And when He, glorified and exalted is He, called to the Oneness and indicated it, and warned those who turned away and gave glad tidings to those who accepted, He mentioned the state of the two groups in accepting the evidence, the essence of which is the parables. And in their rejection, He turned to admonish the one who is neglectful, hoping he might gain insight. And He, glorified and exalted is He, continued with the signs of Oneness until the standards were established and the arrows penetrated until they reached the depths of the bones. Indeed, they have become evident and cannot be hidden from anyone except for the blind who cannot see the moon. In a manner indicating resurrection, alerting to the escape from loss. How wonderful is the opening of that after "the losers" with His saying in a manner of turning to the angry, the pleading, and the amazed! "How" (p-213). And al-Harali said: When the call to the people had advanced, some responded quickly while others hesitated. Thus, parables were struck, and some recovered and believed, while others persisted in their disbelief, turning the address away from confronting the truth, glorified and exalted is He, and resorted to a tongue of blame and denial. This questioning came to clarify the end of the excuse in persisting in disbelief. It came with the word "how" due to their limited perspective on the tangible matters. For "how" is a word whose implication is a question about the general conditions that ought to be perceived by the senses. It is as if it is said to them by one who perceives: What sense have you persisted in disbelief in Allah? According to what the continuous action form in "you disbelieve" necessitates, it has ended.

And he said: "By Allah" meaning with the manifestation of His greatness and exaltation. The denial necessitating the negation of the denied, as in your saying: Do you fly without wings? It implies that disbelief should have been in the realm of the impossible due to the invalidity of it and the correctness of Oneness from the evidence that surpasses enumeration. And the denial of his state is a denial of his existence by way of proof, for if it is impossible for him to exist in a certain state (p-214), his existence is impossible absolutely.

Al-Harali said: And above this address, they distanced themselves from its facilitation by mentioning the name of "Allah" when they were not among those who accepted the descent by claiming the name of lordship, as they were not among those who responded quickly or subsequently, as indicated by the verse confirming the striking of parables. And when this address occurred with the mention of the name of Allah, it was followed by mentioning the divine actions which are the ends of death and life, known matters that the disbelievers do not deny. It has ended.

﴿And you were﴾ that is, while you know that you were ﴿dead﴾ rather, dead as dust, then as a drop. Al-Harali said: From death, which is a state of concealment and absence, added to the apparent world, which is delayed from it or preceded by an examination of the properties of that apparent appearance. It has ended. And the use of the term death for that which has not been made alive is a metaphor, and the secret of expressing it is to indicate that the resurrection they deny is most similar to the beginning, so there is no basis at all for denying it while acknowledging the beginning. So how can the resurrection be denied when it is less than that? ﴿Then He gave you life﴾ so you became possessors of sensation, strength, and intellect. Al-Harali said: And He came with the conjunction that implies immediacy because they had no knowledge of the duration of death that precedes the life of birth, and life is completeness in a self, the least of which is the life of plants through growth and movement, with its rooting into the life of that which moves with its motion and sensation, up to the ultimate life of man in his actions and management to what lies beyond that of completeness. It has ended.

﴿Then He will cause you to die﴾ after extending lifetimes and changing in stages, so you are bodies like pottery as if life has never settled in them for even an hour, and you have been replaced after companionship with solitude, and following the love of closeness with aversion; and the representation of death is what we know, that the demand of the king, just as it brings about from fear what nearly destroys, and perhaps it destroys, the demand of the King of kings necessitates death. Al-Harali said: And these three states, that is, death expressed as non-existence, then life, then death, are known to them and they cannot deny them, and if they acknowledge the life of death, they must acknowledge the life of another death due to the necessity of ruling on the validity of the existence of what has previously been like it, as Allah, the Exalted, said: ﴿Is not He who created the heavens and the earth (p-216) able to create the like of them?﴾ [Yasin: 81] And from this knowledge, death and life are paired and interdependent, and if the first death is completed, its resurrection must also be completed, because if it were not for the reception of life, it would not be death but rather nullity, loss, and dissolution, because the reality of death is a state of absence before its appearances, and life is a fixed end, and death is the beginning of a vanishing absence. Thus, the essence of all death is transient and an end, while life is a permanent existence; and for this reason, it has been reported authentically from him, blessings and peace be upon him, that death is slaughtered, indicating the end of its essence and the permanence of life. And for this reason, it was mentioned first and followed by life where the word "Al" in (p-217) His saying: ﴿He created death and life﴾ [Al-Mulk: 2] encompasses both, and the address is established on the acknowledgment of life and completeness, as it has been reported from him ﷺ in his saying: "The bliss of Paradise has no end." Therefore, it is necessary, by the apparent understanding of what the disbelievers have sensed and the hidden implications of this type of knowledge, that there is a spreading of a second life after the death of this world. It has ended.

And when there were proofs regarding resurrection and gathering that made them like the tangible, he counted them among the known to them, like the first life and death. So he said: ﴿Then He will give you life﴾, and He will spread you after your being folded and will resurrect you after your confinement in the Barzakh. You will be as you were the first time, possessing the ability to spread with that ability with which He began you and caused you to die. And this does not negate that they may have a perception in the Barzakh without this complete form.

﴿Then to Him you will be returned﴾, and He will gather you after a long standing for recompense of reward and punishment. In this, as Al-Harali said, there is an indication that if they do not return to Allah, glorified and exalted is He, out of knowledge in this world, then after a while from the second resurrection, they will return to Him by compulsion, where they will witness the cessation of their means from those they relied upon, and what they worshiped besides Allah will disown them. And this delay after resurrection is due to what remains for them of hope in their partners, as they call upon them, but they do not respond to them. At that time, the cessation of their means will compel them to return to Allah, and they will return by force and drive. Then He will recompense them for what they earned in their worldly life, as He, the Most High, said in a discourse that encompasses all the people of recompense: ﴿And fear a Day when you will be returned to Allah. Then every soul will be fully compensated for what it earned, and they will not be wronged﴾ [Al-Baqarah: 281]. And this is the last discourse of His invitation to them from Allah's call to them and the tongue of rebuke against them. For this reason, the verse: ﴿And fear a Day when you will be returned to Allah﴾ [Al-Baqarah: 281] is the last verse revealed in the Qur'an, as it is an end beyond which there is no saying that encompasses the people of recompense. And returning is the return of a thing at the end of its goal to its origin. End.