And when He clarified the straightness of the qiblah to which He directed them, He indicated that it is a center with no injustice in it. So He followed that with His saying: ﴿And thus﴾ meaning: and like what We made your qiblah a center, for it is towards the ancient house which is the center of the earth. It is the construction of Ibrahim, blessings and peace be upon him. He is the center of the prophets, and with that, it is the best of houses. So it is a center in every sense. ﴿We made you﴾ by guiding you to it in facing it and to other than it from what We command you. ﴿A nation﴾ Al-Harali said: from the mother, which is the following of the totality and the number, some of it to some until it reaches a first imam. The imam and the nation are like opposites; the imam aims at nations, and the nation aims at its imam who is its nations. The imam is what is between the hands in the presence of the senses and the path of intention. It has ended.

﴿A center﴾ meaning: noble and chosen, for the center is the justice to which the ratio of all sides is equal. So it is the choice of the thing. Abu Tammam Al-Ta'i said:

It was the protected center, so incidents surrounded it until it became an edge.

'In the name of Allah, the Most Gracious, the Most Merciful' And the one who follows the middle of the path is protected from error. Whenever he deviates from the middle, injustice occurs, leading to misguidance from the intended goal. In this, when they claimed exclusivity, they were denied, and their arguments were rejected. Then, exclusivity was established for this nation. The middle, when pronounced with a vowel, is the name of the essence between the two ends of a thing, like the center of a circle. When it is pronounced without a vowel, it is an ambiguous name for the inside of the circle, for example. Likewise, it was a condition. The first is made a subject, a doer, and an object, and nothing of this is correct in the case of the unvocalized. Al-Asbahani said: The root of 'wasata' is both hamzated and non-hamzated, with a waw and a ya, in its eleven forms: wasata, tasa, sawata, satwa, tawasa, tasawa, tayasa, tisa, sayata, sata'a, tasa'a. It revolves around the justice that is equal in proportion to every side equally. It must be higher than the others, because most creatures are lowly. Everything that is in the middle of the sphere is higher. Because every part after the middle, if you relate it to the side it is next to, is less than what is between it and the middle. Justice requires quality, and superiority requires dominance, strength, abundance, and intensity. There may also be a requirement for elevation, which leads to confusion, resulting in mixing, cutting off, and weakness. Therefore, the original middle of everything is its most just. The middle of a thing is what is between its two ends. If the 's' is unvocalized, it is a condition, or it is in what is solid. If its parts are distinct and separated, then with the unvocalized. Its middle is cut into two halves. He mediated between them, performing the mediation and taking the middle between the bad and the good. He was among the people and was in their midst; he is the one who is the most central among them in lineage and the highest among them in status. The middle of the journey is what is between its beginning and its end. Awṭās is a valley in the lands of Hawazin, as described by Durayd ibn al-Simmah, that there is no hard ridge nor soft depression, meaning: walking is heavy in it because it is like sand, though it is neither sand nor soil. From the quality, which is necessary for the good of the middle of the door, the middle prayer is the best of the prayers. The peacock is a beautiful bird, and the handsome among men and silver, and the green land in it has every kind of plant. The matūs is like most of the good things, and the ṭāwus, with the opening, is the moon and the beauty of the face and its freshness after an ailment. The woman adorned herself, and ṭawās is like clouds on a night of the new moon, as if it is from the aspect of removal or considering that the stars in the intensity of darkness are better. From the elevation: the horse leaped further, and the sāṭiʾ is the horse that is far in its stride and raises its tail in its presence. The tall and the middle of the regions is its front. From the intensity and dominance: the water became its middle, overpowering the mud. He leaped upon it and with it he attacked or conquered by force. The shepherd on the she-camel put his hand in her womb to extract what is in her of the male's water. The horse rode its head, and he tightened its middle upon it. The sāṭiʾ is the male that is vigorous, transferred from camel to camel. He 'wasṭa' her, hamzated, like he prevented her from mating. And the waṭs is like a promise, a severe blow and a break, and the waṭīs is the oven and the heat of war, and the waṭīs is the intensity of the matter. And like the book of the shepherd, they conspired against me, meaning: they exchanged evil among themselves. The wave surged, and Awṭās is a valley in the lands of Hawazin because it is more severe than pure sand. The whip that is struck with and the intensity and the strike, and the miswāt is a horse that is not given its presence except with the whip. The whips are the rods of the palm tree that have their clusters, meaning: their bunches, and the palm tree is the thick, wide fronds. And he 'sawata' that, and the ṭāwus with the opening is the stepping and with the dam is the continuity of a thing and a medicine that is drunk for preservation. ṭawās is like clouds on a night of the new moon, and I do not know where he 'ṭawasa' with it, meaning: he went with it. And ṭisā is like 'riḍā' ṭas, the fat overpowered his heart, so he became full like ṭas, meaning: with a waw. And ṭasīʾ, hamzated, also like farīḥa, and the plural of ṭasāʾ and ṭasāʾ is ṭasīʾ, he became full or changed from eating fat. And I 'aṭsā' him with fullness, and my soul is ṭāsiʾa, and this enters into confusion, mixing, and weakness. And from the abundance, the middle is the she-camel that fills the container and enters into the good. ṭāyis is the great number, and everything on the surface of the earth from soil and dirt or a large creation like flies and ants and insects or fine dust like ṭāyisal in everything and the abundance of everything from sand, water, and others. The water surged greatly; and the suwayṭa is a large pot of water. And from the mixing, [whips like a famous book;] he tasted the food; and the sāṭiʾ is the vigorous male that is transferred from camel to camel. The shepherd on the she-camel put his hand in her womb to extract what is in her of the male's water. And the whip that is struck with and the mixing and the strike, and the whips are the rods of the palm tree that have their clusters. A false whip is light that comes out from the window. I struck the thing with the whip; I hit it with it. The whip is also what is mixed with it, like the miswāt and a child of Iblīs. The miswāt is a horse that does not give its presence except with the whip. And the matter became confused and mixed. Their wealth is mixed among them. The ṭūs, with the dam, is a medicine that is drunk for preservation. The peacock is a bird, and the green land in it has every kind of plant. And from the cutting, the ṭās is the container in which it is drunk, and the whip is the share and the leftover from the pond. And from the weakness, the middle is from the houses of the poets, which is the smallest of them. And ṭasāʾ, like he prevented, hamzated, was shy.

