And when he mentioned life and death, which are witnessed, as a reminder of the ability to resurrect them, he also indicated that by creating this entire universe upon this marvelous system. He concluded that with the attribute of knowledge, mentioning the beginning of the creation of this human kind, which is endowed with the attribute of knowledge, by which his virtue became apparent through His saying, the Exalted, as a continuation of His saying: "Worship your Lord" [Al-Baqarah: 21], and clarifying His saying: "Lord of the worlds" [Al-Fatiha: 2]. For from the beginning, the return is known to whoever reflects, or it could be a continuation of what you are commanded to say: mention this to them. This is because He, glorified and exalted is He, when He addressed them with this question, which has among its meanings denial, mentioning the greatest name, which is the highest of names and the most hidden in the unseen, and the pronoun "He" which is more hidden than it. He followed that with some of what they deny or are ignorant of. He indicated with His saying: "to you" that it is established in what is apparent to them and omitted from what is hidden from them, as He pointed out in the implication that He did not create this human kind for annihilation but for permanence, as He clarified that He created all that is in these universes for their sake. Some is provision for them, some are means for them, and some prostrated to their father while they were in his loins. He entrusted them with their deeds, the division of their provisions, the blowing of their souls, and other aspects of their upbringing and reform. They were not worthy of understanding this address as it should be understood, receiving it from Allah due to His exaltedness, glorified is He, and the exaltedness of this address with the hidden names and what was organized by them from the meanings that are appropriate for them in exaltation and the unseen. So He, glorified is He, informed by the conjunction "when" that it is not apparent that it is connected to the meaning: mention this to them, because no one understands it as it should be understood from us except you. They are closer to understanding from you. "And when" means and remember what occurred when, and this conjunction was omitted due to the possibility of the commanded to be mentioned denying it, and the context is for the presentation of kindness and good news through his tongue, blessings and peace be upon him, as a way to draw them towards him and to endear them to it. In its omission, there is also an indication that it urges to reflect on what preceded, as a reminder of the greatness of its measure and the delicacy of its secrets. And when the indication was known, but for the people of insight, he followed it with the story of Adam, peace be upon him, as a clear evidence and an evident example of the essence of what is intended by these sentences from what he indicated with the conjunction that the human kind is specifically the intended one from this existence. And it is not permissible in wisdom that he be left after his death without a revival that returns him to a realm where there is no kind of defect in any of its matters, and wisdom in it is very apparent, with no concealment at all. Therefore, praise appears in the most complete manner. For this reason, he mentioned the preference of Adam, peace be upon him, with knowledge, then by the prostration of the angels to him, then by his being settled in Paradise, then by receiving the means of repentance when the slip occurred. Al-Bayhaqi narrated in the last of the proofs, and Al-Harith ibn Abi Usamah, and Al-Hakim in Al-Mustadrak from Bishr ibn Shaghaf from Abdullah ibn Salam, may Allah be pleased with him, who said: "Indeed, the most honored of Allah's creation with Allah is Abu al-Qasim, blessings and peace be upon him. I said: May Allah have mercy on you! So where are the angels? He looked at me and smiled and said: O my nephew! Do you know what the angels are? The angels are a creation like the creation of the earth, and the creation of the heavens, and the creation of the clouds, and the creation of the mountains, and the creation of the winds, and all other creations that do not disobey Allah in anything. And indeed, the most honored of the creations with Allah is Abu al-Qasim, blessings and peace be upon him." Al-Bayhaqi said: It is not a stopping narration, rather its ruling is elevation. Al-Harali said: When Allah, the Exalted, made the light of reason a guide to the signs of what appeared in the universe, and it was from the creation that was guided by it and turned away from it, Allah sent the prophets as bearers of good news to those who were guided by the light of reason according to the apparent signs, and that is the Hanifiyyah and the Ibrahimic religion, and warners to those who turned away from that and were preoccupied by the desires of their worldly life. Therefore, the address of the Book was arranged between what He addresses the higher ones who are guided and what He addresses the lower ones who turn away. Likewise, the address varied between what He addresses the guiding leaders and those who follow them. The highest address was directed to the Imam of the leaders, the master of the masters, and the most beloved of Allah's creation with Allah, Muhammad, blessings and peace be upon him. The first address was with "Alif Lam Mim" [Al-Baqarah: 1] "This is the Book" [Al-Baqarah: 2], turning towards him and giving him from the first mention as he, peace be upon him, said: "The cow and the family of Imran were given from the first mention." It is the first written when Allah was and nothing was with Him, and everything was written in the first mention. Allah, the Mighty and Majestic, addressed him with what is in the first mention and revealed it as a Quran to be the last of the revealed and the seal, which is the first of the previous mention to be the last of the first in His Book as it is in His essence. From where the first address was from the highest address of Allah to Muhammad, blessings and peace be upon him, it encompassed what is the lowest address from the verses of invitation, as a reminder to those who turned away from being illuminated by the light of reason for what is between the two extremes of proportionality of opposition. Then the face of the address returned to him, blessings and peace be upon him, with what is an announcement of the unseen of the past regarding the matter of the beginning of the negotiation of the truth with His angels in the creation of Adam, so that would be an encouragement for the bearers of good news to the exaltation of ranks to perfection, as the verse of invitation was a reminder to those who turned away to return to the approach. The specificity of the revelation is only in informing about the unseen of the universe from its dominion and the unseen days of Allah that have passed and the awaited days of Allah that are coming. That which specifically concerns the guided by the light of reason to elevate them from the level of faith to the rank of certainty. And the indication and revelation comes with what is in the light of reason as guidance for the turners away. Therefore, what the revelation encompassed in that are four matters: the first is the indication of the signs according to the names of Allah from His name, the King, to His name, the Most Gracious, the Most Merciful, to His name, Lord of the worlds, to His name, the Great, which is Allah. The second is the indication of the unseen that is awaited, to which creation is heading, encouraging and frightening. The third is the informing of the past matter of Allah, gathering the aspirations for diligence and shrinking in the worship of Allah. The fourth is the insight into the inner realities of the present moment, which in its apparentness is His informing. The first of the revelation in this Surah was the matter of the first day from the mention of Allah, which is the writing of what is necessitated by knowledge and ability in His division, the Exalted, of His servants between a believer, a disbeliever, and a hypocrite. Then He revealed the address to the verse of invitation from behind the veil of concealment by prior decree, thus encompassing the people and alerting them to the signs of His Lordship, a revelation that Allah inspired to him. Then He followed that with informing about the beginning of the negotiation in the creation of Adam, following that which is given understanding of this clarification. Therefore, He, the Exalted, said: "And when" for indeed the waw is a letter that gathers what comes after it with something before it, either in expression in wording or understanding in meaning. And this only occurs for one whose address is elevated and does not doubt in its delivery. And "when" is an ambiguous name for what has passed from the matter and time. "He said" is from the saying, which is the expression of the forms of the words in a structured manner, akin to the gathering of the forms of the tangible. The saying is witnessed by the heart through the ear, just as the tangible is witnessed by the heart through the eye and others.

