And when they sometimes said: What is with you that you do not inform us of these words regarding everything we ask you about wherever we ask you? And they had rejected the fact that the Prophet was a human, and they allowed the possibility of the deity being a stone. They distorted their faith in him with matters they asked him to bring forth as previously mentioned after their first questions, which was the soul at the end of 'Subhan.' And it had been established by his responses to their questions in this manner that he is a Messenger, whom glorified and exalted is He commanded to answer them about all of that in a way that refutes their errors and exposes their doubts, guiding them to the most important matter that concerns them from the letter upon which all the dispute revolves, which is the oneness of Allah. So he said: 'Say, indeed I am' meaning in the seeking of the ability to create the nonexistent and to inform about the unseen 'a human like you' meaning I have no authority or ability except for what my Lord has decreed for me, and there is no distancing of my message from Allah, for that is His tradition with those before me 'It is revealed to me' [meaning] from Allah who has chosen me with the message as He revealed to the Messengers before me what no one can do without knowledge of it and belief in it 'that your deity is' (p-154) and he indicated that His divinity in absolute terms is not by considering the making of a maker or anything else. So he said: 'One God' meaning He does not divide by similarity or otherwise, capable of what He wills, with no rival to Him. He did not delay the answer to what you asked me about out of inability, ignorance, or disdain [for me] - this is what concerns everyone, knowledge of it. As for what you asked about the matter of the soul and the two stories out of stubbornness, it is a matter that if you were ignorant of it, your ignorance would not harm you. And if you followed me, you would know it now, and what it indicates about the Hour is belief in the unseen, knowledge of certainty. And you would know it after death by direct observation of certainty, and by direct experience of truth of certainty. And if you do not follow me, knowledge of it will not benefit you. 'So whoever' meaning whoever results from His oneness necessitating His ability that he 'was hoping' meaning believes in His recompense for him for his deeds in the Hereafter by seeing Him and otherwise. And He only said: 'the meeting with his Lord' as a reminder that He is the one who does good to everyone by singularly creating them and providing for them, with no partner for Him in any of that, according to what we know that there is no owner except He who is dominant over His owned ones in meeting Him, directing them in His commands in their mornings and evenings.

And when the recompense is of the same kind as the action, it is obligatory for the servant to be sincere in his action, just as the action of his Lord in His nurturing through creation and what follows it. So He said: ﴿So let him work﴾ and He emphasized it to indicate that there must be, along with belief, acknowledgment. He said: ﴿An action﴾, meaning even if it is little, ﴿Righteous﴾, which is what He commands him with, from the foundations of religion and its branches, from the oneness of Allah and other actions of the heart, body, and wealth, so that he may be safe from His punishment. ﴿And do not associate﴾, meaning let that action be based on the foundation that he does not associate anyone with his Lord, even with showing off. ﴿In the worship of his Lord, anyone﴾. If he does [that], he will succeed and attain the knowledge of this world and the Hereafter. The end of the Surah corresponds to its beginning by describing the words of Allah and then what He reveals to him. Each of them is more comprehensive than the Book in the uprightness of calling to the most peaceful state, in the most upright path, which is the oneness of Allah, free from partners, whether they be children or others, and doing good in action, along with glad tidings for those who believe, and warning for those who turn away from the signs and the remembrance. Thus, it became clear that for Allah, the Exalted, by His oneness, the completeness of His knowledge, and the comprehensiveness of His power, are attributes of perfection. It is correct that He is the one deserving of all praise. And Allah is the one who grants success, and all praise is due to Allah for the completion of Surah Al-Kahf from the book 'Nadhm Al-Durar' regarding the correspondence of the verses and the Surahs.