And when He established for them the middle path, whoever resolves it is worthy that nothing of the aspects should be hidden from him. This necessitated that he be a choice. He said: ﴿So that you may be﴾ meaning: you and not others ﴿witnesses﴾ as indicated by the expression in this way without saying: so that you may witness. And He said: ﴿against the people﴾ meaning: all of them. And when the Messenger ﷺ was the middle of them, He said: ﴿and the Messenger will be﴾ meaning: no one else, due to what was necessitated by his being the middle of the middle ﴿against you﴾ specifically ﴿a witness﴾ that you followed him and believed in him, so you were the best nation brought forth for the people, (p-212) and that he conveyed to you during his lifetime. When he died, he left among you a miraculous, widely transmitted Book that water does not wash away nor fire burn, because it is preserved in the hearts and recited by tongues until the command of Allah comes. And for this reason, He expressed it with the tool of elevation. So understand the formulation of the words like this: they have attained two honors: that no one will testify against them except the Messenger, and that he does not need the testimony of other nations to testify against them to dispel the assumption that others testify against them as they have testified against them, and to dispel the assumption that others are not sufficient in the testimony against them except by the testimony of the Messenger as they were not sufficient in them except by that.

And when He informed about what ﴿the foolish will say﴾ [Al-Baqarah: 142] and knew their response and clarified the secret of the turning, He clarified the reason for the direction towards two qiblas by saying: ﴿And We did not make﴾ meaning: by Our greatness which no one can resist ﴿the qibla﴾ Al-Harali said: in its entirety, it indicates that the qibla is made, meaning: directed from a reality behind it is a test by changing the rulings (p-213) so that the heart's attachment is to Allah, the Wise, not to the established action. The apparent direction is so that this may be a sign for the follower of sincerity, so he remains steadfast when the rulings change by what is in his heart of sincere attachment to Allah and turning to Him whenever He directs him, and for the one who responds for an apparent purpose that does not support him with an inner sincerity so he attaches from the apparent to what does not remain firm when it changes, it has ended.

