And when the giving of life and the causing of death are among the most evident signs of the Lordship and the most specific of them, He, glorified and exalted is He, manifested His jealousy over it at times by the ambiguity of the one claiming partnership, and at times by the witnessing of the one who distances himself in his own self and others by the action of his Lord, and at times by the witnessing of the seeker in others by his own self, expressing in each of them what his state necessitated and what his question indicated. He expressed in the case of the disbeliever by saying 'to' indicating that he is in a position of distance from the addressed one, blessings and peace be upon him, and in the case of the astonished one by dropping it, dropping that distance, and in the case of the seeker who is inquiring by as it is the continuous custom among the people of purity, love, and loyalty, he followed the astonishment from the state of the one arguing with astonishment also from the state of the one who found it remarkable that He, exalted is He, gave life to that village. And when the meaning of 'Did you not see' [Al-Baqarah: 258] is 'Have you seen' for 'Have' as mentioned by Al-Radhi and others, is specific with its being for questioning in that it conveys the benefit of negation so that it is permissible for 'except' to come after it, intended for affirmation as in His saying, glorified and exalted is He, 'Is there any reward for good except good?' [Ar-Rahman: 60] and His saying, glorified and exalted is He, 'Is this anything but a human like you?' [Al-Anbiya: 3] It is as if it was said: 'Have you seen the one who argued with Ibrahim?' or 'Have you seen [the one who] passed by?' Al-Harali said: [from passing] which is making something on a path to another with attention to it [in] its way, 'upon a village' which is the one from which thousands have exited or the House of Al-Maqdis, 'and it is empty' meaning it is in ruins, its walls have fallen 'upon its roofs' meaning its ceilings, or empty while its ceilings remain. Al-Harali said: from the emptiness which is the absence of the thing from what is supposed to assist it in a physical or meaningful sense, and the roofs are the plural of 'roof' in the sense of the meaning of 'arish' which is what is established from the building in a state of hastiness that repels the intensity of heat and cold but does not repel its entirety like the solid structure, so the solid structure in reality was an 'arish' for the transience of this world in the eye of insight. It has ended.

And when it was as if it was said: what is it in his state that is remarkable? It was said: 'He said, how will Allah give life to this' meaning the village 'after its death' meaning by what it has become of ruin and the departure of its people, so He will return it to what it was, inhabited and populated. Al-Harali said: And in the word 'how' for the comprehensiveness of its meaning for the meaning of how, where, and when, the strangeness of the giving of life in how, place, and time, and the origin of this strangeness is that it constrains the soul from its seeking to know the nature of what its knowledge does not reach. It has ended.

And when this one who was distant was deficient in the rank of the Friend, blessings and peace be upon him, in preparing for tranquility, rather his certainty about the manner was dependent in wisdom on leaving him in the unseen world for the duration that was set for his remaining dead. This was so that it would be like the covering in clay, for his soul to prepare for the knowledge of that and certainty in it. He said: ﴿So Allah caused him to die﴾ meaning that it resulted from that that ﴿Allah﴾, meaning the One who has no equal, caused him to die. Whatever He intended was [for his certainty about the knowledge of that to be a concern from Allah for him]. ﴿One hundred﴾ And when it was intended that the duration of his death was long so that he would have decayed in it, then his resurrection would be possible in the ability to what the Arabs would find distant. And that time was good and pure for accepting him to be brought back to life and for habitation. He expressed that with what indicates abundance, saying: ﴿A year﴾ until his donkey decayed and his food and drink were preserved from change, so that the completeness of ability would be realized by preserving what is subject to change and the change of what is subject to permanence and the resurrection of what has perished.

Al-Harali said: And he specified the one hundred for its completeness in the count of the triplet of the units [and] the tens and its tenth, and the odd of the even, for what was completed in the third was what increased upon it in repetition that suffices for the three. ﴿Then He resurrected him﴾ in his statement is an indication that his body did not change nor perish like the perishing of his donkey, where it was not. Then He spread him out, and Allah, glorified and exalted is He, knows as He said: ﴿Then when He wills, He spreads him out﴾ [Abasa: 22].

