Then he resumed the discussion about the rest of their condition and said: ﴿The lightning almost snatches away their sight﴾ meaning from the power of its flash and its rays and the intensity of its movement and swiftness. ﴿Whenever it flashes﴾ they lower their eyes at its flash and when it is low in their chests and when it rises. Since it is known that the lightning's brightness quickly fades, it is as if it was said: What do they do at that time? He said: ﴿Whenever﴾ and he expressed it with this word instead of 'if' indicating their intense eagerness to find a way to walk during the illumination. ﴿It illuminates for them, they walk in it﴾ hastening to do so, being eager for it, not stopping from it at any time of illumination, even though they lower their eyes and do not extend them to the utmost extent out of fear for themselves, and they rely on the means and trust in them, being heedless of the Lord of lords. This is a parable for what they found in the Qur'an that agrees with their opinions. He used 'if' to indicate the certainty of its fading after its brightness. His saying: ﴿And when darkness falls upon them, they stand﴾ means at the first moment of darkness, they are unable to advance a single step, indicating that they do not have insights by which to walk in what the lightning has revealed to their eyes from the earth before the darkness. Rather, at the moment the brightness ceases, they stop due to the blindness of their insights, their fear, their strangeness, and their intense anxiety and confusion. Thus is the condition of these people; they do not relate what is difficult for them from the Qur'an to what they understand.

﴿And if Allah had willed﴾ the One who has magnificent greatness, along with their intense eagerness and extreme anxiety, and it indicated the effect of His will by His saying: ﴿He would have taken away their hearing﴾ meaning with the thunder's crash, and their blocking of their ears did not benefit them. ﴿And their sight﴾ with the lightning's flash, and their lowering of it did not prevent Him. Then he explained that by saying: ﴿Indeed, Allah﴾ meaning the One who has all the attributes of perfection ﴿is over all things﴾ meaning His will, meaning it is valid for His will to occur upon it. This is the intended meaning, even if the thing, as Sibawayh said, refers to everything He has informed about. It is the most general of the general, just as Allah is the most specific of the specific. It applies to the body, the accident, the eternal, the nonexistent, and the impossible. (p-126) And the saying of the Ash'arites: 'The nonexistent is not a thing,' means that it is not established in the realities, distinguished therein. ﴿Capable﴾ indicating that His power is not confined by the means. Al-Harali said: Power is the manifestation of a thing without a visible cause. It has ended.

And perhaps He, glorified and exalted is He, presented the first example because it is like a part of the second, or because it is the example of the hypocrites. Their period of youth is made to grow with their increasing intellects, illuminated by Allah making them upon the upright nature, and the time of their maturity with the completion of their innate intellect is a light. The second is the example of the hypocrites, and it is more eloquent. This is because the misguidance in it is more hideous and dreadful. The rain is the Qur'an to which they submitted outwardly, and the darknesses are similar, and the thunderbolts are His warning, and the lightning is His promise. Whenever they are warned with a warning, their hearts are cut off in fear. "They think every shout is against them" [Al-Munafiqun: 4]. And whenever they are given good tidings, they submit in hope. If the similar presents itself, they stand in confusion and aloofness, and all of that is a standing with the worldly life and a cutting off to it. They have no access to what is beyond it at all. Rather, they are like cattle, having no regard for anything other than the particulars and the observable matters.

