And when he called upon them with falsehood in his saying: ﴿If you are truthful﴾ [Al-Baqarah: 111], he affirmed for others by his saying: ﴿Yes﴾ what they claimed of exclusivity to it. Then he clarified the people of Paradise by his saying: ﴿Whoever submits his face﴾, meaning: his entirety, because the face is the most noble of what appears from a person. So whoever submits it, he submits all of himself, just as 'faith' is the submission of the heart, which is the most noble of what is hidden, and its submission is the submission of all the limbs. And 'Islam'; Al-Harali said: the submission that comes from a favor, whether in the hidden or the apparent; and 'the face': the gathering of the senses of the living being, and the best of what is in the dead, which is what is other than the living, and the place of temptation from the tempting thing; and it is the first thing that one attempts to show from things. For that reason, ﴿For Allah﴾, because He is Allah, the Gatherer of Perfection.

And when the mention of reward for each one individually was made, it emphasized the intended meaning and negated (p-114) the stubbornness. He specified the pronoun and said: ﴿And he is doing good﴾ in relation to the truth by the submission of the heart, and in relation to creation by what pleases the Lord. So he worships Allah as if he sees Him, thus his secret matched his public. And when they denied the reward for others and affirmed it, glorified and exalted is He, for the one characterized by Islam among them and among others, it was perhaps said that He gave to others because He is the Absolute King without any reason. He linked the reward with 'fa' as a proof that their Islam is the cause. So he said: ﴿Then for him﴾ specifically ﴿is his reward with his Lord﴾, as a favor to him by affirming his benefit according to what He raised him with in every Shari'ah.

And when it was perhaps claimed that he specified the pronoun only because the intended meaning is one in itself, this does not detract from the claim that he will not enter Paradise except the Jews or the Christians. He gathered and said: ﴿And there is no fear upon them﴾ from what is to come,

﴿nor shall they grieve﴾ over anything that has passed, thus preventing harm to them. And this is as He affirmed, glorified and exalted is He, contrary to their claims about touching the Fire by His saying: ﴿Yes, whoever earns an evil deed and his sin encompasses him﴾ [Al-Baqarah: 81], the verse. Thus the speech was tightly intertwined with that and organized in the best manner.