The Messenger has believed. This means by what has appeared to him of the miracle that confirms that the one who has come to him with this revelation is an angel from Allah, glorified and exalted is He, just as the angel has believed in him by what has appeared to him of the miracle that indicates that the one who brought it is the speech of Allah. Allah, glorified and exalted is He, commanded him to reveal it, and he recognized it as a sign that he is the most complete of the messengers in this description, considering his sending to all of the creations who are for Allah, glorified and exalted is He. He is the one who gathers what has been scattered among them of perfection, and he is the one who is distinguished by what no one among them has been given of the virtues and excellences. By what has been revealed to him, this means that Allah, glorified and exalted is He, will hold accountable by what He has mentioned and other than that of what he was commanded to convey and what he was specifically given and encouraged to believe in by his saying: from his Lord, meaning the one who is gracious to him with the great upbringing that purifies him with the beautiful purification. He does not send down to him except what is the ultimate in goodness, and among it is what he has experienced in his worldly life of hardship.

Al-Harali said: The Messenger accepted this initial, immediate, and easy reckoning to fulfill his matter from it and his share in his worldly life. He said, blessings and peace be upon him, when Fatimah, may Allah be pleased with her, said to him at his death: "Oh, my distress!" He said: "There is no distress for your father after today." And he, blessings and peace be upon him, said in what Abu Nu'aim narrated in Al-Hilyah from Anas, may Allah be pleased with him: "No one has been harmed for the sake of Allah as I have been harmed." Thus, he attained his share of the wisdom of his Lord in his worldly life until he would be afflicted as ten men would be afflicted, and he never filled himself with wheat bread three days in a row until he met Allah. Likewise, the believer has no rest without meeting his Lord, nor is there imprisonment upon him after his exit from this world. "Fever is the share of every believer from the Fire." This has ended. And when he informed about the head, he informed about those who follow him and said: And the believers, expressing with the description that indicates steadfastness, meaning they have believed in what has appeared to them of the miracle that has proven that it is the speech of Allah, glorified and exalted is He, by what it has indicated that the one who brought it is the Messenger of Allah, blessings and peace be upon him.

And when he summarized, he detailed, beginning with: Every one of them. Al-Harali said: He gathered them in a totality as if their hearts were one heart; they did not differ, for acceptance is one and rejection occurs differently. This has ended. Then he informed about that beginning with his saying: They have believed in Allah, meaning for what He deserves of that for His essence due to His encompassing of perfection. And His angels, among whom are those who descend with the books, for belief in the revealed necessitates that. And His books, meaning all of them, and His messengers, all of them, whether they were from humans or from angels. For in what has been revealed to him, blessings and peace be upon him, is the informing of that. Al-Harali said: In submission to an obedience from the humans.

And when there were among the people those who believe in some of the prophets and disbelieve in others, he affirmed what the form of the collective addition indicated of comprehensiveness. They said: "We do not differentiate" as the people of the Book did. He expressed what includes two and more, saying: "between one" meaning one and another "of His messengers" meaning we do not make any one of them in a state of significant differentiation from the other in that, but we believe in every one of them. The indication of the estimation of "they said" without anything else is that when they completed their saying in the theoretical strength sufficient for believing in the principle, he followed their saying in the practical strength existing in the middle, adding to it: "And they said we have heard" meaning with the ears of our minds all that can be heard from you, and we have known it and submitted to it "and we obeyed" meaning for all that is in your command. Harali said: So they shared with the people of the Book in the initial rejection and opposed them in hastening to repentance and acknowledging hearing and obedience. Thus, for these there is what is for the repentant, and for those there is what is for the persistent. End.

