And when He, glorified and exalted is He, began the Opening (Al-Fatiha) as previously mentioned with the mention of the Self, then He introduced Himself through His actions because they are observable. Then He elevated the discourse to the introduction of the attributes, and then He returned to the Self for the purpose of qualifying for knowledge. He began this Surah with the attribute of speech because it is the greatest of miracles, the clearest, and the most indicative of the unseen nature of the Self, and the most impactful in the souls, especially among the Arabs. Then He introduced Himself through His actions and increased in them. So when there was no ambiguity left, He affirmed the Oneness with its preceding verses, interspersing that with various rulings, the beauties of laws, and types of encouragement and deterrence in the precise description and arrangement. When the commands were completed and those deterrents astonished, and the souls longed for knowledge of the reason for the severance of connection due to the cessation of causes and the absence of intercession on that day, since it was well-known among the kings of this world that they hardly manage any matter with true management due to the multitude of intercessors and those desiring from friends. Since the king among them does not find his assembly devoid of a gathering, each of whom is fit to take his place, even if one of them betrays him or directs to him something that weakens his matter and diminishes his strength, he is in need of their consideration, their approval, and their diplomacy. He, glorified and exalted is He, clarified the attribute of the commanding one with what He possesses of majesty, greatness, and the enforcement of command, and His exaltation above rejection, and His purity from disbelief and rivals, and His uniqueness in all perfections and the awe that prevents after its revelation there, completing the revelation so that aspirations do not turn to others, and that others do not speak without His permission, and that what is not His will not be, so that this is more conducive to accepting His command and standing by His prohibition and deterrence. For these purposes, He directed the speech in the manner of answering the question as if it were said: This is what is not known of the conditions of kings, so who is the king on that day? So He mentioned the Throne Verse (Ayat al-Kursi), the master of the verses of the Qur'an, which no book has encompassed anything like it, beginning it with the unique proper name that no one else has been named with. This was when the listener became qualified after recognizing the speech and drawing closer through actions to the station of knowledge, thus ascending to the peak of observation and the presence of witnessing. He said, returning to the manifestation of the majesty that encompasses the attributes of majesty and honor, for it is among His greatest stations: "Allah" meaning He is the king on that day. Then He affirmed for Him the attributes of perfection, purifying Him from the blemishes of deficiency, opening it with uniqueness, saying: "There is no deity except Him," confirming the perfection of Oneness, for it is the greatest objective of all laws. However, since man is created with deficiency, he must have encouragement that draws him and deterrence that repels him, and admonitions that soften him, and actions that affirm him, and morals that realize him. So He, glorified and exalted is He, interspersed the verses of Oneness with rulings and stories. The rulings benefit righteous actions, raising the veils of heedlessness from the eyes of hearts and acquiring virtuous morals to polish the rust from the mirrors of souls, so that the truths of Oneness manifest in them. The stories obligate with their admonitions and considerations with the rulings and affirm the evidence of knowledge, so that Oneness becomes firmly established. This detail was because it is more invigorating for the soul by transitioning from one type to another, with the shaking of good arrangement and the eloquence of proportion, and the stirring with the novelty of connection and the excellence of cohesion. And Al-Harali said: When He brought the discourse on the clarification of the essentials of the religion and the directions of consideration and the clarification of the rulings of jihad and spending in it, the religion was completed with its essentials, the landmarks of Islam, the rituals of faith, and the glimpse of excellence. He elevated the discourse to clarify the matter of excellence as He fulfilled the clarification in the matter of faith and Islam. This high discourse, which prevails over all discourse, was opened to elevate those who believed, bringing them out from the darkness of faith in the unseen, whose light dispels the darkness of doubt and disbelief to the clarity of the light of certainty, which becomes the light of faith, in addition to it, a darkness, just as the light of the moon becomes darkness in the presence of the sun. Thus, the relationship of this verse to the verse of divinity in His saying, glorified and exalted is He, "And your God is one God" [Al-Baqarah: 163] and what follows it from consideration in the creation of the heavens and the earth is in proportion to the exaltation of His name "Allah," in which there is no partnership with truth or falsehood, to His name "God" in which there is partnership with falsehood. So He, exalted is He, transfers the believers who have firmly established their faith in the consideration of the verse "And your God is one God" [Al-Baqarah: 163] and what follows it from consideration in the creation of the heavens and the earth to the certainty of witnessing with His name "Allah" and what aligns with its meaning from His great attributes. The end.

