And when the one who teaches man evil is sometimes from the jinn and other times from humans, he clarified the whispering as a warning against the devils of humans just as a warning against the devils of the jinn. He prioritized the more harmful. It is permissible that the explanation is for 'humans' without any difficulty in it, as it is known from the transmission of the dictionary: 'from the jinn' meaning the jinn who are in the utmost of evil, rebellion, and concealment. 'And humans' meaning the people of turmoil and instability, whether they are from humans or from jinn. The meaning could be that the jinn are some of them empowered over others just as they are empowered over humans or jinn. The meaning could be that the jinn are some of them empowered over others just as they are empowered over humans. The devil of the jinn enters into the jinn just as he enters into humans and whispers to him - this was said by al-Baghawi from al-Kalbi. It was mentioned from some of the Arabs that he [said]: A group came from the jinn and stood, and it was said: Who are you? They said: We are people from the jinn. This is the meaning of the saying of al-Farra'.

And the surah was concluded with what it began with, and the second meaning is more appropriate for linking its end to its beginning, as it would be an explanation for the humans to whom the high attributes were added. The thoughts that come to a person may be whispering, and they may be inspiration. Inspiration may sometimes come from Allah without an intermediary, and sometimes it comes through the angel. Each of them may be in the heart. Whispering may sometimes be from the devil, and other times from the self, and both may occur in the chest. If a person is vigilant, he repels the harmful from himself; otherwise, the incoming thoughts attack him and take hold of him. The good thoughts are distinguished from the bad ones by the law of the Shari'ah, and the matter is problematic. The devil strives to confuse, so if it aligns with the Shari'ah, let him consider. If his action at that time is more deserving without missing out on another virtue that is more deserving than it, he should hasten to it. If the thought is worldly and the reasoning leads to it being beneficial without contradicting the Shari'ah, he should increase his deep contemplation with consultation from someone he trusts in their religion and intellect. Then he should seek guidance, considering that it may be agreed upon by minds, and there may be a flaw due to a shortcoming in the reasoning. Some have made the law of the merciful thought that it should expand for him the chest and the self should be reassured towards it. The devilish and the self-related thoughts should cause the chest to constrict and the self to become anxious, as evidenced by the prophetic hadith regarding good and sin. The devilish thought is known by urging absolute opposition, for the devil has no interest in opposition per se. If remembrance occurs, that is removed. The self-related thought is bound to something specific, whether it is beneficial or harmful, and it does not turn away from it by remembrance. The devil may be a human from spouses, children, and acquaintances, and perhaps he is more harmful than the devil of the jinn. Its remedy is to cut off and avoid according to one's ability. Whoever wants a great law for companionship and avoidance should refer to the verse of al-Kahf.

'And be patient with those who call upon their Lord morning and evening, seeking His face. And let not your eyes pass beyond them, desiring the adornment of the worldly life. And do not obey one whose heart We have made heedless of Our remembrance and who follows his desire, and whose affair has exceeded all bounds.' [Al-Kahf: 28] And just as the segment returns to its beginning, likewise, the great correspondence of its meaning to Al-Fatiha is such that the segment of the Qur'an returns to its opening. Its beginning merges with its reference in the best manner, as has been previously explained from Surah Al-Quraish to here, surah by surah. This surah looks to Al-Fatiha and its connection to it in that Al-Fatiha includes three names: Allah, the Lord, and the King. It is further distinguished by being the Mother of the Qur'an with the Most Gracious, the Most Merciful, for they encompass all the apparent and hidden blessings contained in the attribute of Lordship. And Surah An-Nas pertains to the Lord, the King, and the God, which is the origin in the name of Majesty. Al-Fatiha is specifically distinguished by the name in which there is no partnership whatsoever. When it is established throughout the entire Qur'an that He is the true God, and that there is no partner for Him in divinity, it is rightful in one of the ways, just as there is no partnership in the Greatest Name with which the Qur'an originally opened in truth and not in falsehood. The noble Qur'an concludes with it, expressing it with the term God for the clarity of the matter and the complete absence of ambiguity. The conclusion has become that with which the opening was made in the clearest manner and the first arrangement. The other two names remain in their systems. Thus, the system becomes, if you attach the end of An-Nas to the beginning of Al-Fatiha, 'God, King, Lord [Allah, Lord -] Most Gracious, Most Merciful, King,' indicating that the named Greatest Name is the true God, and He is the Greatest King because He has the creation, the beauty of upbringing, mercy, and the general and specific. The essence of Surah An-Nas is seeking refuge with this Lord who is described from the whispering of the chest that is fruitful for vigilance, just as the essence of Surah Al-Fatiha is the emptiness of the secret from the distractions that necessitate the restriction of aspirations to Him, glorified and exalted is He, and remaining in His noble presence by limiting existence to Him and declaring annihilation for anything else. This is the highest degree of vigilance. If the Truth desires to assist a servant, He inspires him to seek refuge [with seeking refuge -] and facilitates for him sincere reliance. At that point, he becomes a true worshiper in servitude, and his God becomes his hearing by which he hears, his sight by which he sees, his hand with which he strikes, and his foot with which he walks. It is appropriate that the more he is brought closer to Him, glorified and exalted is He, the more he increases in worship until he is freed from the deceit of Satan by death, as He, the Exalted, said to His closest creation to Him, Muhammad, blessings and peace be upon him.