And when man is a place of error and deficiency, they indicated this as a sign of humility from them, as is more appropriate for them in the station of divinity. They said, along with their obedience, acknowledging the Hereafter: ﴿Forgiveness from You﴾, meaning forgive us or we ask You for Your forgiveness that is suitable to be attributed to You due to its completeness, honor, and majesty, for what we have fallen short in. And do not hold us accountable for it, for if You do that, we will perish. The essence is that they requested to be dealt with according to what is deserving of them, not according to what they are deserving of. Thus, it was stated in His words: ﴿And He forgives whom He wills﴾ [Al-Baqarah: 284]. Al-Harali said: This saying from the Messenger, blessings and peace be upon him, is a revelation of vision, and from the believers is a growth of faith, and from those who say to listen and obey is a statement of submission. It encompasses all, each according to his rank. It has ended. They increased their flattery by saying: ﴿Our Lord﴾, remembering the description of kindness in the station of seeking forgiveness. Al-Harali said: It is an address of closeness in that there is no apparent call tool in it. And Allah, glorified and exalted is He, did not place upon the tongues of the believers in His glorious Book a call of distance at all; and forgiveness is a form of exaggeration that gives fullness to be a forgiveness for the apparent and the hidden. It is a source that encompasses the meaning, descending to the rank of comprehensive seeking forgiveness that includes what the apparent and hidden have deposited, which is manifested in the wisdom of Allah, glorified and exalted is He, in which the totality of forgiveness and punishment occurred: ﴿And He forgives whom He wills and punishes whom He wills﴾ [Al-Baqarah: 284]. Therefore, within it is good news of the specification of those who submit and those who follow them in the saying regarding the state of forgiveness, for these endings are accepted from the servant in the rank of Al-Fatiha due to their being from the treasure that is beneath the Throne. And according to what has been reported from His saying: 'My servant has praised Me,' until he said: 'And for My servant is what he asked for.' And according to what has been reported in the supplication of this conclusion in His saying: 'Indeed, I have done, I have done.' And by what He began, glorified and exalted is He, with the verse of this reckoning and concluded it with it, from the removal of the command at the beginning and the removal of the ability from anything else at the end. And there was in the beginning and the end the establishment of an excuse for those who speak, so it is necessary for them to realize forgiveness as it was for their father Adam when he received the words from his Lord. It has ended.

And when the decree is according to what He has guided to, "Our Lord," then it is from You that our beginning is. He added to it His saying, urging towards striving in all that He has commanded and prohibited, with the intention of sincerity: "and to You" meaning not to anyone else, "is the final destination" meaning absolutely for us and for others. Ibn al-Zubayr said: And when He, glorified and exalted is He, clarified that the Book is the straight path, He mentioned the division of the nations as He wills, and the conditions of the deviators and those who turn away, warning against their state and prohibiting their actions. This occurred shortly before the revelation in its entirety and the confinement of the forsakers. He followed that by mentioning the obligations of the righteous and what they should comply with and adhere to from the commands, rulings, and limits. He then concluded that a person must encompass that and submit the matter to its Owner. So He, glorified and exalted is He, said: "The Messenger has believed in what was revealed to him," thus informing that this is the faith of the Messenger and those who were with him in his faith. They said: "We have heard and we obeyed," not like the saying of the Children of Israel: "We have heard and we disobeyed" [Al-Baqarah: 93]. And He rewarded them for their faith by lifting the burden, hardship, and accountability for mistakes and forgetfulness. He said: "Allah does not burden a soul except with that which it can bear" [Al-Baqarah: 286]. Thus, from this entire Surah is the clarification of the straight path in terms of fulfillment and perfection, both in taking and leaving, and the clarification of the honor of those who adhere to it and the bad state of those who turn away from it. When the servants knew "Guide us to the straight path" [Al-Fatihah: 6] - until the end of the Surah, it was said to them: You have the Book - in response to their request. Then He clarified to them the state of those who followed what they sought, and it was said to them: The people of the straight path and those who walk upon it are those whose condition and matter He has clarified. The ones who have incurred wrath upon themselves from the deviators are the Jews, whose matter and condition He has clarified, and the misguided ones are the Christians, whose matter and condition He has clarified. Therefore, it is incumbent upon whoever desires to walk the straight path to beware of what has befallen these people, as He has warned, and to hold himself accountable for this and that, and to let his faith extend to all of that. He must submit the matter to Allah, from whom guidance is sought, and humbly beseech Him not to hold him accountable for what is produced by mistakes and forgetfulness, and not to burden him with what is beyond his capacity, and to pardon him - until the end of the Surah - has ended.