And when the estimation was: So who would desire to oppose one who sends him who has this attribute? He added to his saying: "And who turns away from the religion of Ibrahim" the one who is straight in the path, pure in creation, compassionate towards his offspring, the builder for them of the greatest honors, striving for them in noble virtues and merits, "except for one who has made a fool of himself." That is: he has demeaned himself, belittled himself, and taken it lightly, meaning: he has acted in a way that led to that. And in this there is an insinuation against the opponents of the People of the Book. Al-Harali said: And foolishness is lightness of opinion, in contrast to what is intended from it of solidity and strength. And in the raising of the self there is an indication of the complete attachment of foolishness to the self, because whoever has made a fool of himself, foolishness has specifically attached to him. And whoever has made a fool of himself - by raising - foolishness has encompassed his essence and entirety, and the beginning of that and its origin is from the side of his self. This is understood from its raising, and this is because Allah, glorified and exalted is He, has made the self the origin of all evil that He has manifested in the essence of the self. For indeed, He, the Most High, gives good through means and without means, and evil is only brought about through the means of the self, so that in this is the proof of Allah against His creation. And only he who desires to turn away from the religion of Ibrahim has deserved foolishness due to the manifestation of its evidence in the intellect and its great blessing in experience. For indeed, whoever has cast (p-164) with his hand has not been held accountable in every rank of the ranks of this world and the Hereafter. So there is no excuse for one who has turned away from that, due to its manifestation in the witnesses of intellect and sense, which are the clearest proofs of Allah against His creation. "And this is Our proof which We gave to Ibrahim against his people" [Al-An'am: 83]

And when the estimation was: So indeed, We have given him from the virtues what We have presented to you, which no one with a grasp would turn away from. He added to his saying: "And indeed, We have chosen him" to remind him of the manifestation of greatness, in glorification of him. For indeed, the servant is honored by the honor of his master, and in glorifying his selection, for indeed, the creation is exalted by the majesty of its creator. "In this world" by what We have mentioned of the noble merits that his Islam gathers; and it is a derivation from the chosen ones, which is what has been purified from the subtle from the dense and muddied. And in the form of derivation there is an indication of intention and purpose that increases in what has been referred to from honor. "And indeed, he in the Hereafter is among the righteous" and in this is the greatest magnification of the rank of righteousness, as he has been made among (p-165) those who possess it. He is deserving of leadership due to the elevation of his rank with Allah in both abodes. In this is the greatest encouragement to follow his religion and to be guided by his guidance, and the strongest condemnation of those who oppose him. And all of this is a reminder to the People of the Book of what they have of knowledge regarding this noble Prophet and what is a cause for him, and an establishment of proof against them. For indeed, much of that is connected to His saying: "O Children of Israel, remember My favor upon you" [Al-Baqarah: 122].