'And worship your Lord until certainty comes to you.' [Al-Hijr: 99] And whoever reduces from the deeds something, relying on the fact that he has arrived, has indeed become a heretic. His example is like that of a person in a dark house who lit a lamp, and it illuminated. He said: 'I did not light the lamp except to illuminate the house, and it has illuminated, so I have no need for the lamp now,' and he extinguished it, and darkness returned as it was. The Prophet, blessings and peace be upon him, encouraged the opening of the Qur'an after its completion, as indicated by the connection of the meaning with what I have explained. This state is called the departing state, and it is as if the reader reminded himself of the matter of seeking refuge, intending to begin his recitation. It is as if it was said: 'Seek refuge, O one who has completed the great Qur'an, so that you may begin it.' And it is as if when he sought refuge with what he was commanded in this Surah, it was said to him: 'Then what will you do?' He said: 'I will begin.' Or when he was commanded to seek refuge, he said: 'What should I do?' It was said: 'Begin in the name of Allah, the Most Gracious, the Most Merciful, whose observance is necessary at the conclusions and beginnings of matters, for there is no matter except by Him. Or that the Basmala is a saying in 'Say' [An-Nas: 1] in the manner of 'I seek refuge' [An-Nas: 1] or a substitute for 'Lord of mankind' [An-Nas: 1]. And it is as if he was commanded to seek refuge. And the naming is a command for repelling and attracting, and this is because when he commanded this seeking refuge - and he had said, glorified and exalted is He, 'So when you recite the Qur'an, seek refuge with Allah from the accursed devil' [An-Nahl: 98], it is known that the intended meaning is to begin with the Qur'an. Thus, its relation to Al-Fatiha is like that of the effect to its cause. It is as if it was said: 'Seek refuge with this greatest Lord, who has no king or deity other than Him, for to Him belongs all praise, and He encompasses everything. He is capable of everything, and He is dominant over everything in the Hereafter, and He is the refuge and the place of safety; there is no deity except Him.' For indeed, the name is the description, and what is meant by it is the genus. The meaning of 'In the name of Allah' is by His description or by His most beautiful attributes. And praise is the commendation with the beautiful description. It is as if it was said: 'I seek refuge with the Lord of mankind by His most beautiful attributes, for to Him belongs all praise, which encompasses all the most beautiful attributes. For beginning in it requires capability; He has complete capability, or requires knowledge, and knowledge is His attribute, or generosity, and likewise. The result is that it is as if it was said: 'Seek refuge with Him from the devil by what He has of the name that no one has ever matched Him with, for it is comprehensive of all the most beautiful names, that is, the attributes that are not tainted by deficiency, especially the attribute of the general mercy that has enveloped me, and established me with its assistance. Then there is the specific mercy that I am most deserving of requesting, due to the deficiency I have that prevents me from it and distances those who follow desires from it. So I ask Him to make me among its people, and carry me in both abodes by its connection, so that I may be among those who are pleasing to Him, and I do not worship except Him. And you may affirm the connection and integration in another apparent way of complete perfection, saying: 'When the meeting of the end of the circular Surah approached its beginning and its details with its connector, the similarity of the two ends intensified. Thus, these last three Surahs are similar to the first three in their objectives, and the abundance of virtues and benefits: sincerity with Surah Al-Ikhlas, Al-Imran, for it is one, and Al-Falaq for Al-Baqarah in accordance and agreement. For indeed, the Book that is the objective of Surah Al-Baqarah is the best of matters, for it is for assistance with the best of matters, and Al-Falaq is for seeking refuge from the evil of the creation, encompassing every good.

