And when the evidence arose, and the proofs shone, and the excuses and doubts were dispelled, he who worships others besides Him is blameworthy. He has fled to others as He has forbidden against rivals after the first verse that calls to worship, indicating the conclusion of what preceded it: "They understand." Until these are people whose minds have gone astray and their opinions have failed. It has been made clear that they disown one another on the Day when the veil of heedlessness is lifted from the canopy of greatness, and the Compeller manifests in the attribute of retribution. He said, glorified and exalted is He, adding to what I have decreed of what the meaning has guided to: "And among the people are those who understand those verses and believe in their Lord and are consumed in His love." "And among the people are those who take"—and they are those who do not understand—"others besides Allah" who have no equal to Him despite the clarity of the evidence. "Rivals" among what He has created, claiming that they are His partners, whether they are idols or leaders whom they imitate in disbelief in Allah and in prohibiting and permitting without Allah's command. "They love them" from the love which is a feeling of a connection whose essence is unknown, "as the love of Allah" who has majesty and honor, by acting with them in obedience and glorification, as is done with Allah, who has no greatness besides Him. This is on the basis that it is built for the object, and it is permissible that it be for the subject, and the meaning would be as their love for Allah because they are polytheists. "And those who believe are stronger in love for Allah" who has all perfection compared to the love of the polytheists for their rivals. He has bestowed upon them from His perfection because they do not equate anything with Him in any situation of hardship or ease, on land or sea. In contrast, the polytheists equate in times of hardship to Him, glorified and exalted is He. When they see in times of ease a stone that is better, they abandon the first and worship it. Their love is based on desires, while the love of the believers is based on reason. And Al-Harali said: When the people who are engaged in the matter of Allah, glorified and exalted is He, deserved this consideration for what Allah has given them of reason, there was no one who took rivals besides Allah among whom it could be said: "They are a people," but they are limited to the name of the human being, which is hesitation and indecision. It is as if He, glorified and exalted is He, was astonished by those who did not reach these people in this evident consideration, whose witnesses are clear and whose effects are manifest. It has been informed that a group of people are on the opposite of that evident consideration of the light of reason in their taking of the opposite of reason from the stubbornness that advances in the place of hesitation and retreats in the place of boldness. Then this dominated over them until it reached their innermost selves, and love became as if it were a connection between their innermost selves and their hearts. And what they have taken besides Allah as rivals, therein is an indication of something similar to what He has expressed to the Children of Israel regarding their hearts being like stones or even harder. In the generosity of this address regarding the Arabs, there is a concealment for them, a care for their Prophet, so that he does not declare against them what he declared against the Children of Israel. In its tone, there is an indication that whoever takes a rival besides Allah, then that is for a connection between the state of his heart and the state of what he has taken besides Allah. So whoever worships a stone, his heart is a stone among hearts, and whoever worships a plant, his heart is a plant among hearts, and likewise whoever worships an animal.

﴿And they were imbued in their hearts with the calf because of their disbelief﴾ [Al-Baqarah: 93]. Likewise, to what is worshipped besides Allah, from the highest of the two luminous bodies, which is the sun, to the lowest of the idols, to what occurs among the creation of some worshipping others, such as the worship of the Pharaohs and the tyrants, to what is similar to that in terms of the rank of worship by following the common desires, its place is in the nations and in this nation. For whoever is dominated by the desire for something has indeed worshipped it. So, it is as if the heart of the sun worshipper is burning, and the heart of the fire worshipper is fire, and the heart of the moon worshipper is icy cold. And whoever worships something similar among the creation has indeed worshipped his desire. ﴿Have you seen the one who has taken as his god his desire?﴾ [Al-Furqan: 43]. So whoever worships Allah is the one who has risen above all else from the created beings. He, glorified and exalted is He, has addressed the first ones who are considered rational with this type whose matter has ended in disbelief to love, in that their innermost selves are bound by it regarding what is specific to Allah from fear, hope, seeking help against enemies, and assistance to the allies. So when they imagined in it a hope for divinity, and its fear, they loved them for that like the love of Allah. For the worshipper is one who acts upon and hastens, and the one who hastens before the command is a lover, and the one who responds to the command is obedient. Thus, the lover is higher in both aspects. It has ended. And when he was astonished by their state, he warned them of the evil of their outcome and their end, and he said: ﴿And if only those who wronged would see﴾, meaning: