And when He commanded them to remember in the rites, and man was in the process of remembering, He commanded them to remember after completing it. This is because whoever has finished the worship is in a position to rest and may become lax in remembering, turning to other things. Their habit was to mention after their completion the glories of their forefathers. So He said: "So when you have completed your rites," meaning you have finished clearly without any doubt, "your rites," meaning the pillars of Hajj. And He repeated the greatest name in a similar manner to what has passed of glorification and general remembrance in all aspects. He said: "Then remember Allah," the One from whom there is no blessing upon you except from Him, and He is the One who has guided you. (p-156) Remembering, "like your remembrance of your forefathers," for they were good to you in the upbringing which is, in reality, from the favor of Allah, glorified and exalted is He. Although they subjected you to every trial that is not comparable to a blessing, for they led you astray. So glorified is He who is pleased, and He is the absolute benefactor, the guide, that He should be remembered like the remembrance of one who was a cause for a specific blessing, He is the One who bestowed it upon him, even though he was a cause for misguidance!

Al-Harali said: Thus, the mention of their being brought out is organized from their well-known saying of being brought out from their well-known position, bringing them out from their usual practices in their actions and states. In His informing, there is a taking of the creation to deal with the truth as one who honors it from the creation, and this is due to the calamity of what has overwhelmed them from being bound by what they see and the weakness of faith in what they have heard or learned.

And when there is in this upbringing a shortcoming, this address has occurred as it has been reported: "Be shy of Allah as you are shy of a noble man from your people." Allah, glorified and exalted is He, said: "Or is it that the remembrance is greater?" It has ended.

That is, remember Allah with a remembrance higher than that (p-157) by remembering Him with a remembrance more intense than your remembrance of your forefathers due to His general favor. And what falls under this remembrance is that one should be disgusted by having a partner in worship of Allah or anything of His affairs, just as a son would be disgusted by having a partner in his father’s affairs. Rather, he would be even more disgusted regarding the matter of associating partners.

Al-Harali said: Thus, raising the address to what is more appropriate to the truth than preferring what returns to Him over what returns to the creation has ended.

And when Allah, glorified and exalted is He, commanded what He commanded of remembering Him for His essence, then for His kindness in general, then He restricted it by singling Him out with that and left the mention of others. This caused a division among the people in accepting the command. He said, diverting from the speech to indicate the generality: "And among the people are some whose greatest concern is the world, so there is no turning (p-158) to anything else for him, and he says." He singled out the pronoun in consideration of the wording as a good news that the doomed among this nation, if Allah wills, are few. "Our Lord," meaning, O You who are kind to us, "give us in this world," and its object is omitted, its estimation is: what we want - while the state is that it is "what he has" and it is permissible that it be an addition to what its estimation is: so He gives him what He wills, glorified is He, from it, not what he requested. And he has no "share in the Hereafter," meaning no portion because he has no desire for it, for he does not seek it nor strive for it.

Al-Harali said: And al-khalq is the suitable fortune for creation and character.

﴿And among them are those﴾ who make their worship and pilgrimage a means to desire their Lord and remember Allah, the Most High, as He commanded. So he ﴿says, Our Lord﴾ with Your goodness ﴿give us in this world﴾ a state and living ﴿that is good﴾ which does not lead to the Hereafter in what pleases You.

Al-Harali said: And it is sufficiency from food, drink, clothing, shelter, and spouse as it is, with no honor in it - ended.

﴿And in the Hereafter a good﴾ means from Your mercy with which You admit us to Paradise. And since hope is not valid except with fear, and giving good does not negate being touched by evil, he said: ﴿And protect us from the punishment of the Fire﴾ meaning with Your pardon and forgiveness.