"I seek refuge with Allah from being among the ignorant" [Al-Baqarah: 67] "They teach the people magic" [Al-Baqarah: 102] - the verses,

﴿Many of the People of the Book wish that they could turn you back to disbelief after your faith, out of envy from themselves﴾ [Al-Baqarah: 109]. And the people are for Al-Fatihah. When the chest, which is the dwelling of the heart, which is the vessel of the spirit, which is the source of the intellect, is emptied, then vigilance occurs. This is like the sanctification of the soul through monotheism and sincerity. Then, seeking refuge from every apparent evil and from every hidden harm is necessary to prepare for the recitation of the Surah of vigilance, as called for by the current situation and what follows it (p-441) from the book, with a maximum of correctness and accuracy. It seems that he was content at first with the known seeking refuge, just as one is content at the beginning of matters with the easiest command. When he concluded the recitation, he was rewarded with seeking refuge from the Qur'an, elevating him to the station of excellence. Thus, the latter connected with the former, a connection without doubt, and united with it in every way - indeed, in that is a reminder for those of understanding. This is what Allah conceals of meanings in their arrangements and sentences, in relation to their concepts and reasons. The consideration remains on what the numbers of their words indicate, with the subtleties of their symbols and signs. They are twenty words that correspond if you count from the beginning of prophethood in the year of the Umrah of judgment, which is the seventh year of the Hijrah. Through it, safety became clear from what the devil whispered in the year of the Umrah of Al-Hudaybiyah due to the Prophet's ﷺ vision of entering the house and performing Tawaf around it. If you add to it the three pronouns, it becomes twenty-three, corresponding to the tenth year of the Hijrah, which is the year of the Farewell Pilgrimage. This year cut off the influence of the devil's whispers that were at the beginning of the eleventh year at the death of the Prophet ﷺ concerning the Arabs regarding the matter of apostasy. Allah protected them from his evil through the effort of Abu Bakr, may Allah be pleased with him, until he brought the people back to the religion and revealed through him the whispers of the corrupting devils. [Thus, the word of the Muslims was unified] (p-442) confirming the words of the Prophet ﷺ during the Farewell Pilgrimage: 'Indeed, the devil has given up hope of being worshipped in the Arabian Peninsula after today.' So if you add to it the words of the Basmala, it becomes twenty-seven, corresponding to the year of the consolidation of the matter of Umar ibn Al-Khattab, the Farooq, may Allah be pleased with him, who did not enter a path except that the devil entered another path. This was in the year fourteen of the Hijrah. This is from the perspective of the words. If you look at it from the perspective of the letters, it has great secrets from another angle. Among them is that its words, along with the words of Al-Fatihah, consist of twenty-six letters, excluding the three dots of the thaa and the zaa, which are from the nine letters of the alphabet. [And each of them consists of twenty letters, sharing eighteen of them, and each one is distinguished by four: Al-Fatihah with the two neglected letters, the dhaad and the ghain, and An-Nas with the jeem, the kha, and the sheen, and the fa. Ibn Maylaq said: Seven letters have dropped from Al-Fatihah: 'Thaj kha za shadhaf' - it has ended. Perhaps in that - and Allah knows best - there is an indication that the completeness of the revelation of the Qur'an from its beginning to its end is in the number of letters that each of the two Surahs, the first and the last, contained over the years, which is twenty-two. The twenty-third year is the coming to the abode of the Living, the Sustainer, glorified and exalted is He, how great is His status, and how mighty is His authority, and how strong is His proof.

