And when he clarified that none of these factions follow the qiblah of the other, and that each of them has a qiblah, he established that this is from the People of the Book in a manner of obstinacy. He affirmed what was included in the previous words in a broader sense. He caused the result from it, so He, the Most High, said: "And for every [group]"; meaning: for every faction among those mentioned and others, "there is a direction"; meaning: a destination that they intend and direct their faces towards, and they turn their hearts to it from the qiblah for prayer and other purposes. "He is turning towards it"; if the lam is broken, the meaning is that he is the one turning towards it, meaning: the doer of turning, that is: inclined towards it with his face, because the root revolves around inclination, as will come, if Allah wills, at the end of Al-Anfal. Thus, 'turning' would mean 'to turn towards' just as 'to advance' means 'to come forward'. It is known that there is a difference between 'he turned to him' and 'he turned away from him'. And if it is opened, the meaning is: he is inclined towards it.

Al-Harali said: And in the reading of "turning towards it" - with the kasra - there is an indication of the difference in the natures of the people of the religions and the establishment of each group among them according to what they were created upon. And in the reading of "turning it" there is an expression of the reality of that, and that it is not from them, but rather by what the one who has turned them has established for them wherever He willed. And He has made it ambiguous regarding the one who has turned them due to the fact that among their groups there is a share of desire. And it is from the turning, which is what is made to be next to the body, or the intention; meaning: it is inclined between his hands, adjacent to him. End.

And when their action is only for the sake of purifying the soul and its salvation, and that cannot be achieved except by doing good and avoiding evil, it caused his saying: ﴿So race towards good deeds﴾. That is, make your aim the various types of good from the qiblah and others. And compete in your intention towards them. That is, they were in hastening to good deeds like someone racing against an opponent, striving to surpass him. For racing is the effort to be ahead, and being ahead is the emergence of one of the combatants. Then he urged them towards that and warned them against neglecting it by saying in the form of reasoning: ﴿Wherever you may be﴾. That is, from the directions to which you have raced, whether physical or spiritual, ﴿Allah will bring you all together﴾. That is, the Greatest King ﴿on the Day of Resurrection﴾. Then he justified this reasoning by saying: ﴿Indeed, Allah﴾. That is, the One to Whom belongs all command ﴿is All-Powerful over all things﴾. And in mentioning the resurrection here, there is a correlation between the two qiblahs: the qiblah of the virtuous people of the middle nation, which has been made a place of safety, and the first qiblah. Al-Harali said: In terms of where the creation will come in the resurrection to the location of the previous qiblah from the land of Sham, the place of truth and justice will be the first of the two qiblahs. This is because the higher of the two qiblahs is a place of safety, in that whoever enters it is secure. Thus, the gathering will be towards their first qiblah, which is the beginning of the matter, to correspond with the other of the two qiblahs. The latter in this world is for virtue, and the former in the Hereafter is for justice. And from the two calls, the first call in the beginning is in terms of judgment and knowledge, while the latter in the Hereafter is in terms of overpowering and dominion.