And when these verses clarified the ranks of the miraculousness as they clarified, the Exalted followed His mention of what He revealed with His saying: ﴿And likewise﴾, meaning, and similar to this revelation, the wondrous example, the far-reaching attainment; it is not far-fetched that it is an addition to ﴿Thus We have sent you﴾ [Ar-Ra'd: 30] or similar to the revelation of the books of the People of the Book ﴿We revealed it﴾ with what we have of greatness while it is ﴿a judgment in Arabic﴾, meaning, filled with wisdom that mandates the truth, surpassing all the books with this description; and the judgment is the decisive meaning according to what wisdom calls for, and it is also the separation of the matter according to the truth; the meaning is that no one is able to refute anything of it, for that is in reality the judgment, and what is not like that is not a judgment. And the Arabic is that which follows the ways of the Arabs in their speech, so do not pay attention to what they call you to from their desires, as they propose to you to support you with kingship or to bestow upon you treasures or to abandon some of what is revealed to you because of their deities and to belittle their dreams (p-358) and to mislead their forefathers or other than that from their requests which if I were to bring to them, they would not believe except if Allah wills - this is in the idol worshippers, and likewise in the People of the Book in what they call for from returning to their qiblah and the like ﴿And if you follow their desires﴾ in anything of that from abrogation or otherwise in the qiblah or otherwise, especially regarding what they request from the proposed signs, as Allah, the Exalted, said: ﴿And if you were to bring those who were given the Scripture every sign, they would not follow your qiblah, and you are not a follower of their qiblah, and some of them are not followers of the qiblah of others. And if you follow their desires﴾ [Al-Baqarah: 145] the verse. And when the intent was to generalize in time, the preposition was removed, and “what” was brought because it is more general than “that which” and more ambiguous, for it is the hidden in meaning, so it suited the context of the revelation which is unseen, and its meaning is obscure - except to some individuals - among the ignorant, unlike the first verse of Al-Baqarah, for it is in the Abrahamic religion which is perceived by the light of reason arising from the observation of the tangible; and it said: ﴿After what has come to you﴾. And when He had bestowed upon him ﷺ with things other than knowledge, He clarified the intended meaning by His saying: ﴿of knowledge﴾, meaning, by revelation that this following does not repel them, whether that following is in the foundations of the Shari'ah or its branches, whether they are hidden or clear.

And when the condition is the complete immersion in all of the time of distance by following desires, he said: "What is for you" at that time "from Allah" meaning the Most High King, and he emphasized the negation by saying: "from a protector" meaning a supporter who takes care of you and all of your affairs, what the close one takes care of with his close one. And when the implication of "what" is broader than the implication of "the one who" due to its inclusion of both the apparent and the hidden, and one who opposes the hidden is more excused than one who opposes the apparent, he negated the more specific from the supporter by saying: "and no protector" meaning one who protects you with himself and places himself before you. And there may exist among the supporters one who does not hear of that. And this is a call to the nation and an incitement to steadfastness in the religion and to be firm in it. And desire - in a limited sense - is the inclination of natures towards something with passion, and knowledge is the clarification of something as it is.