Then he said: When Allah, the Exalted and Majestic, informed His Prophet, blessings and peace be upon him, of what is in the mention of the decree, which is the hidden aspect of the legislation, and organized by it what He revealed from the call of creation to His judgment, that arrangement included two ranks of affairs. The Exalted organized by that the revelation of the mention of a creation, coupled with the mention of a creation of a higher rank than it, its relation to it is like the relation of the call to its hidden aspect. So He mentioned the creation of Adam, the apparent hidden aspect of what He coupled it with, and Allah knows best the mention of the creation of Muhammad, blessings and peace be upon him, which is the hidden aspect of the creation of Adam. It is as if the Exalted informed His Prophet, blessings and peace be upon him, of the matter of his creation as a beginning of a secret revelation, then announced with what He coupled it with, the mention of the creation of Adam, a public revelation, so that the matter of the creation of Muhammad, blessings and peace be upon him, would be understood by the special ones as the matter of the creation of Adam was disclosed to the general ones. And the understood meaning was: Remember, O Muhammad, when your creation was such, 'And when your Lord said'—that is, the Benefactor to you with the mercy of the servants through you, who concealed you in the manifestation of the creation of Adam—'to the angels' what He revealed. And the interpretation of the angels among the people of Arabic is that it is the plural of malak, inverted from ma'lak, from alak, which is the message. So the letter mīm would be additional, and its weight would be mu'āfilah, and the angel would be from al-mulk, which is the perfection of what is from the shaping, from the malakat of the dough. Its plural is amlāk, in which the mīm is original. So let the name of angels be a gathering of the two meanings, carved from the two origins. This is often found in the names of the comprehensive entities, like the word insan, which appears in it that he is from the human and the forgetting together. And it is a placement of the word for a purpose that is clearer and higher than what the word specifically relates to one meaning. Thus, for speech there are two ranks: a general rank and a specific rank that is clearer and higher in words and speech.

He said: And in this address, there is also a selection for the inner aspects of the people of insight from the fact that their inner attachments to anyone other than Him, when He showed them His exclusivity in manifesting them as a creation without His most honored angels, so that their hearts would not be attached to anyone else from the people of selection. How about those who are in a place of distance and exclusion! This is a prelude to the ugliness of what some of them fall into by following the steps of Satan. And this is because in every verse there is a meaning that organizes it with what precedes it and a meaning that prepares it to be organized with what follows it. And with that, the organization of the verses is included in the meaning of the miracle that creation cannot bring forth something like it, even if some of them were supporters of some.

