And when He poured upon them, glorified and exalted is He, what He poured from the seas of the separated pilgrims by the waves, and established what He intended from the laws of Islam in the manner of precision and perfection. This mentioned context guides to the reward of the obedient and the punishment of the disobedient, to the extent that the decree is: Your God is one God; there is no partner for Him. He defends against what He wants; there is no deity except Him, the Avenger of His enemies, the Great in His Majesty. He turned to it, repeating the admonition for every hypocrite and disbeliever, and reminding with the conjunction for every supporter and ally, His saying, glorified and exalted is He: "And your God." And when the intention was that unity is considered in the essence of the matter in the true God, it is not correct at all for the true God to be divided by type, nor by person, nor by description, nor by action, nor by any other means. He repeated the term God and said: "One God," meaning: He is not divided in any way, neither by similarity nor otherwise. And with that, "there is no deity except Him." This is a confirmation of monotheism by negating others and affirming it. It is not correct in any way, nor can it be in any mind that anything other than Him is suitable for divinity at all. He alone deserves worship because He is "the Most Gracious," meaning: the general mercy with the transient blessings for His allies and His enemies. "The Most Merciful," meaning: the specific mercy with the lasting blessings for His allies. Thus, it is established by the uniqueness of divinity that He possesses all greatness, and in His hand are the reins of majesty and domination. And by the two descriptions of mercy, He is the bestower of the great and subtle blessings. Everything besides Him is either a blessing or one who is blessed. He is the feared for His might, hoped for His mercy. He forgives whom He wills and curses whom He disbelieves and causes him to dwell in torment without any other being able to oppose Him in anything of that. And it is not far from me, even if the distance is great, that the conjunction in His saying "And your God" is an addition to His saying at the beginning of the Surah: "And He is Knowing of all things" before His saying: "And when your Lord said to the angels, 'Indeed, I will make upon the earth a successor.'" For indeed, monotheism is the intended purpose in itself, and from it all acts of worship arise. So when He first said: "O mankind, worship your Lord," He followed it in His saying: "Who created you" to the end of it with a description that is a proof of His right to be worshiped. So when the proof was established, He said: "So do not make for Allah equals," informing that there is no partner for Him in worship just as it has become clear that there is no partner for Him in creation. Then He followed it with what is appropriate for that position from what the warning should precede, then returned to Him, saying a second time: "How can you disbelieve in Allah while you were dead and He brought you to life?" to the end of it. Thus, He repeated the proof in a clearer and simpler manner than the first. So when the matter of monotheism and resurrection was established in a way that there is no objection to it, it was most appropriate what He preceded from the previous verses to what He mentioned in them of other important matters until He reached the mention of the concealers, the repentant, and the persistent, and the mention of what has been prepared for each of them from the recompense. So He followed that with this verse, adding it to what I mentioned in a clearer manner than what preceded in establishing the oneness of God, clarifying what is the truth and indicating that He, glorified and exalted is He, is not like the kings of this world who may prevent some of the obedient from being rewarded and some of the disobedient from being punished by some of their followers. For indeed, He is one, there is no equal to Him, nor any rival. There is no barrier to the enforcement of His command. And it is not denied that this conjunction is permissible because it has become customary for the eloquent that one of them, when he wants to establish the proof for something, arranges it upon a sufficient proof, then follows it with the approximation of the fruits harvested from it, then returns to affirm it in another manner to comfort the souls and delight the hearts. And perhaps the proof is lengthy with many branches, explaining everything that is needed from its branches. So when that is fulfilled and he sees that the opponent has not reached the ultimate submission, he returns to him with the proof in another manner, adding it to the first ways as a reminder of what is not denied in their customary ways and the foundations of their speeches. And whoever contemplates the debates of al-Baqillani and his likes from those with vast memorization and deep knowledge knows that. And al-Harali said: And when the content of the Book is a call for creation to the truth, and the introduction to the truth of the truth to creation, and the manifestation of the virtues of those whom Allah, glorified and exalted is He, has chosen from those who are included in the essence of faith from His