And how excellent is the matter of worship in the case of demonstrating its entitlement by the creation of the first and the last. And what follows it after establishing the ability of the caller, indicating the warning from its might! Indeed, this demonstration of entitlement is remarkable after the states of those who are close, for they are in the utmost rigidity regarding observable matters that every rational being reaches with the first moment of the expansion of the earth and what follows it, which is essential for their continued existence from dwelling and sustenance, in a context alerting to the blessing and warning against its removal, indicating the God after the indication by the selves, in that every one knows necessarily that he was created after not being, so there must be a creator other than humans, due to what he observes that the state of all is like his state, by the indication of the horizons, in that they are changing. Thus, they are in need of a changer who is the one who brought them into existence, not being changeable, for He is not a body nor corporeal in a context reminding of the great blessings that necessitate the love of the bestower and the abandonment of dispute and the attainment of submission. So He said: "The One who made". Al-Harali said: 'From making, which is the manifestation of a matter due to a cause and transformation.' "For you the earth" means the place that gathers the growth of every visible or hidden plant. The visible is like the parents and everything whose origin is water, and the hidden is like deeds and morals and everything whose origin is what water is its sign, like guidance, knowledge, and so forth. And to affirm the indication of its name on this meaning, its description came with that from the wording of its name, so it was said: 'A fertile earth', for the noble one that brings forth. And the root of its meaning is what is low in contrast to the meaning of the sky, which is what is above the surface of the earth, as if it is the tablet of His pen in which His book appears. Ended.

"A bedding" is a mat whose roof is the sky, and it is the resting place of the living and the dead. Its origin, as Al-Harali said, is a mat on which one lies down for rest and the like.

"And the sky as a building" means a tent that surrounds the proper place of dwelling, and it is indeed a magnificent building, well-ordered, beautiful in appearance, and great in significance.

And these blessings that indicate the Creator, calling for His gratitude, are arranged in the most precise order. He presented the human being because he knows himself best, and the blessing upon him is more deserving of gratitude. Then he mentioned those before him because he knows their kind, and he thirdly mentioned the earth because it is his dwelling that he must have. And he fourthly mentioned the sky because it is his roof, and he fifthly mentioned the water because it is like the effect and the benefit that comes from it and what arises as a result of it from sustenance, like the offspring generated between them. So He said: "And He sent down". Al-Harali said: 'From sending down, which is the descent of a matter from above to below.' Ended.

﴿From the sky﴾ means by stirring the winds that stir the clouds that carry water. ﴿Water﴾ means a subtle substance that cools the thirst, by which is the life of every living thing. Al-Harali said: It is the first apparent thing to the eye from the shadows of creation. ﴿So He brought forth﴾ from bringing forth, which is to reveal from a veil, and in its being preceded by 'fa' is a confirmation of the causation in water. This is concluded.

And He came with the plural of scarcity in fruits and made the provision indefinite despite the observation, because they both reach in abundance to a limit that cannot be counted, belittling them in the presence of His power, in reverence to Him. So He said (p-148) ﴿By it from the fruits as provision﴾. And the bringing forth of things in the veil of causes is more in accordance with the obligation of believing in the unseen, for as it is said: Were it not for the causes, the doubter would not have doubted. And the fruit, as Al-Harali said, is the food of the stars and trees, and He expressed with 'from' because not every fruit is provision for what is upon it and in it from the leaves, peels, and seeds. And not every fruit is provision; some of it is for healing, and some of it is poison and other than that. And in His saying: ﴿For you﴾ is an indication that in the provision there is a completion for their selves and a return to them with recompense.

And the Lord has been described in this verse with two connections, mentioning the connection of the second with the word (p-149) 'making', because the state of the maintainer is arranged upon the state of creation, and it is made from it. So there is no doubt for the one with intellect in the right of submission to the One who created him and established his composition; nor does the one with senses doubt if he awakens from sleep or heedlessness and finds a carpet that has been spread for him and a tent that has been pitched over him, and food and drink presented to him, that his soul arises by itself to glorify the One who did that for him and to acknowledge His blessing and greatness. So to bring this call down to this statement that compels the soul to submission and enters knowledge with its implications into the rank of necessity and perception, this call was an Arabic call that ran according to the conditions of the Arabs, for the Arabs do not exceed with themselves the necessary knowledge, and it is not in their nature to strive for thoughts and to cause delays in the theoretical sciences taken from the implications and evidence. So they were dealt with according to what they were created upon, and it descends for them to be (p-150) their transition from nature to nature and from experiential knowledge to elevated experiential knowledge to preserve for them the rank of grammar and expression, so that it does not cause them to enter doubt in their sciences, for every acquired knowledge requires striving for it with verses, signs, and evidence that are far from the senses, and the initial assaults of the mind contradict the evidence, and doubt becomes habitual to it. So this Arabic call was preserved from being forced and was conducted according to what the beginning of the surah has established in His saying: ﴿There is no doubt in it﴾ [Al-Baqarah: 2].