'Indeed, I'—indeed, the letter 'In' conveys a confirmation from the essence of the confirmer and his knowledge, and the yā is a noble name that pertains to the one who adds to himself the things he adds.

﴿A maker in the earth﴾ And when the caliphate of Adam, peace be upon him, was complete in all the earth by himself and by his offspring, it was specified for that, even though it is correct that the genus is intended by it. So He said: ﴿A caliph﴾ The caliph is a being that stands in what the one who is succeeded requires according to the rank of that caliphate from him. He is the caliph of Allah in His dominion and sovereignty. They are also some of them successors of others; so he is a caliph in both meanings. This has ended.

And Allah, glorified and exalted is He, made this reminder in a context that calls to His worship and leads to His love, as He extended to this human kind with His blessings upon them and His kindness to them before (p-236) their creation. So He mentioned to them what He argued with His angels about them, and what He honored their father Adam with from knowledge and the command of the angels who are close to prostrate to him. Then what happened to Iblis with him, and they are two servants from His servants. He accepted repentance from him but did not accept it from Iblis, despite his prior worship. Rather, He mandated his expulsion and eternal distance from Him. So He, the Most High, said, narrating from the angels in response to the question of one who seemed to say what they said when He, glorified and exalted is He, informed them of that: "They said" seeking certainty about the wisdom in creating one from whom evil would occur ﴿Will You place in it﴾ meaning in the earth ﴿one who causes corruption in it﴾ meaning by various sins through carnal desires,

﴿and sheds﴾ (p-237) blood, said Al-Harali: And it is pouring with force ﴿the blood﴾ meaning without its right through the force of anger, due to their lack of protection, and their creation as hollow beings who cannot control themselves, and people of desires upon which they rush; and as if when they saw the form of Adam, they discerned that if they had asked about the benefits of his limbs and what was deposited in them of powers and meanings, He, the Most High, would have informed them of what they discerned from that. And the blood, Al-Harali said: is the sustenance of the body that is closest to it, surrounded in it. "And we" meaning while we are, and this pronoun (p-238) as Al-Harali said: is the name of the speaker who is followed by one who is in his control and does not oppose him ﴿We glorify﴾ meaning we establish glorification, that is, the distancing from what is not befitting of You, being engaged in glorification ﴿with Your praise﴾ and the result is that we declare You free from the attributes of deficiency while affirming for You the attributes of perfection. And the object has been omitted for generalization; and Al-Harali said: Glorification is the distancing of the Truth, the Most High, from any initial deficiency in creation or rank, and the praise of Allah is the equality of His affair, high and low, and the removal of blame from Him and deficiency from Him. And that is also glorification in the exaltation of Allah's affair. So no one glorified with praise except the people of praise from Adam and Muhammad, blessings and peace be upon him. The ultimate goal of the glorifier is praise, and praise is glorification for one whose ultimate goal is beyond that equality. This has ended.

﴿And We glorify﴾ meaning We purify everything we are able to from our souls and others. (p-239) "For You" means not for others, for our protection by You. Or the meaning is that we establish glorification, that is, purification for You, meaning that You are in the utmost of purity and exaltation in every attribute. Al-Harali said: Purity is a constant state that is not affected by any apparent impurity or hidden filth. The "lam" is a reason for the thing, for its sake was what was added. It has ended.

And when their discernment included this, their attribution of themselves to the knowledge that yields goodness, and the attribution of the caliph to the ignorance that produces wrongdoing, Allah, glorified and exalted is He, informed us to thank Him that He argued with His angels about us. So He clarified to them that the matter is contrary to what they thought by saying as a continuation: ﴿He said, 'Indeed, I know'﴾ meaning from that and other things ﴿what you do not know﴾. Al-Harali said: And He, the Exalted, informed about what He decreed upon His creation regarding the judgment of what has appeared and the ruling on what is to come based on what has passed, where He informed His angels that they judged the caliph on earth as one who preceded them on earth from the first creation of the jinn, of whom He kept Azazil and others to confirm that the command of Allah is new and that every day He is in a matter. He does not judge what is to come based on what is in it nor by what has passed before it. It has ended. And the most apparent (p-240) is what I have mentioned that they only said that as a discernment based on the ruling of what appeared to them from its form and similar to that of informing them that He combines in it between desire and reason. And it is known that desire leads to corruption; and Allah, glorified and exalted is He, knows what is hidden from Him that He grants success to whomever He wills among them to act according to reason while the desire and passion are in opposition. So he reaches the ultimate perfection which is above the degree of one who acts according to reason without any opposition to it, thus manifesting the completeness of ability, and Allah knows best.