And when He, the Most High, presented what He commanded them with, and it was the essence of guidance, His saying resulted in expressing with a tool of doubt, indicating that their faith, due to their density, hardness, and coarseness, is extremely distant: ﴿So if they believe﴾ meaning: the People of the Book who wanted to follow you ﴿with something like﴾ meaning: with the same and reality of ﴿what you have believed in﴾ as will be clarified in ﴿There is nothing like Him﴾ [Ash-Shura: 11] from Ash-Shura. They would then be followers of you ﴿then they have indeed been guided﴾ contrary to what they said: 'like us, you will be guided.' He expressed with the verb of compliance because faith, when it appears with the emergence of its signs, aligns with the original nature. As for disbelief, since it is for the sake of (p-192) the emergence of faith and its imprint in the hearts, it is far from temperament and can only be through a type of treatment between desire and reason. It can only occur after turning away from faith and its absence from sight. He expressed the act of committing it in a way that indicates that by using the form of the verb of mutual action, saying: ﴿And if they turn away﴾. Al-Harali said: It implies the faith of a believer among them and the turning away of a turner among them. For when Allah, the Most High, classifies the address, it is a news about the classification of existence. He does not deliver His news in a way that is not existent, so it would be news without existence. Rather, this is the least of the descriptions of some of the creation. ﴿So indeed, they are in schism﴾ meaning: they want to be in a faction other than your faction, because they know that guidance is in nothing other than it, as necessitated by 'Indeed.'

And when it was necessary to confront them in this manner of opposition and warfare, and that was done in a spirit of obstinacy, He, glorified and exalted is He, did not entrust the sufficiency of His allies to anyone else. This caused His saying: ﴿So Allah will be sufficient for you against them﴾, meaning: with a promise that there is no contradiction in it at all, even if there is a delay in something due to His power and other attributes of perfection that the noble name implies. Sufficiency is the enrichment of the resister from resisting his enemy in a way that does not require him to push back against him - this is what al-Harali said. And when the opponent of a person either schemes against him with his words or with his actions, and the action is preceded by an intention in the heart, the sufficiency for a person depends on knowledge of what will rectify him. He said: ﴿And He is the All-Hearing﴾, meaning: of what your enemies say, ﴿the All-Knowing﴾ of what they conceal. He causes for every saying and intention from them what repels their harm against him. Thus, your share from them is limited to harm in words and ill will in their hearts, while their share from you is their defeat, capture, and taking over their homes and wealth. Al-Harali made ﴿the dye of Allah﴾ mean: the state of the dye of the Most High King, which is the adornment of the Muslim and his innate nature, just as the dye is the adornment of the dyed thing, which is a state that the meaning of the words demands. He criticized the grammarians for not recognizing the state except from individual words, and they hardly understand the states from the entirety of the speech. He said: the form is a swift transformation by the speed of His revelation. He said: So when this teaching was a swift revelation transforming from the state of clear misguidance in which the Arabs were during their ignorance to the state of clear guidance in which the prophets were in their guidance without a duration, He, exalted is He, made it a dye (p-194) just as a garment is dyed in time, so it transforms from one color to another in contrast to what the People of the Book dye their followers in their whims, in a manner that they call immersion. ﴿And who is better than Allah?﴾, meaning: the One who has all perfection (p-195) ﴿the dye﴾, because it is the dye of a heart that does not fade due to its permanence with what the Preserver, the All-Knowing, has taken over. And that is the dye of a body that does not benefit, and in it is an understanding of what is specific to those who have believed from the transformation of their essence into light, as he, blessings and peace be upon him, said: "O Allah, make me a light!" So what transformed into the essence of the imams was dyed with it the hearts of the nation. ﴿And we are for Him﴾, meaning: specifically ﴿worshippers﴾, completing the response to the address of the covenant of Israel where he said: ﴿What will you worship after me﴾ [Al-Baqarah: 133], except that worship in the time of Israel was prior and Islam is obligatory. And Islam in this teaching is the beginning for the worship to occur as gratitude - He specifies by His mercy whom He wills, and He came with the description that is permanent and everlasting, so it implies that none of them will turn away from their religion in displeasure after faith has mingled with the sweetness of their hearts. And this is a general share of the established protection, specific to the Prophet ﷺ in his high matters. End.