if only they would see, that is, those who take rivals, but he has made it clear for the sake of generalization the description for which they have deserved what is mentioned, which is their placing something in the wrong place, like the act of one who walks in the source of derivation, which is darkness. And that here is their equalization of one who owns nothing at all with one who owns everything. ﴿When they see the punishment﴾, meaning: they take rivals while the case is that if they knew at the time of their humiliation and the softness of what was harsh from their livers, and the vision of what does not deserve anyone else in relation to Him is called punishment. ﴿That indeed, the power belongs to Allah﴾, the One who has the totality of perfection. ﴿All together﴾ when they see the punishment has surrounded them. ﴿And that Allah﴾, the One who has no king besides Him, ﴿is severe in punishment﴾. They did not take rivals nor did they equate anyone with Allah. Or the estimation could be: And if you were to see with the 'taa' and 'yaa', meaning: if you were to see or if those who wronged themselves by taking rivals - to the end of it. And Al-Harali said: Allah, the Exalted, said: ﴿And if only they would see﴾, in conjunction with exceeding matters from their recompense, what has befallen them from punishments as a result of their disbelief in this world. The Prophet, blessings and peace be upon him, said: "When a servant sins, a black spot is placed in his heart." - to the extent of their vision of the punishment. And in His saying: "You see" with the 'taa', there is an inclination towards the Prophet ﷺ, astonishment at what befalls them from what they have inflicted upon him. And in it, there is an indication that this is a matter that rises above his matter to the place of his vision, which is the most complete vision. And in His saying ﴿sees﴾ with the 'yaa', there is regret for them, indicating that their attainment of the vision of the punishment is what would deter them from what they are upon if they were to see it. It has ended.

﴿When they see﴾ that is: the time when they will see the punishment, that is: the greatest punishment which there is no punishment like it; as understood by its definition with the definite article. Then it was clarified by his saying ﴿that the power﴾ and it is the grace of the hidden which the capable one finds as a source for what his outward shows [and what his outward shows] is the ability of the powers, their collection and origin, and the ability is its outward and the detail of its creation is all for Allah, for there is nothing more difficult for a person than to see his adversary as having the upper hand, alone in honor in every sense, especially [if he is a tyrant, arrogant, and fierce against those who disobey him], as indicated by his saying: ﴿and that Allah is severe in punishment﴾. Especially [if the sinner has wronged him by wronging his allies and has gone to extremes until he leaves no room for reconciliation]. Al-Harali said: The place of (p-307) the vision in reality is that the power is for Allah alone, negating it from all their partners whom they love and from themselves, as their speaker said ﴿We are a people of strength and we are mighty warriors﴾ [An-Naml: 33]. However, since their vision of that is from witnessing the punishment which is the most complete of punishments, he mentioned the punishment which is the apparent sight that the power is for Allah alone. And in ﴿that the power﴾ is an indication of their awareness on the day of this vision of the hidden aspects of their partners and the negation of what the hidden aspects should possess of power from the description of their love for them. It made them aware of the negation of their hidden powers by the vision which is the hidden sight which is the hidden observation. And when he mentioned the matter of power, he followed it with the matter of ability, saying ﴿and that Allah is severe in punishment﴾, completing the discourse with its apparent meaning. He initiated with the great name to reveal what is between the extremes of the hidden and the apparent in the matter of ability and power, so that with the apparent view of ability there is a name that he revealed and initiated and mentioned first, just as it was with the hidden sight of power, a name that he added to it and concluded it with, so that what was first in the discourse corresponds with what was concluded in the discourse, thus the beginning connects with the end and the end connects with the beginning, hidden for the apparent and apparent for the hidden in all that is connected in his saying ﴿that the power is for Allah alone and that Allah is severe in punishment﴾. It has ended or it could be said: when they see the punishment that they are being warned of now, for the power is for Allah alone (p-308) so there is no barrier for Him from bringing it to them, as has been clarified in the two verses before it that there is no equal for Him and that He is complete in ability and encompasses all knowledge. And the answer is omitted to emphasize the severity of the threat to the imagination of the warned one to every type of threat, and if a type of it had been mentioned, it would have been possible for him to prepare himself for it. Thus the implication is: if you had seen or they had seen that time when they witness that greatness, you would have seen or they would have seen a terrifying and dreadful matter that would occupy them from taking partners and loving them and other forms of oppression. And the answer was omitted for knowledge of it, just as it was omitted from similar cases; then he replaced ﴿when they see﴾.