angels, prophets, and messengers, and those who join them from the people of their guardianship, and the manifestation of the evidence of that from them and the establishment of the proof of that against those below them in obligating their followers, and that the harmful for creation is indeed division, and the beneficial for them is indeed unity. So when He, glorified and exalted is He, manifested to them their return to the unity of the fatherhood of Adam, blessings and peace be upon him, in the gathering of the offspring, and the unity of the fatherhood of Ibrahim, blessings and peace be upon him, in the gathering of Islam, and the unity of the Ahmadic of Muhammad, blessings and peace be upon him, in the gathering of the religion, it became clear to them the defect of division and separation, and they realized the evidence of benefit in gathering to the unities. This was a sign of the greatest benefit in returning to the unity of divinity in the matter of truth and in understanding that unities what is presumed in the apparent unities of the unity of the spirit, and the unity of the soul, and the mind. So He, glorified and exalted is He, said, adding to what has appeared in the building of the apparent unities and what its understanding has provided from the inner unities: "And your God is one God." So if division is ugly with the unity of the earthly father, how about it with the unity of the divine father! How about it with the unity of the perfect prophet! How about it with the unity of the God who is the Most Gracious, who encompassed His creation with a general mercy! The Most Merciful, who has specifically chosen His allies and His elect with care, so He gathered them with His unity, which is the basis of every unity besides Him! All of His names have a unity that ends in the unity of the God to whom the God has ended, which is the worship of the apparent for the compulsion of the worshiper to Him in all of his apparent and hidden needs and establishments, and there is no completion of a unity that cannot be conceived by the mind nor perceived by the senses in the exalted unity of the unseen that does not have a self in which there are quantities or qualities. Then He said: And it has been confirmed by experience that comfort is in the embrace of the One, and that toil is in following the number for the specificity of each one with an intention in the follower that conflicts with it. Thus, the condition of their followers was such that the greatest call to gather creation was their call to the gathering of the oneness of divinity, organized by what they were called to in the gathering in the name of lordship in His saying, glorified and exalted is He, previously: "O mankind, worship your Lord." So the elevation of the address from the rank of lordship to the rank of this call with divinity is to elevate from this limit to the call to Allah, the One, whose oneness is rooted in all the natures of creation and their dispositions when there was no polytheism in it in any way, but rather it occurred in the rank of divinity. So this was the middle of the call in gathering in the unity of divinity and in the addition of the name of God to them, the most complete descent according to their comprehension from their worship, which is their deification. And when there was in divinity a claim of the multitude of the delusion of clear misguidance, He followed that with the word of oneness based on His implicit name in the inner aspect of the apparent divinity. So He, glorified and exalted is He, said: "There is no deity except Him," responding to the implicitness of what is in the first, and He did not mention His explicit name so that the call to Him would have a high rank that would be relied upon. And when this divine oneness is a matter of the unseen of God, He manifested it, glorified and exalted is He, with the manifestation of the encompassing and comprehensive mercy and the specific mercy for what is with creation from the evidence of that in what they find from the effect of the encompassing mercy in their world and their effects, and what they find from the effects of the specific mercy in their special advantage in the doubling of His mercy. Thus, in the totality of this verse, there is a greatness from the unseen of divinity to the completion of the specificity of mercy. Therefore, this verse was with the verse of encompassing in the beginning of Aal 'Imran, gathering to confront what is in this verse of the specificity of mercy with the specificity of its counterpart from the description of the apparent vengeance from the description of the might that His saying, glorified and exalted is He, has manifested: "And Allah is Exalted, Lord of Vengeance." So this verse was therefore with "Alif Lam Meem" and "Allah, there is no deity except Him, the Ever-Living, the Sustainer of existence," the greatest name of Allah, encompassing the unseen and the witnessed, gathering for mercy and vengeance in the apparent and encompassing greatness in the hidden. So this limit of the exalted address is the beginning of raising creation to the attachment to the greatest name of Allah, which raises them from the lowly confinement of their despicable selves, manifesting the principle of care for this final nation. The end.