And when the Oneness (tawhid) is the greatest of the commanded things; and disobedience in it is the greatest of disobedience; and He, glorified and exalted is He, has often warned against disobedience to Him; He conveyed the matter to its conclusion; by informing that the angels fear Him; and the angels are among the greatest of the monotheists; just as they are among the greatest of those who prostrate; from the inhabitants of the heavens and the earth; and these verses are among the greatest proofs of Oneness; He followed it - in connection to "And He has sent down to you the Reminder"; so that the proofs of reason and transmission may be combined; and to clarify the conditions of the angels - His saying (the Most High): "And Allah said"; thus He expressed for the sake of magnifying the status with the greatest name; the specific one; upon which the surah is based: "Do not take"; meaning: do not burden your pure original natures, which are created to know that the deity is one; until they take in their belief "two deities"; and it is permissible that it may be connected to what was known from the mentioned premises at the beginning of the surah; to His saying: "And they do not perceive when they will be resurrected" [An-Nahl: 21]; from the result; and it is: "Your deity is one deity" [Al-Anbiya: 108]; to allow for the possibility that a stubborn person may say: He did not command us with that; even if the proofs indicate it; and it is permissible - and it is closer - that it is connected to His saying: "And those who associated partners said" [An-Nahl: 35]; reproaching them; that they argued with His judgment; and did not hasten to comply with His command.

And when the intended meaning of the duality was understood; and perhaps the obstinate one said: 'What is forbidden is the multiplication of names'; he said - affirming and confirming -: ﴿Two﴾; as a reminder that divinity is singular; because it is a point where the possibility of dispute arises, which is necessitated by incapacity; the absolute number contradicts the lofty status; and in that, also - despite the fact that their deities were many - there is an indication that what is called gods - even if their number increases - ultimately returns to two: the Creator and the created; and it is known to everyone with understanding that the created is not suitable for divinity; thus the matter is confined to the Creator; and if the Creator were not present, it would be divided; inevitably; and the least it can be divided into is two; and the matter of taking, if its object is indefinite, is sufficient with one; as you say: 'I took a house'; and 'I took a wife'; and similar to that; then he justified this prohibition by what the context necessitated of oneness; so He (Exalted is He) said: ﴿Indeed, He is﴾; meaning: the god understood from the term 'two gods'; which no one else deserves to be referred to by this pronoun except metaphorically; because it cannot be referred to in a true sense except to what they found from its essence; ﴿A god﴾; meaning: this description is deserved absolutely; and when the context was clear in its indication of oneness; from the prohibition of duality; and perhaps an obstinate one insisted that the intention was to affirm the god; indicating the genus; he said - removing all doubt -: ﴿One﴾; meaning: it is impossible to dualize in any way; nor to divide; due to His absolute independence from everything; and the need of everything for Him; so be among those who prostrate to Him willingly; and do not be among those who only prostrate to Him unwillingly.

And when the style of the third person does not specify the god in the speaker; he turned to the style of the first person; so He (Exalted is He) said: ﴿So to Me﴾; meaning: that One is I; alone; with no partner for Me; so whoever does not affirm My oneness, I will afflict him with a force that he cannot bear; due to his incapacity; and when oneness is something that is not hidden from a rational person; and it is ingrained in every innate disposition; as evidenced by the disturbance during trials; hardships; and tribulations; and the fear - as previously mentioned by Al-Harali in 'Al-Baqarah' - is specifically due to the fear of what the disobedient is aware of; He expressed it by saying (Exalted is He): ﴿So fear Me﴾; specifically in that; and do not fear anything other than Me; from an idol; or anything else; for nothing of that has power; and if I entrusted it, it would not be able to execute it; for the matter is entirely to Me alone.