And when He, glorified and exalted is He, affirmed His noble self as One, He established His right to that by His life. He clarified that the intended meaning of eternal life is described by the attribute of being the Sustainer. He said: (p-30) ﴿The Living﴾ [meaning the One who has life, which is an attribute that necessitates the correctness of knowledge and power, meaning the One who is capable of knowing and able to act]. ﴿The Sustainer﴾ means the One who exists by Himself and sustains others continuously, at the highest level of existence and establishment. Al-Harali said: The form 'Fay'ul' has the letter 'ya' added to its roots so that the word encompasses what is related to its meaning, which is the act of sustaining, along with its 'waw' that is from 'qaama yaqoomu.' Thus, its form indicates a degree of emphasis similar to that in 'qayyim' and 'qawwam,' according to what the meanings of the letters convey when addressed by the scholars who are well-versed in the city of Muhammad's knowledge from its noble lineage. This is concluded.

Then He clarified His Sustaining nature and the perfection of His life by saying: ﴿Neither drowsiness overtakes Him﴾. Al-Harali said: This refers to the state of drowsiness in the eyes before it overwhelms the senses and affects the heart. ﴿Nor sleep﴾ is what reaches the heart from drowsiness and covers it (p-31) in the case of one whose heart sleeps, and what overwhelms the senses in the case of one whose heart does not sleep. This is concluded. And when He expressed 'taking' which means overpowering and dominance, it was necessary to mention drowsiness first, as if it were said: So-and-so is not overpowered by a prince or a ruler. Then He clarified this statement by saying: ﴿To Him﴾ meaning in His hand and in His control and possession ﴿is whatever is in the heavens﴾, which includes the earth ﴿and whatever is on the earth﴾, meaning from drowsiness, sleep, and others, in creation and continuity, and what is in His grasp and control cannot overpower Him. Al-Harali said: And He has taken away by the first statement the matter of the dominion from the hands of the angels to the overpowering of His might, and the effects from the stars of the heavens to His might. And He has taken away by the second statement the effects and creations from the hands of His vicegerents and creatures to His decree and destiny and the manifestation of His power. Thus, this address indicates for understanding the establishment of His Sustaining nature over the established earthly and heavenly wisdom, which is the veil of His Sustaining nature, negating the establishment of anything else. This is concluded.

Then he clarified what this sentence contains by saying, denying those who might think that something could be outside of His command and thus not be specific to Him: "Who is it that can intercede?" That is, from what the disbelievers claimed of his intercession and others. "With Him except by His permission" means by His enabling, for certainly no one is able to oppose Him. It is clear that everything is in His grasp, and all of that is evidence of His uniqueness in divinity. Al-Harali said: The reality of intercession is a connection between the intercessor and the one for whom intercession is made due to the merit of the connection between the intercessor and the one for whom intercession is made before Him. Thus, permission in the essence of intercession is a share in the removal of what belongs to the intercessors, so that in reality intercession is for Allah, glorified and exalted is He, before Allah, glorified and exalted is He. For He, glorified and exalted is He, is truly the one who interceded before Himself by Himself. By concealing His intercession in the intercession of the intercessors, He was the intercessor at the beginning from behind a veil, for all of His manifestation is in a veil and His returning is without a veil. Therefore, He, glorified and exalted is He, is the seal of the intercessors, as He says, as mentioned in the report: "The prophets and messengers interceded, and only the Ever-Living, the Sustainer remains." Then he clarified all that has passed by saying: "He knows what is before them" that is, what is in the two horizons from those who claimed His intercession and others. Al-Harali said: That is, what His knowledge has come to them regarding their own affairs and others, for what is before a person is encompassed by his senses, and what he knows is also as if it is before the heart, encompassed by his knowledge. "And what is behind them" is what their knowledge has not reached, for the behind is what the senses cannot attain. So it was informed that His knowledge is beyond their knowledge, encompassing their knowledge of what they know and what they do not know. Then when He made clear His overpowering them by His knowledge, He made clear their inability regarding everything from His knowledge except what He has bestowed upon them by His forbearance. So He said: "And they do not encompass anything of His knowledge" that is, neither little nor much, "except by what He wills." Thus, it became clear what preceded it, for whoever has comprehensive knowledge and does not know anything other than what he has known is complete in ability. Therefore, everything is in His grasp, and He is exalted above having a peer, transcending all inability and ignorance. Thus, it is such that no one else can speak except by His permission, for He causes for him what prevents him from what he does not want.