"So if you have a victory from Allah, they say, 'Were we not with you?'" [An-Nisa: 141]. "Oh, I wish I were with them so I could attain a great success" [An-Nisa: 73]. The comprehensive and beneficial statement regarding that is to say: He, glorified and exalted is He, compared in the first their example to that of the one who kindles a fire, not to the one who kindles it. In the second, He compared their example in their necessary fear and their cut-off hope to the companions of the rain, not to their example. Thus, the estimation of the first is: their example in that they first heard the call and saw the signs, so they responded to the caller either by action like the hypocrites, or with strength in their youth due to their sound nature and correct perception. Then they enjoyed it and returned with their hearts from the light of what they said with their tongues from the word of piety, either in utterance or estimation, to the darknesses of disbelief. Their hearing, sight, and intellect did not benefit them, so they became like the animals that do not obey the shepherd except with strong reprimand. Their example in this resembles the example of the one who kindles a fire in that when his fire illuminated, he saw what was around him. But when it went out, he could not advance or retreat, for hearing and speech are of no benefit in that. Thus, their existence became equal to their non-existence. So, from this aspect, he was equal to the deaf, mute, and blind. He is like him in that he cannot achieve his desire unless he is led by a physical guide. At that time, he is like the animals that cannot be led to what is desired except by a guide. Thus, the two examples became equal, and this will become clear when He, the Most High, says: "Like the example of one who calls" [Al-Baqarah: 171]. Therefore, the outcome in each of them is: "Deaf..." until the end of it, and "or" means "and." Perhaps He expressed it with it instead of another because although each of the two examples is valid for each of the two categories, the possibility of detail is not far off, for the first is more apparent in the first and the second in the second.

(p-130) And Al-Harali made two examples for the hypocrites and said: He struck for them two examples when they had two conditions and for the Qur'an upon them there are two revelations. From it, there is what they desire due to what is in it of benefit for their worldly affairs. So he struck for them the first example, and he presented it because it is the reason for their entering with those who have believed due to what they saw of the hastening of punishment upon those who disbelieved in this world. And from it, there is what they fear and cannot bear to hear due to what it contains of difficult matters upon them that only a true believer can endure, and only one who has believed can bear it. And due to what is necessitated from it of the disgrace of their deception, he struck for them the second example. Their condition will not deviate when the stars of the Qur'an descend from the implications of these two examples. It has ended. And the striking of examples is directed to the praise that leads to encompassing every limit, especially in the fundamentals of the religion that reveals the truth of Tawhid, leading to certainty in belief in the unseen, affirming what Allah, the Exalted, has of the attributes of perfection that dispel doubts, preserving in the path of conduct what the Qur'an has specifically addressed in terms of being directed to praise and expressing it. Thus, it is the word of praise, and that is because it is a general word that encompasses all matters, guaranteeing every legislation in all times. Therefore, the one most deserving of it among the messengers is the one whose message is general for all creation, and his book is comprehensive for all matters, and he is Ahmad and Muhammad, blessings and peace be upon him.

Imam Abu al-Hasan al-Harali said in his book "Urwat al-Miftah": This letter was revealed in an odd form due to its comprehensiveness, while the other letters are in even forms due to their specificity. The reason for its revelation is to clarify what is obscure from the unseen by giving an example from the witnessed. Since matters have descents and creation has developments, the most apparent of them serves as an example for what is less visible. Whenever a representation appears, it becomes an example for what is more concealed than it. Thus, there are numerous examples, including an example that is not represented due to its visibility, and representations that become examples for what is more concealed than them until the examples reach the limit of what is tangible or known. That limit becomes the highest example, like the heavens and the earth in what can be sensed, and the Throne and the Footstool in what can be known. "And to Him belongs the highest example in the heavens and the earth" [Ar-Rum: 27]. "Those who carry the Throne and those around it glorify with praise of their Lord" [Ghafir: 7]. And that highest example, due to its comprehensiveness, is named praise. "And to Him belongs praise in the heavens and the earth" [Ar-Rum: 18]. I praise Him that it has ended and brought me closer to Allah, the Exalted, such that there is no intermediary between Him and Allah, the Exalted. Therefore, the most deserving of the most complete creation and the most comprehensive of it, and the most complete of matters and the most comprehensive of it, is the specificity of praise. Thus, the most complete of matters is the Surah of Praise, and the most complete of creation is the form of Muhammad, blessings and peace be upon him. His character was the Qur'an. "And We have certainly given you seven of the repeated verses and the great Qur'an" [Al-Hijr: 87]. And below the highest example that encompasses the elevated detailed examples from it, "He has set for you an example from yourselves" [Ar-Rum: 28]. And for the comprehensiveness of Allah's matter and His perfection in everything, it is appropriate to set an example. "Indeed, Allah does not shy away from striking a parable, even a mosquito or what is above it" [Al-Baqarah: 26]. "The example of those who have taken allies besides Allah is like the example of a spider that has taken a house" [Al-Ankabut: 41]. And for the example, there is a ruling from its representation; if it is good, its example is good, and if it is bad, its example is bad. And since the highest of examples is praise, the first of Al-Fatiha is praise. And since the most concealed matter of creation is hypocrisy, the first example in the arrangement is the example of hypocrisy, which is the lowest example of what is hidden from the matter of creation, just as praise is the highest example that is absent from the matter of truth. And between the two extremes are good and bad examples, "The example of Paradise which the righteous have been promised" and the two verses, "The example of those who were burdened with the Torah and then did not carry it" [Al-Jumu'ah: 5] "So his example is like the example of a dog" [Al-A'raf: 176], the two verses. And according to the elevation of the example or its lowering or its moderation, the believer's faith increases, the scholar's knowledge increases, and the understanding of the understanding increases. And conversely, for those who possess the opposites of those qualities.

