And when He, glorified and exalted is He, was astonished by the misguided and clarified for them what their outcome is, which would deter anyone with the slightest intellect, they were thereby counted among those who turn back after having turned away and those who submit after having been arrogant. He called to all, as He did in the verse of the first declaration of monotheism, saying: "O mankind, worship your Lord" [Al-Baqarah: 21], inviting them gently with the general permission to partake of what He has created for them and has shown them mercy with in this kingdom mentioned within the evidence He has established as a reminder for them of the blessing and a means of affection towards them with all that necessitates love. He indicated that He is the One who created for them what they have drawn near to other than Him, from what they claimed as partners, like the [UNTRANSLATED-LATIN: al-bahira], [UNTRANSLATED-LATIN: al-sa'iba], [UNTRANSLATED-LATIN: al-wasila], and what is similar to them. He said: "O mankind," and if you shorten it, say: When He, glorified and exalted is He, established the evidence for His oneness with what He created of benefits and classified the people into two categories: the misguided, which is mentioned alongside the guided, and concluded with the eternal punishment of the misguided, He turned towards both categories gently, kindly, and appealingly, calling them to the permanence of their benefit, saying: "O mankind," meaning: all of you. And Al-Harali said: When He, glorified and exalted is He, completed mentioning the matter of religion until He concluded it with the rank of the religion of Islam which He has accepted, and the religion is the nourishment of hearts and the purification of souls, He organized the mention of the nourishment of bodies from provisions so that the mention of the two types of growth would be completed: the apparent growth of the body and the inner growth of the religion. When He clarified the nourishment of bodies and the foundation of religions from the cooperation on combining the two matters of righteous deeds outwardly and their acceptance inwardly, he, blessings and peace be upon him, said: "Allah does not accept a deed except with sincere piety"; and as it is said: The essence of religion is piety, its destruction is luxury, and its deficiency is extravagance. So as the Book has organized, it has limited the creation to their best behaviors in religion, connecting it to their limitation to their best provisions in sustenance. And when He mentioned religion in the ranks of the two categories of people, and those who believed, the mention of food was included in both of their categories, so He said: "O mankind," and thus it was connected with His saying, glorified and exalted is He: "O mankind, worship your Lord" [Al-Baqarah: 21], for what is between worship and food is a matter of obligation. This has ended.

And when the rank of people is from the lowest levels in their address, He granted them permission gently with them and did not surprise them with restrictions, so He said, allowing them what He has blessed them with: "Eat"; and when there is in the earth what is not eaten, He said: "from what is in the earth," meaning: from what We have clarified to you that it is from the evidence of oneness.

And when there was in this permission a warning that everything belongs to Him and that benefiting from it depends on His permission, it indicated to them that in it is what He has permitted and in it is what He has prohibited. He said: ﴿lawful﴾. Al-Harali said: It is what has been freed from the ruling of prohibition, thus it encompasses what is disliked and what is not disliked. Prohibition is the prevention of what causes harm to the body from it, like carrion, or to the soul like the flesh of swine, or a stain on the heart, as when it is slaughtered for other than Allah. Then he pointed out that what has been prohibited is impure by His saying: ﴿pure﴾, meaning: not impure or disgusting. The original in it is what is enjoyed; it is described in the sense of comparison as pure because the impure is disliked by the soul due to its filth, and the lawful is disliked by the mind due to the prohibition of the law against it. Al-Harali said: The lawful is sought to be earned, not to be eaten until it is pure, and the pure is what has no objection in it. Ended.

And when this type is the lowest of the religious, He, glorified and exalted is He, associated their feeding from what is in the earth with their being earthly. He forbade them from following the enemy whose matter is based on rivalry, saying: ﴿And do not follow﴾. He indicated by the form of the verb that this type is engrossed in following him and that they are not reaching as long as they are in this state until the completion of their opposition to him. Rather, they have the effort because opposing him cannot be except with much struggle that they cannot bear as long as they are in this rank. ﴿steps﴾ is the plural of step, which is what is between the two feet in walking. ﴿the devil﴾ means: his ways in his whispers in taking rivals and prohibiting the lawful like the sacrificial animals and permitting the unlawful like carrion. For all of that is from his matter, as will come in His saying: ﴿And I will surely order them to cut off the ears of the animals﴾ [An-Nisa: 119]. The word is from shatan when it is far away, and shata when it burns, so he distances them - as Al-Harali said - from the homeland of what they are upon of obedience in their food to indulging in their desires, to lure them from that from the step of eating with desire to eating with whim, leading them to the prohibited. (p-319) Ended. Then he explained that by saying: ﴿Indeed, he is for you an enemy﴾ due to his arrogance towards your father and his plotting against him and his asking for respite to mislead you. ﴿clear﴾ means: evident enmity, so do not follow the enemy in opposing the ally.