'And from where you have come out' means: from the lands of the earth for prayer with your community. 'So turn your face' means: make it directed towards 'the direction' meaning: the eye of 'the Sacred Mosque.'

And when it was established with what has been repeated that this turning is an obligation in his right, blessings and peace be upon him, it is a necessity that there is no slackening from it nor concession in it except for what has been exempted in the voluntary prayers. He included with it his community so that the ruling encompasses them. And he elevated by his lofty position and noble status above having anyone upon him what is called a proof, whether true or false. So he said: 'And wherever you may be' means: O community from all directions of the Kaaba in all corners of the near and distant lands. Al-Harali said: And it was mentioned in his community in the state of being, not in the state of leaving, indicating that the community is limited in their conditions compared to the high states of the leaders, and that the state of the community in their solitude is like their state in their gatherings.

'So turn your faces' means: make them directed towards 'its direction' for prayer. Al-Harali said: And in it is an indication that your prayers are valid individually and in your homes, as he said: When you come, pray with the people even if you have prayed with your family, unlike him, blessings and peace be upon him, for his prayer does not occur except in congregation because he prays for them and he is an imam; his prayer does not occur individually.

And when it was perhaps thought that returning to the first qibla would negate the words, Allah, glorified and exalted is He, clarified that the matter is contrary to that. So He said: 'So that there will be no proof for the people' meaning: for any of them 'against you' by saying: The prophet who was foretold faces the house of Ibrahim, may peace and blessings be upon him, then does not turn away from it, and this he did not do, or they say: He did not bring anything new and he is merely a follower of us in our qibla.

And when the proof is a speech that arises from certain premises that are correctly structured, the exception occurs considering the involvement of the exception in part of the meaning that has been negated from the exception made. It is close to usage, as he said: "Except for those who..." meaning: the people who "have wronged among them." For indeed, due to their obstinacy and stubbornness, they do not return to the truth that they know. Rather, they will have merely words against you, which is the substance of the proof, not a proof based on what their description of wrongdoing indicates, which is placing something in an inappropriate place, as is the case with everything that is derived from the root of the term which is darkness. The exception, in this case, is disconnected in meaning: so that no one may argue against you. However, those who have wronged say or show immorality and stubbornness in that speech, which they call proof. Perhaps the secret in portraying it as a disconnection in the form of exception is to encourage steadfastness on the command of Allah, glorified and exalted is He, and to turn away from those who oppose it, considering what has been established from its invalidation and recalling what has appeared from their corrupt conditions, even if they present doubts whose matter is hidden and difficult for some of the truth-seekers to resolve until it is thought to be a proof. It may be intended by the proof something broader than the certain and the conjectural, so the exception would be connected. Al-Safaqisi said: The point of contention is whether the proof is the correct evidence and the exception is disconnected, or the argument and dispute is connected. It has ended. And its description as being superior to them for what it brings about of harm by indicating enmity and discord, not by changing anything in the face of the evidence. And "those who have wronged" if they are intended to be the Jews, they say: No one has returned to the Kaaba except out of love for his land. And if it were in our Qibla based on a command from Allah, glorified and exalted is He, they would not have turned away from it. And if it were the polytheists, they say: He has faced your land and your mosque, and it is likely that he will adopt your religion. And when he negated from the people of this Qibla the steadfastness on it every means that would result from his saying: "So do not fear them," meaning: in this matter or otherwise, for indeed, I will repel their plot from you and weaken their affair. And when the rulings of his action became clear and what he intended from its connection and resolution passed, he urged them to adhere to this Qibla, warning against opposing it in anything. He said: "And fear Me." Then he added to the reason for facing it his saying: "And I will complete..." meaning: with this religion that is beneficial for the honor of the two abodes and their bliss, which among its totality is this facing. "My favor upon you" by enabling you with proofs and other matters of religion when He revealed to you the verse: "Today I have completed for you your religion" [Al-Ma'idah: 3] as I completed it for my friend Ibrahim, the companion of this house to which I directed you. Al-Harali said: And in it is a glad tidings of the conquest of Mecca and his domination over the entire Arabian Peninsula, and his enabling by that over all the people of the earth for the immersion of Islam for all the Arabs, whom Allah opened through him to the eastern and western parts of the earth that his nation reached. It has ended.

﴿And perhaps you will be guided﴾ means: and so that you may have hope within yourselves and for those who see you from among those who do not know the consequences of you being guided to steadfastness on this qiblah and others of this religion. This is the cause of my fear, for it brings every good and drives away every harm. Al-Harali said: And in the word 'perhaps' there is an ambiguity that indicates their classification into two types: one who is guided to steadfastness on the Sunnah, and one who changes in it in some way due to innovations. This is because what is for the creation is fluctuation, and it is a division of the truth and an ambiguity in determining that division and classification. Thus, it informs a people of the continuous guidance by what the form of continuity implies, and it indicates the discontinuation of a people from that persistence by what is understood from what is for the creation in the place of hope. And within it is an indication of their oppression in the matter after the death of the Prophet, blessings and peace be upon him, and their division in it between one who is steadfast in continuous guidance in it and one who changes from it, as appeared in the steadfastness of those who remained after him and the apostasy of those who turned away. The end.