And know that the state of the created being in his provision is aligned with his state of existence. It is known by considering and the proportion which is such that you learn from it the unknowns that water is the seed of the existence of man, just as water is the origin of his provision. For this reason, he, peace be upon him, said to one who asked him about who he is, without wanting to specify himself: "We are from water." It is also known that the earth and the sky have an entrance into the mixtures of man, arranged according to their entrance in the existence of his provision. In mentioning the earth, there is a recognition that takes the earth to its end and perfection. For this reason, he, peace be upon him, said: "Whoever usurps a span of land, he will be made to wear a collar of seven lands." Similarly, the mention of the sky takes it to its end and perfection. He prioritized the earth because the gaze of souls towards what is beneath it is quicker for them than their gaze towards what is above it. Then he said: And for the clarity of the verse of lordship, most have taken it, but they only hesitated regarding the message. For this reason, the mention of the message was connected with a warning. End of quote.

And when He commanded His worship and reminded them, glorified is He, of what they know that He alone is the doer of it; it was good to prohibit associating with Him that which has no effect in anything of that, by the cause of the two matters both. He said, expressing with majesty what is most appropriate for reproaching the deification of others: "So do not make for Allah" meaning what encompasses Him with the attributes of perfection. And it is permissible that it may be caused by the hoped-for piety, so it would not negate and the action is in the accusative: "partners" meaning according to your claim that they do what you want. Al-Harali said: The plural of partner is the one who resists in the attribute of standing and permanence. He expressed with 'making' because by making and transitioning from one state to a lesser state, you see heedlessness upon the hearts, until they witness in blessings and calamities only the creation from a king or one of authority or from any one of high hand. When they witnessed that from them, their hope and fear were attached to them, and their Lord punished them for that by their hands, so their call for hope for them intensified and the drivers of their fear from them, so they humbled themselves to them and submitted. Thus, they became by that the worshippers of tyranny and made them partners with Allah. End of quote.

And how good is his saying in reproaching them and alerting them to what they have burdened themselves with: "And you know" meaning while you are people of knowledge regarding what you claim. For indeed, it hints that whoever associates with Him while these proofs are established; he is not among those whose knowledge is valid, so he was among the ranks of the animals. And in it, as Al-Harali said: There is a declaration of the appearance of the signs of what prevents making a partner for what he witnesses that all creation, the least of them and the greatest, are standing from the sky and on the earth and from the water. So whoever makes for Allah a partner from what the sky and the earth contain and draws from the water has contradicted the necessary knowledge by which he has taken the humility for lordship within himself. If it is judged by that upon others whose state is like his, it is more rightful in knowledge. End of quote.

And in its following, there is the utmost reproach against those who abandon the One who is capable of everything and worship what cannot do anything.

And this verse is from the clear texts upon which the laws agree and the books unite. It is the pillar of humility, and upon it revolves the essence of submission and surrender. Imam Abu al-Hasan al-Harali said in the 'Urwah: The reason for the revelation of this word is to affirm the servant's attributes that are fitting for him in the sincerity of his direction towards the truth, by severing himself from his own self and declaring himself free from it, and turning to his Lord in submission, and his effort in serving Him in reverence, and his reliance upon Him in trust, and his tranquility towards Him in peace. 'O tranquil soul' [Al-Fajr: 27] 'Return to your Lord, well-pleased and pleasing' [Al-Fajr: 28]. It is confirmed that the servant adorns himself with the deserving attributes for reading this word and acting upon it according to his declaration of being free from exposure to its similar, for following the similar is deviation due to the deficiency of intellect and understanding in attaining it. It is obligatory to limit oneself to believing in it without weighing between what Allah has addressed His servants with for recognition and what He has made for the servant for reflection. Glorified is He who has not made a way to know Him except through the inability to know Him.

And the comprehensive of the revealed definitive: what it began with in the revelation in His saying, the Most High: ﴿Read in the name of your Lord﴾ [Al-Alaq: 1] the verses, and what was presented in the arrangement in His saying, the Most High: ﴿O mankind, worship your Lord﴾ [Al-Baqarah: 21] to what is organized by that from the mention of the worship of the heart, which is the knowledge ﴿And I did not create the jinn and mankind except to worship Me﴾ [Adh-Dhariyat: 56]. So let the first thing you call them to be the worship of Allah. When they know Allah, and whoever mentions the worship of the self, which is the generality in patience and good reward ﴿And be patient with yourself among those who call upon their Lord﴾ [Al-Kahf: 28] ﴿And repel by that which is best an evil﴾ [Ar-Ra'd: 22] ﴿Those who are in their prayer humbly submissive﴾ [Al-Mu'minun: 2] "If the heart of this one were humble, his limbs would be humble"... to the other states of the servant that he realizes in the state of turning to the Lord, and what has preceded from the two letters of the lawful and the unlawful for the reform of this world, and the two letters of command and prohibition for the reform of the Hereafter. The dealing with His Book, and acting upon this letter is a delight in servitude and a refuge from emancipation. Therefore, it is the first of the specialization and the beginning of the selection and the singularity of the allegiance to Allah alone without any partnership in oneself or others. For this reason, the Prophet, the servant ﷺ, was the first to receive its revelation, and he is the fruit of what preceded it and the foundation of what follows it. It is for the servant states that are realized, in which no one shares with him in hypocrisy or deceit, and he shares with him in the four that preceded - meaning the prohibition, the command, the lawful, and the unlawful, because they are apparent actions, so the hypocrite adorns himself with them. It is not possible for him, with his hypocrisy, to adorn himself with knowledge, nor with humility, nor with submission, nor with longing for meeting, nor with sadness in delay, nor with contentment with the decree, nor with love that draws him to remain in the path of annihilation, nor with anything that is included in the verses of the definitive revealed in the Qur'an, and the hadiths that have come for clarification. Rather, this letter is described by the servants of the Most Merciful ﴿And the servants of the Most Merciful are those who walk upon the earth humbly, and when the ignorant address them, they say [words of] peace﴾ [Al-Furqan: 63] those upon whom the devil has no authority ﴿Indeed, My servants, there is for you no authority over them﴾ [Al-Hijr: 42].