As for those who have believed, they know that it is the truth from their Lord. And as for those who have disbelieved, they say, "What did Allah intend by this example? He misleads many by it and guides many by it." [Al-Baqarah: 26] And the knowledge of the examples of the Qur'an is the knowledge that encompasses their likenesses and the knowledge of its verses, which inform the specifics of its information. This is the share of the intellect and the heart, and its letter from the Qur'an. For every letter, there is a specific share in the understanding of man and the actions of hearts, souls, and bodies. Whoever is facilitated in reading and acting by one of its letters is sufficient, and whoever is gathered for him the reading of all its letters in knowledge and action has completed and fulfilled. Thus, the reader will be among the readers about whom the Messenger of Allah, blessings and peace be upon him, said: "They are more precious than red sulfur." He selects for His mercy whom He wills, and Allah is the Possessor of great favor.

Then he said regarding what is obtained by reading this letter: Know that the reading of the six letters is a completion of the details of worship, for they are pairs; three for purification and separation, and three for action and adornment. For leaving the forbidden is the purity of the body, and leaving the prohibition is the purity of the soul, and leaving the exposure to the ambiguous is the purity of the heart. And consuming the lawful is the purification of the body, and obeying the command is the purification of the soul, and achieving servitude according to the letter of the definitive is the light of the heart.

As for the reading of the letter of examples; it is the fulfillment of worship with the heart collectively and continuously: "And to Him belongs the religion perpetually" [An-Nahl: 52] and "Those who are constant in their prayer" [Al-Ma'arij: 23]. What is obtained is that the reading of this letter is specific to the heart; for the actions of the limbs and the states of the soul have been fulfilled by the six detailed letters. What pertains to the heart in reading this letter is the complete knowledge that encompasses that all creation, both minute and grand, is the creation of Allah alone, with no partner in anything of it. And that all of it is an example for the totality of Allah's command, which encompasses all of that creation. And the totality of that command, which is exemplified for the example of creation, is an example for Allah, the Exalted: "And to Him belongs the highest example" [Ar-Rum: 27]. And the details of that encompassing creation are examples for its details from the encompassing command. And the details of the encompassing command are examples for the names of Allah, the Exalted, the Most Beautiful, as they are encompassing. And for the gathering of this letter, it is not correct for it to be revealed except upon the collective human creation, which is the chosen one of Allah and His innate nature, and upon the master of humanity, Muhammad, the Seal of the Prophets, and he is His chosen one and the chosen one of his family. From him, the religion was completed with excellence, and knowledge was purified with certainty. And it has been witnessed in the present time, what is between the limits of the past eternity and the future eternity. And from the completeness of certainty and excellence, the annihilation of every perishable has been realized, and the face of the Lord of Muhammad, the Majestic and Generous, remains. And this letter, by its name, Al-Hamd, is for everything a beginning and an end. The end.