And when the king may not be a god, and divinity is a characteristic that does not accept any partnership at all, unlike others, the matter was directed to it and it was made the ultimate clarification. So He said: (p-427) ﴿God of the people﴾ indicating that just as He alone has the lordship over them and their kingship, no one shares in that with Him, so likewise He alone is their God, and no one shares in His divinity. This is always the way of the Qur'an; it argues with them based on their acknowledgment of their oneness of Him in lordship and kingship regarding what they denied of the oneness of divinity and worship. So whoever is their Lord and King, they are deserving of not worshiping anyone else nor seeking refuge in anyone other than Him, just as one of them, when faced with a matter, seeks refuge with his guardian from among his kind and calls for help from him. And the God is the One who manifests through His subtle creations, which the concept of Lord and King has instilled in the hearts of the servants, so they love Him, find comfort in Him, and turn to Him in all their affairs. [And He is veiled -] hidden by His majesty from being encompassed by Him or by any of His attributes or anything of His matter. So the servants fear Him, and love drives them to yearning for His meeting, and awe restrains them, so they tremble in fear of being cast away from His presence. And He repeated the apparent name without implying, saying for example: 'their King', 'their God', affirming this meaning and strengthening it by repeating their name that indicates the intensity of the need at every name of His names that indicates absolute perfection. This indicates that He is truly capable of repetition to clarify that He is the One who has authority over them from all directions, and to clarify the honor of man and the increased reliance through increased clarification, and so that it is not thought that anything of these names is restricted by what was added to it from the previous aspect. (p-428) For when the pronoun is repeated, the intended meaning is the same as what it returned to. So the indication by the explicit mention is that every attribute of them is general and not restricted by anything at all. And all forms of seeking refuge are included in this seeking refuge from all aspects of upbringing and all aspects attributed to the seeker from the standpoint that he is in the power of the King by compulsion, and all aspects attributed to divinity so that there is no flaw in any of those aspects, indicating the greatness of the calamity from which refuge is sought. And He did not connect with 'and' due to what it indicates of difference, and the intended seeking refuge is with all these attributes that apply to one essence until it is as if it is one attribute. And He preceded the lordship for its generality and comprehensiveness for every created being equally, so there is no action of anyone except that He created it, glorified and exalted is He, and He is the one who inspires it. And He delayed the divinity for its specificity because whoever does not adhere to His commands and prohibitions has excluded himself from making Him his God, even though in reality there is no God other than Him. And He placed the attribute of the King in the middle because the King is the one who has authority over command and prohibition, and His kingship over them is dependent on His creation of them, so His kingship is from the perfection of His lordship, and His being their true God is from the perfection of His kingship. So His lordship necessitates His kingship and requires it, and His kingship necessitates His divinity and requires it. And these three additions encompass all the principles of faith and include the meanings of His beautiful names. For indeed, (p-429) the Lord is the capable creator, and so on, from what the reform, mercy, and power, which is the meaning of lordship, depend on, from the attributes of beauty. And the kingship is the one who commands and forbids, honors and humiliates - and so on, from the names that relate to greatness and majesty. And as for the God, He is the one who encompasses all attributes of perfection and the descriptions of [majesty -], so all the beautiful names enter into it. Therefore, for their inclusion of all the meanings of the names, the seeker is deserving of seeking refuge. And the arrangement of them has occurred in the most complete manner indicating oneness, for whoever sees what he has of apparent and hidden blessings knows that he has a nurturer. So when he delves into the ascent in the degrees of His knowledge, glorified and exalted is He, he knows that He is free of all, and all are in need of Him, and by His command their affairs run, so he knows that He is their King. Then he knows, with His unique management of them after creating them, that He is the one deserving of divinity without any partner [with Him -] in it. The readers have unanimously agreed in this surah on dropping the 'alif' from ﴿King﴾ [of the people: 2] unlike in Al-Fatiha as previously mentioned, for when kingship is added to the Day, it implies its specificity to all that is in it of essence and accident, and that there is no authority for anyone with Him nor any partnership in anything of that, and this is the meaning of kingship - by compulsion. And as for the addition of the owner to the people, it necessitates that He is their King. So if it were read this way here, the meaning would be diminished. And they unanimously agreed in the family of Imran on affirming the 'alif' in the added and omitting it from the added (p-430) to it because the intended meaning of the context is that He, glorified and exalted is He, gives kingship to whom He wills and withholds it from whom He wills, and the kingship - with a broken 'm' - is more appropriate for this meaning. And the secrets of the words of Allah, glorified and exalted is He, are greater than can be encompassed by minds, and the utmost of the people of knowledge is to deduce from what has appeared of it to what lies beyond it, and that the apparent leads to the hidden.