And when it was established by this statement regarding what is for the disbelievers in both of their categories from misery, along with the completeness of the encompassing knowledge required for monotheism; it certainly produced the necessity of singling Him out in worship, which is required for the happiness implied in 'You alone we worship.' Thus, His saying reached them after turning away from them at the division, signaling that they had become, by what preceded of the examples and others, from the realm of those qualified for address without an intermediary, stimulating them in His worship and encouraging and motivating them to elevate themselves by the approach of the Greatest King from submission to one who is beneath Him, rather beneath them. And it is good news for whoever turns to Him after having been turning away from Him, with the continuity of elevation. What was indicated by the word of address is removed, and the expression regarding the one being addressed from the remaining distance due to negligence, forgetfulness, and turning away by the deficiency in worship and confusion and wavering: 'O mankind.'

Al-Harali said in his interpretation: 'O' is a call to alert whoever is within hearing of the caller to turn towards the address. It is an alerting within the very self of the addressed. The distance between the extended 'Ayya' and the restricted 'Ayi' is understood. 'Any' is an ambiguous name, its implication is the specification of what has occurred upon it from the requirement of a comprehensive name. 'Ha' is a word whose implication is an alerting to a matter that the caller benefits from. It has ended. And He, glorified and exalted is He, emphasized the words with ambiguity, alerting, and clarification by specifying the intended meaning of the address, alerting that what comes after it are important matters that deserve rolling up the sleeves and standing on the leg of seriousness.

And al-Harali said: Know that just as the Opening of the Book encompasses the entirety of the Qur'an, so too has a comprehensive translation been made for each Surah that contains all of its repeated verses, and a conclusion that aligns and organizes with its translation. Therefore, the Surah translates several Surahs, and there will be a clarification of that in its place, if Allah, the Exalted, wills. And know along with that that every Nabi (prophet) is a Munabba (one who is informed) - it is read with a hamzah - from the news, which is the report. For he began his call while he was unaware of the hidden nature of his matter and the news of his people. And Allah, the Mighty and Majestic, made His Prophet Muhammad (blessings and peace be upon him) a Nabi (prophet) - it is read without a hamzah. Its meaning is: elevation of rank and exaltation. Among what Allah has elevated him with is that He presented to him, prior to his call, the knowledge of the hidden nature of his matter and His concealed knowledge, the Exalted, in the secret of the decree that has always been hidden in every Book. So He informed him that He, the Exalted, created the invitees who are, in their nature, wavering between being engrossed in their own states and returning to the remembrance of their Lord in three categories: Among them is one who was created upon faith and has not been sealed upon it, meaning upon his heart, so he is bound to respond. Among them is one who has been sealed upon disbelief, so he is bound to reject. And among them is one who wavers between the outward appearance of faith and the inward disbelief. And indeed, each one is facilitated for what he was created for; thus, with that, his heart was expanded during his call, and the tightness of his chest, which he shared with the prophets - with the hamzah - was removed. Then he rose after that to the one deserving of his lofty rank. The first thing that was opened to him in his Book was that he was informed of the meaning of what is contained in 'Alif Lam Meem.' Then he detailed from that three states of the invitees with this Book. At that time, he began to teach the general call to the people. He then opened after that the call and the summons and the invitation to worship, meaning with this verse. And Allah, glorified is He, took charge of the call of creation in this general invitation, which encompasses every call in the Qur'an. And because of what was included in its core of warning against His Messenger, the address of that did not flow upon his tongue. And because of what is in it of might and the address of the King and recompense, and Muhammad (blessings and peace be upon him) is a mercy to the worlds, it was not appropriate for it to flow upon his tongue for that reason. And others among the messengers, the general call of whom Allah, glorified is He, has reported about his call, flows upon their tongues. Therefore, the opposition of their people and invitees to them was abundant. And when the Truth, the Exalted, made this call before him, it contained glad tidings of victory and the manifestation of His religion, for Allah, glorified is He, and the Exalted, cannot be opposed by His creation.

And when he reached the good news, which is mercy, he conducted the speech in addressing him, peace be upon him, by saying: "And give good news." Along with conducting the call of the messengers on their tongues, it was attached to the name of Allah with the phrase "Worship Allah" and similar phrases. It became difficult for most souls to respond due to the absence of the name of Allah from the understanding of minds. While Allah, glorified and exalted is He, took charge of this call with His mighty authority, He conducted it in the name of lordship, which is a name closer in example to the souls, because they witness His signs in terms of nurturing and upbringing. Despite that, the mention of the name of Allah in the call of the messengers is not followed nor described by the signs of divinity. If it were mentioned, the example of its knowledge would not be close; it is like the sun and the moon and similar things. And He, exalted is He, mentioned lordship in this call followed by its apparent signs, which do not escape the intellect and the senses, and it is impossible to deny them.

And the reason for the distance of souls from submission when called by the name of Allah is that the signs of lordship, which are easy for submission, from the direction that is easy for them, submit to kings and those of kindness. This is because they are created with a love for those who do good to them. They remain at the call by the name of Allah in a state separate from the feeling of its addition to the name of Allah, and the intellect is confused in directing itself to Him in worship. The heedless souls add the signs of lordship to what they observe from the closest causes in returns, like the seasons that births and provisions are tied to according to the wisdom of Allah, glorified and exalted is He, or to the causes of these causes, like the stars and similar things. Thus, it does not align for the one being called in the state of his standing with his worship, and there is much hesitation and refusal. The ease that Allah intended for this nation is the mention of lordship linked to its signs. This has ended.

And when worship that is mixed with polytheism or otherwise is invalid, and the increase in the valid and the continuation of it is a new worship that is good; He addressed both groups and said: "Worship your Lord," meaning the one for whom there is no Lord other than Him. Worship is such that it is accepted by the Self-Sufficient. Then He described Him with what the attribute of the Lord indicates of kindness, as a reminder of His existence and the obligation of worshiping Him due to the obligation of thanking the Benefactor. He said: "The One who created you." Al-Harali said: "The One who" is an ambiguous name whose meaning is a self described by an attribute that is necessary for it, and creation is the estimation of the mixtures of what is intended to be manifested after mixing and composition into a form. "And those before you" refers to the past; when the one directing himself returns to the origin of his direction, he turns towards it. This has ended.

Then he clarified its result by saying: ﴿So that you may become righteous﴾. This means that your state in worshiping Him should be such that all of it is good qualities, and there is no goodness in anything else. This is the state of one for whom righteousness is hoped, and it is the avoidance of the ugly out of fear of Allah. And it will come in His saying: 'So that you may give thanks' what is beneficial here. Al-Harali said: 'Perhaps the word is a hope for what has preceded its cause.' He began with the verses of Lordship by mentioning creation because it is in their essence. He connected that with the creation of those before them so that they do not attribute their creation to those before them. And he hoped for them righteousness in their worship of their Lord by the way they look at their creation and the estimation of their components. Because if they attribute their creation to their Lord, it is more deserving that they attribute to Him the fruit of that from their qualities and actions, so they will refrain from being self-sufficient and thus righteousness will arise for them. End.