And the author, may Allah have mercy on him, said: This is the completion of what I intended from the arrangement of the pearls from the correspondence of the verses and the chapters. The translator of the Qur'an, revealing the correspondences of the Criterion, is the interpretation that the ages have not heard of its like, nor has it overflowed upon it from the interpretations, despite their numerous quantities, like the abundant rain. I completed it in the manuscript on Tuesday, the seventh of Sha'ban in the year five hundred and seventy-eight, in my mosque from the courtyard of the Eid gate in the enchanting Cairo. My beginning in it was in Sha'ban in the year sixty-one, so that was fourteen complete years. I completed it in this white manuscript in the afternoon of Sunday, the tenth of Sha'ban in the year two hundred and eighty-eight, in my home adjacent to the Badriah school in Damascus. That was twenty-two years by the count of the years of the radiant Prophethood, the comforting, the exalted, the pure, the blessed, and the righteous. Were it not for the assistance of Allah, it would have become nonexistent or lacking and deficient. After I delved into it and its structures became clear to me, I reached close to half of it. The virtuous ones praised it for the beauty of its composition, the abundance of its meanings, and the precision of its arrangement. The disease of envy crept into a group of the ill-natured, the schemers, and the obstinate, who desired leadership through falsehood. Each of them was devoid of the essence of knowledge, as the night of ignorance spread its darkness among them, and the dust of folly stirred upon their heads its blackness and gloom. They shot arrows of evil, falsehood, and various types of lies. They increased the denigration with disparagement, condemnation, and vilification, and the error and misguidance, by quoting from the Torah and the Gospel. In this regard, the upright sayings were classified, clarifying the ruling on quoting from the ancient books. It indicated that this is a straight Sunnah to support the great, pure, and blessed Hanif faith. It brought forth the text of al-Shafi'i, and the words of al-Nawawi and al-Rafi'i. The noble scholars wrote on the book: 'The scholars are the noble ones,' and they wrote what was deposited in 'The Ascents of Vision for the Clarification of the Objectives of the Chapters.' So Allah extinguished their fire, exposed their faults, and made their disgrace and shame manifest. Then they arose in a perpetual innovation of the known, so I classified in it the known saying and clarified their opposition to the Book and the Sunnah, and their falling into the essence of trial, and their breach of the greatest Paradise, and the explicit text of al-Shafi'i and the sayings of the scholars. They were like one who has swallowed a stone or filled his mouth with water. Then they arose in the trial of Ibn al-Farid, and all of them were obstinate and opposing. They incited the rabble of the people against me, and the intensity of the wrath became severe, and they nearly overwhelmed the reflection. They directed the path of heresy and exaggerated in elevating those of the people of union. They persisted in contention and obstinacy, and issued fatwas of pure falsehood, and spread the deadly poison, except for a few people, for Allah was their supporter against their weakness. I asked them a question that made them misguided and ignorant, so they discussed it among themselves and circulated it, and they were unable to answer it after they attempted it with the utmost effort. Their condition became apparent to most people, and their misguidance became known among them, and their clear error and impossibility. I classified in this several works, in which their disgrace became evident and the hidden matters were revealed. Among them is 'The Correctness of the Answer for the Inquirer in Doubt,' and 'The Refutation of the Takfir of Ibn al-Farid,' and 'The Destruction of the Opponents in the Takfir of Ibn al-Farid,' and 'The Warning of the Ignorant about the Takfir of Ibn Arabi,' and 'The Cautioning of the Servants from the People of Obstinacy with the Innovation of Union.' I spent a long life in it, and they wasted my time in it - may Allah waste them. And He threatened their pillars and supports with destruction, and reprimanded them for their inability to answer, revealing the doubts, morning and evening, repeatedly and openly. The reprimand, reproach, and vilification compelled them to write a response, which was not free from confusion and disturbance, and doubt and suspicion. I clarified that its compiler erred in all of it, and disbelieved in four places with clear disbelief, and lied in eight, thus becoming wounded by that, rather, destroyed and fallen. I prolonged the reprimand, reproach, and vilification, so their necks became humbled, and their opposition weakened, and their hypocrisy became concealed. However, in each one of these occurrences, there was from the evils and wonders of destiny that which covered its darkness the rising suns.

And the matter prolonged in that for years, and the distress spread until the groaning increased, and the supplication and yearning became intense. And Allah established and granted patience and forbearance until this book was completed, upon what you see of beauty and correctness.

And I have said, praising the mentioned book, for what it has revealed of the wonders of destiny and the strange matters, explaining my condition, and their condition, and the fulfillment of my hopes, and the disappointment of their hopes from the fragmented verse, and its rhythm is cut off, and the rhyme is continuous, absolute, and simple. I named it 'The Book of Lamma' because most of its purpose is to clarify the connection of the sentences to one another, so that each sentence takes hold of what is before it, being connected to it. And that is the intended manifestation of the speech and its secret and its essence, which is to speech as the soul is, and the explanation of the meanings of the words. And each sentence, in its own right, is like the body. The soul is the greatest intended purpose, which is perceived by those who taste and understand, and the 'Lamma' is intended to establish the second by what has been established for it by the first to the utmost possibility, meaning that it is like conditions that require two sentences that are necessary for that necessity. Thus, the book was completed in this composition with 'Lamma' because I have increased its use in it for this purpose:

