And when Allah, glorified and exalted is He, described the majority of people with what He described as the bad way of imitation, which arises from turning away from the necessary evidence for knowledge, He commanded that the way of the pure be mentioned. So He said: "Say," meaning, O the highest of creation, the purest among them, and the greatest in advice and sincerity: "This," meaning this call to Allah, according to what the Book of Allah and His Sunnah, blessings and peace be upon him, called to: "is my way," the close source, the clear matter, the great affair, the very wide and clear. It is as if it was said: What is it? So He said: "I call" everyone whose call is valid "to Allah," the One who possesses all perfection in existence, "with insight," meaning with clear evidence from my matter by considering the decisive proofs and the shining arguments, and leaving imitation that indicates ignorance and rigidity. This is because the defined insight by which the truth is distinguished from falsehood, in religion and worldly matters, is such that it is as if one sees the meaning with the eye.

And when the place was of the utmost honor, the hidden pronoun confirmed the specification and alertness to the qualification for the emergence of imamate. He said: "I and whoever follows me". This means he calls likewise whoever "follows me", not like one who is in blindness, deviating from the purpose, confused in the misguidance of imitation. He is still in heedlessness, a target for destruction. And following is the seeking of the second to catch up with the first in agreement in his place or in the matter he called to. And among what falls under "Say" in conjunction with "I call" is his saying, alerting to the fact that the condition of every call to Him, glorified and exalted is He, is its conjunction with glorifying Him from every blemish of deficiency - "And glorified is Allah". That is, I glorify the One who is characterized by the attributes of perfection, glorifying Him, meaning I regard Him as He deserves, affirming for Him from the attributes of perfection what befits His majesty, and I declare Him free from what is exalted above Him, a purification that He knows is befitting of His majesty and is pleased with. And in specifying Allah with that after what He affirmed for Himself and for His followers, there is an indication of the deficiency attributed to them in humility, and an apology for what befalls them from weakness and a request for pardon for it. "And I am not". He shifted from "a polytheist" to a more eloquent form, saying: "of the polytheists", meaning among those who associate with Him anything in any way. For I have known by what He has given me of insight that He is described with the attributes of perfection, exalted above the traits of deficiency, transcending them. And that is the first obligation, for He is the One who is exalted above similarity, the All-Prevailing, over whom everything is under His will. And "glorified" was explained as it was previously, for the root of "subhana" revolves around destiny, strength, and vastness. Sometimes it is limited to sufficiency, and from it is "hasab", the measure of a thing. And sometimes it is limited to sufficiency, thus it necessitates restriction, and from it is: "I consider myself sufficient in the matter". And the reckoning of reward is being content with it, and reckoning is the knowledge of the measure. And "hasab" in the sense of assumption also returns to that. And the "ahsab" is the one whose skin has turned white from a disease and his hair has decayed, meaning that disease has sufficed him in corruption from every disease, as if no disease remains with him. And "tahsib" is to be sufficient with what suffices the dead, which is enough for him, and he does not need anything after it. And from it is "habs", which is the prevention from exceeding sufficiency. And sufficiency can exceed, thus it flows and its extent does not restrict. And from it is "hasab" - with the movement, which is honor. And from it is "sahb", and by it the clouds are named for their flowing in the air. And from it is "subh" in water, and the horse extends its hands in running. And "sunnah" is the voluntary prayer - because there is no limit to it that confines it, and because it exceeds the obligatory. And "subh" is the free time - for the ability to spread with it. And "tasbih" is the purification - for it is the distancing from deficiency. Al-Rummani said: Its origin is the innocence from something. And Ibn Makhtum said in combining between the ambiguous and the precise: "And glorified is Allah" means a purification for Allah from companionship and offspring, and an acquittal from evil - this is its meaning in language, and with that the narration came from the Prophet, blessings and peace be upon him. Sibawayh said: Abu al-Khattab claimed that "glorified is Allah" is like saying "the innocence of Allah from evil", as if he is saying: "I acquit the innocence of Allah from evil". And he claimed that such is the saying of Al-A'sha.

I say, when his pride came to me... Glorified is He who has made the proud bitter.

That is, a declaration of innocence from him. By this, it is inferred that 'Glorified' is a definite term. If it were indefinite, it would have been declined. He said: And it has come in poetry, with a tanween, as an indefinite term. Umayyah said:

'Glorified is He, then glorified, returning to Him, And before us, the Jūdī and the Jāmid have glorified.'

Ibn Jinni said: 'Glorified' is a proper noun for the meaning of innocence and exaltation, like 'Uthman' and 'Himran.' In 'Glorified' are combined the definite article and the alif and noon, both of which are reasons that prevent it from being declined - this has ended. Al-Zajjaj said: It has been narrated from the Prophet, blessings and peace be upon him, that his saying 'Glory be to Allah' is a declaration of innocence for Allah from evil. The people of language also say this without knowledge of what is in the narration from the Prophet, blessings and peace be upon him. He said: But their interpretation is agreed upon. And a man has glorified: he said 'Glory be to Allah.' And in the revelation: 'Everyone has known his prayer and his glorification' [An-Nur: 41]. And 'glorified' is a term in 'to glorify.' Al-Thaalab narrated: 'Glorified' means glorification and 'Glory be to.' Ibn Sidah said: 'In my view, 'glorified' is not a source of 'to glorify,' rather it is the source of 'glorified.' And Al-Nadr said: 'Glory be to Allah' means speed towards Him and lightness in His obedience. And 'Sabuhah' - with the opening of the sīn - is the sacred land. And 'Sabbaah' is the knowledge of the smooth earth at the mine of Banu Salim. And 'the glories of Allah's face' are His lights. And 'the supplication' is the prayer, and also the voluntary prayer - this has ended. And all of it returns to distancing from evil. And 'glorified' refers to the self, and everyone declares his self innocent and elevates it above evil.