Then he clarified what is in this sentence regarding the encompassing nature of His knowledge and the completeness of His power by saying, portraying His greatness, the completeness of His knowledge, His majesty, and His power by what people are accustomed to in their kings: "His Throne extends over the heavens and the earth." The root of the word 'Throne' revolves around strength, gathering, and greatness. The term 'Throne' which refers to urine and the solid excrement is derived from that. Al-Asfahani said: The 'Throne' is what is sat upon and is not preferred over the seat of the sitter. Al-Harali said: The meaning of 'Throne' is gathering, so whatever is more complete in gathering is more deserving of its meaning. It is also said about the stair leading to the seat which is called the 'Arsh' where the ascender places his foot when he ascends and when he descends, and when he is level, if he wishes: 'Throne.' Then he said: And the 'Throne' contains the forms of all things as they appeared in His signs on earth, which contains the existences of all things. There is no form on earth except that it has a counterpart in the 'Throne.' What is in the 'Arsh' is its establishment, and in the 'Throne' are its examples. What is in the heavens is its establishment, and in the earth is its form. Existence was thus dual as the Qur'an is dual in general and detail in the Qur'an and in the ink and forms in the universe. This exalted verse gathered the detail of the detailed and the reflection of the forms of the ink in relation to what is between the heavens and what is from it. And He made the expanse of the 'Throne' a single expanse as He said: "the heavens and the earth" and there were not two expanses because the earth is in the heavens, and the heavens are in the 'Throne,' and the 'Throne' is in the 'Arsh,' and the 'Arsh' is in the air. It is finished. Thus, it became clear what preceded it because whoever possesses this greatness in this precise management and perfect craftsmanship is with this knowledge and this power which nothing burdens. That is why He said: "And He is not burdened by it," meaning it does not weigh upon Him. Al-Harali said: From 'Awd' meaning reaching the utmost effort, and it corresponds to the 'Y' from the word 'Yad' meaning it is the strength. The original meaning is that Allah, glorified and exalted is He, knows that He is not incapacitated by the height of His hands. That is why linguists interpret it with the word 'burden' as in "His preservation" in His guardianship as it burdens others or incapacitates Him from preserving what He creates. Rather, it is easy for Him because if it were burdensome, their affairs would be disturbed, even if slightly, and others would be able to do what He does not want. Preservation, Al-Harali said, is the care for what is inherent in itself, so its cohesion is through the care for it from what weakens or nullifies it. It is finished. And when His exaltation and greatness are not confined to domination and sovereignty and the encompassing of perfection, He added to it His saying: "And He is" meaning with all of that, the One who is unique in that He is "the Most High," meaning the one who has no rank except that it is lower than His rank, "the Most Great," as indicated by the beginning of the verse with the greatest proper name encompassing all meanings of the most beautiful names in exaltation and greatness that minds fall short of due to the predominance of illusions over them. The arrangement of the two names thus indicates that what is intended by greatness is the high rank and the distance of attainment from the understanding of minds. The verse was concluded with what it began with, except that its beginning with greatness, as Al-Harali said, was with the name of 'Allah' as an indication, and its conclusion was with that as an expression of what was mentioned that the beginning is from behind a veil and the return is without a veil. Thus, the Qur'an descended, the beginning of the address is an indication and its conclusion is an expression so that the revelation and the universe correspond in a standing and established manner. "Indeed, to Him belongs creation and command" [Al-A'raf: 54] and for what is in exaltation from the appearance and in greatness from the concealment for the place of encompassing because the great is what encompasses just as the great body encompasses all regions. "And to Him belongs the highest example" [Ar-Rum: 27] and that when the apparent exaltation is His majesty which is witnessed by the greatest of His creation, Allah, glorified and exalted is He, in what He informed about it through His Prophet, blessings and peace be upon him.