This is the Book of Lamma, gathering the meanings together. The seas of its knowledge have become vast. I have given glad tidings to whoever envies it that he will die in sorrow. For my intention is good; I have strived in it with concern. So our Lord accepts it in quality and quantity. By that which I intended, He has encompassed knowledge. I have endured in it a time from my envious ones what sorrow. They counted years as a number, watering my heart with poison. And how many times they have smeared me, and how many times they have shot at me with arrows. And they have confined my heart with harm and have expanded upon me with blame. And how many times they have sought my downfall, yet they did not see a crime from me. And they have slackened from my intention, murmuring and determination. And they threatened them with harm and weakened them with stoning. If the flame intensifies, it casts harm if it intends to stone. If the night darkens, and with calamity it overwhelms. Their harm and oppression are with a supplication in the darkness. I beseech Allah against them, saying, 'O Allah!' O Lord, indeed I am striving, so relieve my distress, O my God. There is no sin for me with them except the Book of Lamma. The springs of guidance flowed from it, becoming a sea. I made it, and in the seas of its knowledge, it has become vast. And its composition has risen, and it has become sweet in its arrangement. I have done it as advice for whoever loves knowledge. I have deposited it with treasures that make understanding dance. It clears blindness from whom it is kind to and makes the deaf hear. It is specific for the precious knowledge, and for the common people about it. It speaks for whoever sings with it, even if they are mute. Its actions are magnificent; I seek refuge for it with the names. My Lord made its matter easy for me until it was completed. In fourteen years, I was deaf. The tongue said to count it, 'Behold, a full moon.' And it does not negate the deficient, O my companion, ever. I seek refuge for it with the Chosen One from the evil of a malicious critic. And from an envious one who has become concerned for it. For no one seeks to blame it except a hateful, blind one.

My Lord is enough for me against their evil, and the names are from Him. And He returned in their planning their destruction and the loss. [And He returned them with their rage when they did not attain any harm -] and He increased him in happiness, and blessings remained with him.

This was said by the one who is most in need of the Creator's pardon, Abu al-Hasan Ibrahim ibn Umar ibn Hasan al-Ribat ibn Ali ibn Abi Bakr al-Biqai, may Allah have mercy on him, saying: Praise be to Allah, the Lord of the worlds, and blessings be upon our master Muhammad and his family and companions, and may He grant abundant peace always until the Day of Judgment. Allah is sufficient for us, and He is the best disposer of affairs.

[And the completion of this part was at the hands of the least of Allah's servants and the most in need of His kindness and pardon, Abdul Karim ibn Ali ibn Muhammad al-Muhawili al-Shafi'i, resident of the sacred land of Allah - may Allah forgive him and his parents and his teachers and all Muslims - in the honored Mecca on the blessed Saturday, the twenty-sixth of the month of Safar al-Khayr in the year four hundred and forty-three and nine hundred, and he had surpassed the age of seventy-five years - I ask Allah for a good ending and steadfastness upon the religion of Islam and to die in one of His sacred places by His grace, and blessings be upon our master Muhammad and his family and companions, and may He grant abundant peace always until the Day of Judgment, and Allah is sufficient for us, and He is the best disposer of affairs -] There is no power and no strength except with Allah, the Most High, the Most Great.

Some of the students of the author, namely the friend Khalil ibn Musa al-Muqri, praised the mentioned book titled 'Lamma':

The proof of the religion of [Allah -] has become clear ∗∗∗ the secrets of Allah's words in the Qur'an.

And it brought what the people left after him ∗∗∗ the people walk forever through the ages.

So whoever claims to weave like him ∗∗∗ has claimed what is not possible.

And if the interpreter intends one day that he ∗∗∗ comes with an example of him without submission.

We said to him: Explain and measure after this ∗∗∗ and we have the evidence against you with the proof.

The completion of copying this last text from the book titled 'Lamma' regarding the great Qur'an was upon whom it was revealed, the best of prayers and peace be upon him, on the thirteenth night of the month of Jumada al-Ula in the year seven hundred and ninety and one thousand at the hands of the least of the servants, and the most in need of the forgiveness of his generous Lord, Muhammad ibn Ahmad al-Badrashini, a Shafi'i by doctrine, praying and submitting to the best, most complete, and most beautiful creation of Allah, Muhammad ibn Abdullah ibn Abdul Muttalib, and upon his family, companions, wives, descendants, and the pure, noble household, with prayers and peace that are everlasting and continuous as long as Allah's kingdom endures. There is no power and no strength except with Allah, the Most High, the Most Great, and Allah is sufficient for us, and He is the best disposer of affairs. Ameen, Ameen.

If you encounter a fault, do not hasten to insult me ∗∗∗ for I am a person who is not infallible from error.