(p-101) Surah 'An-Nahl' The purpose of it is to indicate that He (the Most High) is complete in power and knowledge; acting by choice; free from the blemishes of deficiency; and the clearest evidence of this meaning is the matter of the bee; due to what has been mentioned about its affairs, from the precision of understanding in the arrangement of its homes; and its grazing; and all of its matters; from the variety of colors of what comes out of it from its honey; and making it a cure; along with its eating from the beneficial fruits; and the harmful ones; and other matters; and its being marked with blessings is clear in that; and Allah knows best. 'In the name of Allah,' the encompassing of the circle of perfection; so whatever He wills, He does; 'the Most Gracious,' whose grace encompasses His great creation; and His insignificant; and His small; and His large; 'the Most Merciful,' who has specifically granted whom He wills with the blessing of salvation from that which angers Him by what pleases Him. When He concluded 'Al-Hijr' with the reference to the coming of certainty; which is valid for the death of all; and for the unveiling of the cover by the coming of what they are promised of that which they hasten towards; in mockery of the punishment (p-102) in the Hereafter; after they encounter in this world; He began this [Surah] similarly; except that He concluded that [Surah] with the name of the Lord who makes clear the good; as a kindness to the addressee; and opened this [Surah] with the name of the Greatest, encompassing all meanings of the names; because that is more appropriate for the station of warning; and for what you will know of the diverse meanings throughout the Surah; and this name will be repeated in it repeatedly, from which the correctness of this claim will be known; and He expressed the coming by the past; indicating its realization as that which has occurred and passed; and that every coming is surely near; so He said (the Most High): ﴿The command of Allah has come﴾; meaning: the Greatest King; to whom belong the best names; and the highest attributes; by which He humiliates the enemies; and honors the allies; and heals their chests; and brings joy to their eyes. And since haste is a deficiency; He said - attributing this news -: ﴿So do not hasten it﴾; O enemies, in mockery; and O allies, in seeking sufficiency and healing; and that is like what was understood from the conjunction in His saying (the Most High): ﴿And We did not destroy any city except that it had a known decree﴾ [Al-Hijr: 4]; as previously mentioned; and the pronoun may refer to Allah; and it may refer to the command.

And when the certainty regarding future matters is only appropriate when the command is executed; and there is no execution except for one who has no equal; and haste - which is the act of bringing something before its proper time - is a clear deficiency; it is not attributed to one except in the narrowness of intellect; and delay can only occur due to a rival participant; He glorified and exalted Himself - may He be glorified - in absolute sanctity; combining it with His saying (the Exalted): ﴿Glorified is He﴾; meaning: He is free from haste; and from all attributes of deficiency; ﴿And Exalted﴾; meaning: in a very great exaltation; ﴿Above what they associate﴾; meaning: they claim that He has a partner; so there is no obstacle to what He intends to do; and He conveyed it in a manner other than the reading of Hamzah and Al-Kisai; in the style of the third person; manifesting the avoidance indicative of intense anger; and it is looking at His saying - the last of the previous verse -: ﴿And turn away from the polytheists﴾ [Al-Hijr: 94]; and His saying: ﴿Those who make with Allah another god﴾ [Al-Hijr: 96]; and the matter in the arrangement of the verse has reached a point where it is as if it is said: He does not hasten; because He is free from deficiency; and there must be the execution of His command; because He is exalted above having an equal; or it can be said: Do not hasten Him because He is free from deficiency; so He does not hasten; and He is exalted above having an equal that can prevent what He intends; so there must be its occurrence; for it is an event that establishes the reasoning for the beginning of the verse; just as the beginning of the verse is a reasoning for the end of the Surah of 'Al-Hijr'.