And when he mentioned what belongs to Him, glorified and exalted is He, of encompassing knowledge and greatness, and followed it with the matter of faith and his support for His party, and the matter of disbelief and His abandonment of its people, he began to indicate that with the story of the one who argued with the Friend and the one who passed by the village, reminding of the story of those who were told to die and then He brought them to life, in the context of astonishment at that audacity. Al-Harali said: And when the truth was manifested in the verse of His greatness and what is connected to it regarding His special servants, this address was specifically directed to the Prophet, blessings and peace be upon him, due to the elevated understanding of its meaning compared to those beneath him. Then He, glorified and exalted is He, said: "Did you not see?" meaning, do you not know with the knowledge we inform you of, knowledge that is with you as if it were witnessing, due to what you possess of complete insight and what We have deposited in you of illuminating meanings. And when this arguer was far from the truth and thickly veiled, he indicated his distance with the preposition of purpose, saying: "to the one who argued with Abraham," meaning the one who is the father of the Arabs, and they are the most deserving of people to follow him, "in his Lord." The pronoun can refer to either of them, meaning in what pertains to his Creator, the One who nurtures him and is gracious to him. After the clarity of these proofs and the establishment of these evidences, it indicates that He, glorified and exalted is He, made clear through the tongue of every Prophet His command and clarified His greatness and status, even though He established that in all natures and led them to the seas of His majesty with the slightest consideration. It is as if Nimrod, the one who argued with the Friend, is among those whom the devils have brought out from light to darkness. And when that was a remarkable and astonishing matter, it became clear that its cause was the arrogance that caused Iblis to be miserable. So He said: "that" meaning for the purpose of "that Allah gave him," meaning the Most High King, with the overflow of His grace, "the kingdom," which is fleeting in this lowly world. So he made the place of what he must show of gratitude for his ownership that argument against Him and his arrogance that he claimed against Him, and he indicated to him, in reference to his perfection in relation to human beings, by ruling over all the earth. Al-Harali said: And in his indication that kingship is a trial and a calamity for whoever is given it. Then he became arrogant with what Allah had granted him over the servants of Allah, while they obeyed him due to what Allah had enabled him with of means, until his foot became firmly established in the arrogance specific to the greatest King, the Owner of the kingdom and the Destroyer of kings, and he foolishly thought that he was worthy of it. And when He, glorified and exalted is He, informed of his argument, He clarified what it is as a confirmation of the verse: "Then Allah said to them, 'Die,' then He brought them to life" [Al-Baqarah: 243], indicating the resurrection for a day in which there is no sale, nor friendship, nor intercession. He said: "When" meaning He argued with him when "Abraham said, 'My Lord,'" meaning the One who has been gracious to me by creating me and maintaining my guidance, "the One who gives life and causes death," meaning alone. And this expression indicates the precedence of a statement in this and the claim of anyone to share in this attribute.

And when it was as if it was said: This is a clear matter agreed upon, so what is it that the one who argues can argue about? It was answered by his saying: ﴿He said﴾ that is the one who argues with audacity and without reflection on what he has become accustomed to from the humiliation of people towards him and their obedience to his tyranny ﴿I﴾ that is also ﴿give life and cause death﴾ by granting life to the one who deserves to be killed and killing the one who does not deserve to be killed.

So when Ibrahim, blessings and peace be upon him, saw that he had dared to address a great matter and that his argument regarding the essence of giving life might be hidden or prolonged, he saw that he should hasten his demonstration along with clarifying his insignificance with what is clearer than that. In this, he indicated that he is beneath what he claimed by degrees, for giving life is the infusion of the soul into a form after bringing it into existence from non-existence by saying (p-51) ﴿Ibrahim said﴾ and Al-Harali said: And when it is from the goodness of argumentation to refrain from disputing by following the compelling evidence, as He, the Exalted, said: ﴿So do not argue with them except in a clear manner﴾ [Al-Kahf: 22], the one who argues moved from the evidence that occurs in the souls to the evidence that occurs in the horizons by its greatest star, the sun ﴿We will show them Our signs in the horizons and in themselves﴾ [Fussilat: 53]. So in the apparent argument, there is a transition, and in its essence, there is a confirmation of the first, for the soul is the sun of the body. It is as if it is a parable in that giving life is to bring forth the sun of the soul from where it has set, so it was in an apparent and direct manner a conclusive argument, its hidden aspect completing the first argument. Allah, the Exalted, said: ﴿So indeed﴾ with the conjunction indicating the connection between the two statements, implying the completion of the first argument with the second argument. It has ended. That is, it has resulted from your claim or I say to you: Indeed, ﴿Allah﴾ with His greatness and majesty, with the gathering of the attributes of perfection ﴿brings the sun﴾ that is He who created it ﴿from the east﴾ that is every day before you are created in eras ﴿then bring it﴾ you ﴿from the west﴾ even for one day.

(p-52) Al-Harali said: To manifest the reference of the entire world to one, and that the Sustainer of man in giving life and causing death is the Sustainer of the horizons in the rising and setting of the sun. In its tone, there is an indication that Allah, glorified and exalted is He, must bring the sun from the west to manifest His control over it wherever He wills, until He brings it forth from where it has set, just as He brings forth the soul from where it was taken, so that the rising of the sun from its west is a sign of the proximity of the Day of Resurrection and the rising of souls from their bodies. It has ended.

﴿So he was astonished﴾ Al-Harali said: It is from [the word] al-baḥt, which means the remaining of a thing in its state and form without changing from it due to a matter that astonishes him. So it resulted from that that he was astonished. ﴿The one who disbelieved﴾ means that disbelief occurred to him by that claim which he was bound by, denying his exclusivity, glorified and exalted is He, in having the power over that and his claiming partnership for himself. So the friend, blessings and peace be upon him, clarified to him [with this example] that he is incapable of changing a form that Allah, glorified and exalted is He, created and placed in one direction to another direction. So how can he create a form from nothing? And how then how can he infuse the spirit into it? And how about the sensitive spirit? And how about the speaking spirit! And there will come further clarification regarding this matter in Surah Ash-Shu'ara. So, by Allah, how high are the ranks of the prophets! And how pure are their insights! And how exalted are their degrees and the best of their elements! Upon them all, from me, are the greatest blessings and peace and the highest greetings and honor. Al-Harali said: So he made him aware, meaning in his saying: ﴿Disbelieved﴾ by describing him in terms of where the astonishment entered upon him. It has ended. Meaning because he concealed what he knows of his own incapacity and the power of his Creator. So Allah, glorified and exalted is He, revealed through the tongue of His friend ﷺ the veil that he had cast, revealing it clearly and tearing it down with great clarity in a disgraceful manner. And when the estimation was: because he wronged in his claim of that and in the manner by which he claimed that due to the killing of the innocent and leaving the aggressor, Allah, glorified and exalted is He, said: ﴿And Allah﴾ meaning the one to whom no one has any command with Him ﴿does not guide the people﴾ meaning those whom He has given the strength to resist matters ﴿the wrongdoers﴾ generally for placing things by His will and estimation in other than their places. Because He darkened their hearts, making them darker than the darkest night, He left for them [that] no stable face to hold onto. So where is guidance for them when they have become far from the abodes of those who receive care! And the limitation of the act of guidance to benefit the generality, the Imam said: He shortened the wording to benefit the increase of meaning, and this is from the subtle points of the Qur'an.