And when He concluded - glorified is He - with that; emphasizing the nullification of the doctrine of the idol worshippers; by denying the knowledge; which is the basis of correctness; from them; it was appropriate that His saying be connected - establishing proof of His knowledge that examples like Him are not subject to criticism; nor do doubts approach them -: ﴿Allah sets forth﴾; meaning: the One who has complete knowledge; and perfect power; ﴿a parable﴾; of the free men; and the slaves; for Him; and for what you worshipped alongside Him; then He replaced 'a parable' with ﴿a slave﴾; and when the term slave is applicable to the free man; in relation to Allah (glorified and exalted is He); He said (glorified and exalted is He): ﴿a owned one﴾; not one who is in a contract of emancipation; nor is there in him any trace of freedom; ﴿unable to do anything﴾; without the permission of his master; or anyone else; and this is the example of their partners; then He added to 'a slave'; His saying: ﴿and whoever We have provided for from Us﴾; from the free men; ﴿a good provision﴾; ample and pure; ﴿he spends from it﴾; always; and this is the meaning of ﴿in secret and openly﴾; and this is the example of the deity; and to Him belongs the highest example; then He rebuked them for their denial; with His saying (glorified and exalted is He): ﴿Are they equal?﴾; meaning: these two groups; represented by them; because the intended meaning is the type; so if it is not reasonable in any mind to equate between two creatures: one of them is a free capable one; and the other is a owned incapable one; how can one equate between a lifeless stone; or anything else; and between Allah; who has complete power over everything? And when the answer is certainly: no; and it is known that the superior is what is an example of Him - glorified is He -; and that whoever equates between them or does what leads to the equation; is the most ignorant of the ignorant.

So the meaning of "Indeed, Allah knows, and you do not know" is established; and that other than Him (glorified and exalted is He) does not equal anything. It is established without a doubt that He is the one who has the highest example. He expressed this by saying (glorified and exalted is He): "All praise is due to Allah"; meaning: He has complete knowledge; and all the attributes of perfection, among which is His exclusivity to gratitude; because He is the Bestower; and there is no one else who has complete knowledge of anything of that; nor anyone else. It is as if they said: We know that; so it was said: "Rather, most of them"; meaning: in appearance; and in the hidden - as indicated by the implicitness -; "do not know"; because they equate Him with others; and whoever denies Him knowledge - which is the highest of attributes of perfection - is counted among the animals; for that reason they liken Him to what has been mentioned; and they strike false examples; and they attribute His blessings to what cannot be counted. Perhaps He used the pronoun of the third person to limit that to those who ended their lives in misguidance; or it could be said - and this is more elegant -: since the answer is definitively: they do not equal; and the superior is like you; every person of sound mind knows that you have the highest example; so He translated His description (p-217) by saying "All praise is due to Allah"; meaning: the completeness of the attributes of perfection for the Greatest King; and regarding their attribution to knowledge of that; by saying (glorified and exalted is He): "Rather, most of them do not know"; meaning: they have no knowledge of anything at all; because they act in this with ignorance; so their attribution to ignorance is better for them than their attribution to misguidance with knowledge; and it will come in the Surah of "Luqman"; if Allah (glorified and exalted is He) wills, what will be beneficial in this regard; and "All praise" has been interpreted as mentioned; because it has been established in the Surah of "Al-Fatihah"; that the root of "hamada" revolves around reaching the goal; and it necessitates expansion; and completeness; and circularity; so it necessitates bowing the head; and it may necessitate the goal of satisfaction; so it necessitates gratitude; and its clarification is that praise means satisfaction; and gratitude; because they are often from the ultimate goodness; and it returns to that "praise" meaning: "recompense"; and "fulfillment of rights"; and "hamadak"; with a damm, meaning: your goal; and "a day of intense heat": severe heat; and "the praise of fire"; with a harakah: the sound of its burning; and as for "he praises me"; meaning he bestows; its origin is: he mentions what necessitates his praise; and from it is "praise"; which is good commendation; and "he sought to praise"; meaning: he made an effort to praise; and boasted; (p-218) and pretended to have what he does not have; for in all of that he exerted his effort; and "dahama"; like "man'a": he pushed him strongly; and "the woman": he married her; for what is in that is reaching the goal in desire; and what is necessary for her from pushing; and similar; and "dihm"; with a kasrah: the origin; because it is the goal of the thing that it reaches; and "the burning of fire"; and it is moved: the intensity of its burning; and its heat; and "the blood became intense": its redness intensified until it blackened; and "hadamah"; with a harakah: the fire; because it is the ultimate of heat; and "hadamah" also means: its sound; indicating the strength of its burning; and from that is "hadamah"; also for the sound of the inside of the snake; or a sound in the inside; as if it is a growl; because it indicates the ultimate burning of the inside; and "hadmah"; like "farhah": the quick boiling of the pots; and from the expansion: "the earth expanded"; meaning: it widened; and from the circularity: "dahum"; for the trap of the fox; because it reached the goal of the hunter's desire; and because when he could not escape from it, it was as if it had surrounded him; and "damahmah": the round, compact one; and "damaha; tadmiha": he bowed his head; because the bending is the beginning of circularity; and Allah - glorified and exalted is He - is the One who grants success.