'The greatness is My cloak' because the cloak is what is upon the surface. 'And the majesty is My garment' and the garment is what covers the inner and the lower. So, in the heavens is His greatness, and on the earth is His majesty. In the Throne is His exaltation, and in the Chair is His greatness. His greatness is the most hidden of what can be, where there is detail. His greatness and exaltation are the most evident of what can be, where there is ambiguity and wonder. This meaning clarifies the high rank of this verse, as it has elevated faith above disbelief. It has also illuminated for the minds His maintenance, glorified and exalted is He, and His exaltation and greatness, and the obliteration of anything else being attributed to them. Because when He, glorified and exalted is He, manifests, anything else becomes apparent. In the illumination of this lofty and great verse is the affirmation of the religion of Islam, which is the religion of submission, as was previously stated in the mention of the Surah, the affirmation of the upright religion, which they were commanded only to worship Him, being sincere to Him, and to establish prayer and give zakat. Therefore, the mention of the religion of Islam in the Surah of Al-Imran follows His saying: 'Allah bears witness that there is no deity except Him' [Al-Imran: 18]. It has been understood from this affirmation that every sentence that was initiated is a reason for what preceded it, and that the latter is an explanation for the necessary knowledge that encompasses, which is the complete ability. I have established proof of its necessity in Taha. So whoever claims partnership, let him preserve this universe, even for a year among the years, and let him inform what he will do in that year so that his saying may be valid. But how can he do that? And it has become clear from what has been established for Him, glorified and exalted is He, of exaltation and greatness that the disbeliever in Him is the wrongdoer. And on the Day of His manifestation for judgment, there will be no intercession nor friendship. As for the sale, they are preoccupied with it, and if what is meant by it is redemption, it has been known that there is no way to it nor any approach to it. With these secrets, the saying of the chosen Prophet, blessings and peace be upon him, has become clear: 'This verse is the master of the verses of the Qur'an.' This is due to what it encompasses of the names of the essence, attributes, and actions, the negation of deficiency, and the affirmation of perfection. It has fulfilled the evidence of monotheism in the most complete manner, in the most precise system, and in the most wonderful style, dedicated to that. For the virtue of remembrance and knowledge follows what is mentioned and known. It has contained the seven attributes: life, knowledge, ability, [will], and speech explicitly. For permission can only be through speech and will. And concerning hearing and sight, it is a necessary aspect of 'To Him belongs whatever is in the heavens and whatever is on the earth' and a necessary aspect of 'the Living' because what is meant is the complete life. The noble names have been repeated therein, both apparent and implicit, seventeen times, rather twenty-one. And this total does not include any verse other than it in the Book of Allah. It consists of fifty words, corresponding to the number of obligatory prayers first in that celestial presence, the presence of the Throne and the Chair above the Lote Tree of the utmost boundary. And in accordance with the rank of reward that has been established finally, it is as if they are steps for the spirit of its reciter to that highest place which it will reach, where the angels and the spirit ascend to on a day whose measure is fifty thousand years. And perhaps this is the secret of what has been established that no devil approaches one who recites it at night, because whoever is in the presence of the Most Merciful is high above the whispers of the devil - and Allah, glorified and exalted is He, is the One who grants success.