And when the letter of the definitive is the right of the servant in the right of the Lord in the innate disposition upon which He created him; it was established in every religion and in every law. Therefore, His verses are indeed the mother of the Book, encompassing the four letters, for their interchange and succession and their correspondence in the law and religions and their differences according to the doctrines of the imams in the comprehensive religion. With the agreement of the religions in the definitive letter, it is its mother and its firm establishment during its interchange. It is the letter of guidance by which Allah guides whom He wills. The workers with it are the guided ones, the people of the Sunnah and the congregation, just as those who follow the letters of the ambiguous are the ones who are divided in the religions and they are the people of innovations and desires, engaged in what does not concern them. And with this ambiguous letter, Allah leads astray whom He wills; thus, the letter of the definitive is for unity and guidance, and the letter of the ambiguous is for division and misguidance. And Allah speaks the truth and guides to the way.

Then he said: Know that the reading of the past four letters is the share of the general public of the nation, those who work for their Lord in anticipation of reward, engaging with Him for multiplication. And the complete reading of this letter is the share of those who are established in servitude, those who worship with sincere states, fearing the delusion of dealing; for they feel that the servant is under the authority of his master in whatever he wills and however he wills. He has no right in himself nor judgment, nor argument against his master in what he has established for him in the form of happiness or misery. 'In whatever form He wills, He shapes you.' And 'that We may replace you with others like you and create you in that which you do not know.'

And that which is attained by the reading of this letter is either from the heart; for the knowledge of the servitude of the creation to the Truth is the servitude of creation, provision, and management in what He wills of that which is between him and his Lord, and that which is between him and his soul, and that which is between him and his like among all the servants. He does not possess for himself harm or benefit, nor death, nor life, nor resurrection. He takes only what his Master has given him, and he does not protect himself except by what his Master has protected him from, and he does not remove the evil from him except He. So he submits to Him the keys of his affairs in his apparent and hidden states. And that is the religion with Allah which He does not accept other than it. "Indeed, the religion with Allah is Islam" [Aal 'Imran: 19]. "And whoever seeks a religion other than Islam, it will not be accepted from him" [Aal 'Imran: 85]. And it is the religion of the Prophet, the servant. What is realized for the servant from that, considering the intellect and the purity of the heart, is the Hanifiyyah, the religion of the Prophet, the Friend. This is from the perspective of the heart; as for from the perspective of the state of the soul; all the states of the servant, the devoted slave immersed in ownership: "Indeed, I am a servant who eats like the servant eats." The essence and root of that is: humility in submission, and humility in kindness, and disavowal of arrogance and pride over the rest of creation, and the realization of lowliness in comparison to them in the description of the self. By this, the goodness of character with the creation and the sincerity of worship to the Truth is achieved; and as for from the perspective of action, the limbs are directed and their submission to Allah is in word, deed, and giving, and the peacefulness with the creation is with tongue and hand. This is the completeness of Islam and its establishment. None of you is recorded among the Muslims until the people are safe from his tongue and hand.

And he specifies (p-159) the form from that which is more appropriate for the forms of the servants, like that which the form of prayer is built upon, from bowing in standing and placing the right hand over the left at the level of the chest, the form of the obedient servant who is waiting for what he does not know of his Master's command, and like the form of sitting in which is the sitting of the servants. Thus, he used to sit for his food so that the state of his worship in his worldly affairs and his Hereafter would be equal. And he would say: "Indeed, I am a servant who eats like the servant eats." And all that is the form of the servants affects his worship, and his food, and his drink, and his clothing, and his riding, and his traveling, and his residence. "Say, if you love Allah, then follow me; Allah will love you" [Aal 'Imran: 31]. So, by these matters of realizing servitude for the heart, and the humility of the soul, and the submission of the limbs, the reading of the letter of the definitive text is attained, and Allah is the Protecting, Praiseworthy. End.