And when knowledge encompassed that this action was for the sake of his certainty about the ability, the soul longed for what happened to him after the resurrection. So it was answered with His saying to inform him and to every listener about what is in his story of the extraordinary events: ﴿He said﴾ meaning to him Allah, glorified and exalted is He, or whoever willed from those whose address is derived from Him, ﴿How long have you remained﴾ meaning in this sleep of yours? ﴿He said﴾ for his observation of the safety of his food and drink, ﴿I have remained a day﴾ then his assumption changed according to the sun or otherwise, so he said: ﴿Or part of a day﴾. And it was as if he hastened with this answer - as is the habit of man - before looking at his donkey. ﴿He said﴾ meaning the one who addressed him, turning away from his answer to clarify that it is an obvious mistake. ﴿Rather, you have remained one hundred years﴾ expressing the year with a term that revolves around the meaning of abundance, extension, and length. [And it indicated] that and the completeness of ability with His saying: ﴿So look at your food and your drink﴾ meaning that which was with you when you slept, and it is the quickest of things to spoil, figs and juice. ﴿It has not changed﴾ from the passage of years, meaning it has not changed with the passing of time despite the long duration and the strength of its fluctuations and their effects. And the meaning of the reading with the letter of silence is that the news of that is a matter that is decisive and convincing, there is no doubt in it nor hesitation at all. ﴿And look at﴾ ﴿your donkey﴾, decayed and ruined. So Allah, glorified and exalted is He, combined between the verse of the fresh in His preservation and the dry in its destruction.

And when the decree was: We did that to make it a sign for you of the completeness of power, or for you to know Our power, He added to it His saying: ﴿And to make you﴾ meaning in the entirety of your news ﴿a sign for the people﴾ meaning for all. So, His command was to keep and establish a sign in the existence of this world regarding what will occur in the matter of the Hereafter, the Day of Resurrection, and the raising up. This was said by al-Harali.

And when He commanded him to look at what He made as a sign for him regarding his prolonged state, He commanded him to look at what He made as a sign of His ability to bring to life as He wished. He said: ﴿And look at the bones﴾, meaning from your donkey, and it is the plural of bone, which is the foundation of the body upon which its form is established. ﴿How We raise them﴾. Al-Harali said: With the 'ra' from 'nashr', which is the return of the perished to its original form, and with the 'dhamma', it is making and transforming to it, and with the 'zay' from 'nashz', which is the manifestation of something and its elevation, from the rising of the earth, which is what has risen from it and appeared. It ended. And some of them were joined together as they were, organizing all of that. ﴿Then We clothe them with flesh﴾. Al-Harali said: He made his life a resurrection and the life of his donkey a revival, and He showed him [the 'nashr'], and the flesh that was joined between the bones until it became one form, so that the matter of the Hour may be made clear visibly, and it becomes a proof against the disbeliever and the one who distances himself. ﴿So when it became clear to him﴾, meaning this extraordinary matter, which indicates what He, glorified and exalted is He, described Himself with in the Ayat al-Kursi. Al-Harali said: And in the form of 'tafa'ala' there is an indication of his hesitation in looking between the two signs until the matter he was informed of settled with him, and what he had estimated faded away. ﴿He said, I know﴾, in the form of the verb based on himself, and in the form of the command indicating to others what he knew, to show that the two readings indicate that he knew and was taught, for knowledge is only complete when it reaches someone other than the scholar [thus gathering the virtue of knowledge and teaching. It ended. And it is permissible that the expression in the present tense in 'I know' indicates that he has always been characterized by this knowledge] without regard to a state or anticipation, and this would be an excuse for his expression in amazement at what indicated the improbability, by saying that he only said it in astonishment at the connection of ability to that, not for the ability to it. ﴿That Allah﴾, meaning for what I know of His greatness, ﴿is capable of all things﴾, meaning of this and others. ﴿Indeed, He is capable﴾. Al-Harali said: In its indication, there is an obligation for the insights to witness the power of Allah, glorified and exalted is He, in its determination in the wise causes to which the sights are bound, linking what is below the sign of revival and death to its command, so that it is equal in knowledge that your reviver is your disposer. Just as your life is by His power [so too is your action (p-60) by His power]. Thus, the detail of the specification of power for Allah is in what has preceded from the manifestation of preservation for Allah and greatness for Allah, so it is as if they are all comprehensive and detailed, necessitating the encompassing of the matter of Allah, glorified and exalted is He, in all that is general and in the details of what He has detailed. It ended. And in the verse, there is a clarification of the aspect of the disbeliever's fallacy for those who belittled him from his people in the argument with the friend, blessings and peace be upon him, that the revival which the divine kingship deserves is this true revival, not the release from one who deserved to be killed.