And when he established that and the context directed towards something that eloquence necessitated concealing it, as guidance towards distancing from it and fleeing from it due to its ugliness and the bad consequences of it, and he who believes in [the] taghut and disbelieves in Allah, for him there is no support, and Allah will throw him into the Hellfire. It is as if it was said: Who will save the soul from the darkness of desires and the whispers of the devil? He said, beginning anew: ﴿Allah﴾, meaning by what He has of greatness and the best names. (p-45) ﴿He is the ally of those who believe﴾, meaning He takes care of their interests. Therefore, He clarified His guardianship by saying: ﴿He brings them out of darkness﴾ [meaning the metaphorical darkness], the plural of darkness, which obscures the apparent things either sensibly or meaningfully. He used the plural because the ways of misguidance are many, for disbelief has many types. ﴿into light﴾, meaning the metaphorical light, which reveals the apparent things either sensibly or meaningfully - this was said by al-Harali. He used the singular because the straight path is one. ﴿And do not follow the paths, lest they separate you from His path﴾ [Al-An'am: 153]. Among the good interpretations is that the plural refers to what arises from ignorance about the feelings that were informed of being sealed upon them. Thus, sight became devoid of consideration, and hearing empty of understanding and insight, and the heart turned away from contemplation and reflection. And with the unity in the light towards the righteousness of the heart, for it is sufficient to bring every good and repel every harm. The light, which is reason and the original fitrah, has one direction, which is the community, and the darkness arising from the self has many directions, which are in the utmost difference. (p-46) And when He mentioned His chosen servants, He mentioned the worshippers of desires, saying: ﴿And those who disbelieve﴾, meaning they concealed what the proofs of reason indicated first and the texts second by the desires of the souls. ﴿Their allies are the taghut﴾ from their desires and what it led to of following everything that overwhelmed from the devils and clinging to idols and other than that. Then He clarified their domination over them by saying: ﴿He brings them out﴾, and attributing it to the plural pronoun supports that the plural of darkness is due to the many types of disbelief. ﴿from light﴾, meaning the innate light, ﴿to darkness﴾. Al-Harali said: And in it is a clarification of the equality of all creation in the reality of the first light to the spirit that is mobilized to the balanced fitrah. "Every newborn is born upon the fitrah." It has ended. (p-47) And when He mentioned the domination of desires over them, the call to it being impulsiveness and lightness arising from the element of fire, which is a branch of the devil, He clarified that their recompense is of the same kind as their actions, saying: ﴿Those﴾, meaning those who are in a state of distance and hatred. ﴿are the companions of the Fire﴾. Al-Harali said: Those who followed it without realizing, for indeed the companion is one who follows his companion. It has ended. And when it was known from the mention of companionship that they will remain in it, He explicitly stated it for emphasis by saying, clarifying their exclusivity in it: ﴿They﴾, meaning specifically ﴿will be therein, abiding forever﴾, with no end to it. Al-Harali said: And He made eternity a description for them, indicating that they are in it while they are in their worldly life. It has ended.