Badr, there was clear victory and great triumph that shook the hearts of the disbelievers and strengthened the hearts of the supporters in all regions, and elevated their status, that was indicated by the 'wa' in 'They enter' [An-Nasr: 2]. And when in the third year what was not feared from the calamity occurred in the Battle of Uhud, which perhaps misled some who did not firmly establish a deficiency, that was indicated by the hidden pronoun in 'So glorify' [Al-Anfal: 64]. And when the news in the fourth year was about the expulsion of Banu Nadir and Quraysh's breaking of the promise in Badr out of cowardice and inability, while the Prophet, blessings and peace be upon him, and his companions, may Allah be pleased with them, had courage and strength by the will of Allah and they turned back, from it was a blessing and favor from Allah that did not harm them, that was indicated by the 'kaf' in 'Your Lord' [Al-Anfal: 30]. And when in the fifth year was the Battle of the Confederates, that was indicated by the hidden one in 'And seek His forgiveness.' And when in the sixth year was the Umrah of Hudaybiyyah, which the Prophet, blessings and peace be upon him, called an opening, Allah revealed in it the Surah of Opening, for it was a reason for the opening, that was a sign of prophethood. And the Prophet, blessings and peace be upon him, sent in it to the kings inviting them to Allah, glorified and exalted is He, that was indicated by the apparent pronoun in 'And seek His forgiveness.' And He confirmed His strength [as being] for the Lord, glorified and exalted is He. And when in the seventh year was the Battle of Khaybar and the Umrah of Al-Qada, that was indicated by the apparent pronoun in 'Indeed, He.' And when the pronoun [in 'was'] is for Allah, and He has, glorified and exalted is He, two presences: the presence of the unseen and hidden, and the presence of the witnessed and manifest. The presence of the unseen is the presence of majesty, grandeur, and greatness, and the presence of the witnessed is the presence of descending with actions and appealing with words. Both presences were for victory, and the presence of the unseen was the greatest of them in victory and the strongest of them in support. Therefore, the hidden pronoun indicated the greatest opening by triumphing over the inhabitants and the lands by the might of the One, the Subduer. If we look at it in terms of its possibility of being apparent, the apparent has its ruling. So glorified is He whose knowledge encompasses all, and whose wisdom is precise, and His ruling is executed.