And He clarified that it is the first by saying: ﴿the one you were upon﴾ and clarified that the reason is the distinction between people by saying: ﴿except that We may know﴾ meaning: by what We have of greatness with the soldiers and the messengers and others when the command to turn from it exists ﴿who follows the Messenger﴾ in all that he commands, indicating the firmness of his faith ﴿from those who turn back﴾ meaning: who apostates [and turns away] after his inclination, turning back ﴿on their heels﴾ a sign related to an existent that establishes the proof in the course of your customs, and the heel is the back of the foot. Al-Harali said: to make a clear sign for the truthful and others, encompassing the knowledge of it for the one who knew the unseen before its existence and after its existence, and for the one who did not know the unseen except by knowledge of what informs me about it, the نون of following indicates this and this is its aspect and the aspect of what may come from it in the Qur'an and the Sunnah, it has ended.

Then he clarified its severity upon one who clings to habit due to the dominance of the animalistic power and does not train himself to submit to the divine commands to remove the familiarity and the humiliation of the soul. He said: "And if it is" meaning: the making "indeed great" meaning: very heavy and burdensome, because the departure from familiarity after the soul's reassurance to it is a truly difficult matter. Then he excluded those whom Allah, glorified and exalted is He, has supported with a spirit from Him and tranquility, saying: "Except for those whom Allah has guided" meaning: He created those to whom belongs all command guidance in their hearts, so they submitted to what He guided them to by a share of the evidence.

And when their acceptance of this matter and their steadfastness at the change of rulings was indeed due to faith and comprehensive knowledge, Allah, the Exalted, made their deeds and their direction towards the first qiblah from faith. He said: "And Allah would not" He who has absolute perfection "waste" Harali said: from that which is wasted and lost, which is the neglect of that which has benefit and fruit until it has no benefit or fruit "your faith" meaning: the one explicitly stated in your saying: "We have believed in Allah" [Al-Baqarah: 136] which indicates the truthfulness of the claim in it by your saying: "And we are sincere to Him" [Al-Baqarah: 139] in some matters, not in your prayers towards the first qiblah, nor in distinguishing the truthful among you from the hypocrite by testing with the change of rulings from the qiblah and others, nor in your exclusivity to Him, glorified and exalted is He, without the people of the Book who deny His signs, turning away from His pleasure, breaking their covenants.

And when He purified His sacred self from all this waste, He explained that with something more general, saying: "Indeed, Allah" meaning: the one encompassing all attributes of perfection "is compassionate towards people" meaning: those who are more general than the believers and others who fluctuate between the state of guidance and temptation "indeed, compassionate" meaning: He has mercy on whom He wills among those who reach Him with a righteous deed, out of compassion from Him towards them. For compassion, as Harali said in the tafsir, is the inclination of the compassionate towards one who does not find a connection with him, so it is the mercy of the one who has a connection with the merciful. He said: and mercy encompasses one who has no connection with the merciful. He said in the explanation of the names: indeed, the one who is compassionate is established by the care of compassion until it preserves in its secret the appearance of what is called for pardon for its sake in public. This has concluded.

And that is the requirement of it being the most intense mercy, the most profound, and the gentlest, as they have said.

'The Most Merciful' for whom He wills. And if there had not been from Him an effort in the connection, it would have uprooted him from his sins more severely than it had ever been rooted. So it establishes him in what is pleasing to the Divine. This is in accordance with what the scholars have said. He rises from the low to the high. For indeed, the mercy of the One from whom there is no cause necessitates compassion towards him, which is more profound in its type because it is an initiation. And the first is more profound in itself due to what it necessitates from the cause. If the intended meaning by 'people' is the Arabs, then it is a glad tidings for him, blessings and peace be upon him, that his eyes will find comfort by making them of his party, confirming for those who were then inclined and inclining for those who were then averse. And if the intended meaning is broader than them, then it is a glad tidings of the following of most of creation for him, blessings and peace be upon him. So when Jesus, peace be upon him, descends, the true universality will occur in the Muhammadan path by all following him, blessings and peace be upon him, and Allah knows best. And it may be that this is an explanation for the speech from the beginning, so the meaning would be that the attributes of His compassion and mercy necessitate the distinction between the believers and others for the sake of justice among the people. For equating the reformer with the corrupter causes pain to the reformer. And it will come, if Allah, glorified and exalted is He, wills, at the end of Al-Bara'ah, what is beneficial to recall here.