And when he gave glad tidings to the believers who followed the guidance, he followed it with a warning to the disbelievers who opposed him by saying: "And those who disbelieved." Al-Harali said: This is among the worst of disbelief, for it is disbelief in the signs that Allah, the Exalted, made knowledge of the unseen of His covenant. These are what all the senses can perceive from the heavens and the earth and what is between them, as He, the Exalted, said: "And among His signs is the creation of the heavens and the earth and what He has spread in both of them of creatures" [Ash-Shura: 29]. This is because the Truth, the Exalted, manifested the universe as a writing that indicates His command and placed in the intellect a light by which His Book can be read. So whoever has no light is among the companions of the Fire. He is either a follower of guidance with the light of intellect and the awakening of faith, or he is a companion of the Fire. He said: "And they denied Our signs" because when he was among those who disbelieved in the Book of creation from accepting faith in the revelation of the command, the word of punishment was specified for those whose disbelief in the visible signs was confirmed by their denial of the revealed signs. They disbelieved in what they saw, so they were blind, and they denied what they heard, so they were deaf. The end.

The meaning is that they gathered in disbelief and denial between the denial of the hearts and the tongues. 'Those' refers to the distant and detestable ones, 'the companions of the Fire.' He clarified their specialty with eternity by saying, 'they are in it forever.' So, they have constant fear of what is to come from its shackles and constant sorrow over the loss of Paradise. The verse is from the interweaving, the absence of fear and sorrow from the first indicates their existence in the second. The existence of the Fire in the second indicates its absence and the existence of Paradise in the first. It has been understood from this, along with His saying, 'a resting place and provision for a time' [Al-Baqarah: 36], that they must return to that abode, and how will their dwellings be in it! It is as if it is the answer to a questioner who asked: Is there after this descent a rising? Al-Harali said: And His saying, 'They' implies the infusion of punishment into their innermost selves and its reach to their souls with the torment of anguish, sorrow, despair, and other than that from the burning of the Fire in their innermost selves. It also implies that they are in it at the present time in a way that they do not perceive - the one who drinks from vessels of gold is only gargling in his belly the fire of Hell - and the Fire is closer to one of them than the strap of his sandal. They are in it forever, even if they do not feel its reality in this world, just as the guided ones are in Paradise in this world even if they do not witness it with their own eyes. Every eternal being in what he is in this world is unseen, and in the Hereafter, it is seen, and in the grave, it is presented. 'You will surely see the Hellfire' [At-Takathur: 6] 'Then you will surely see it with the eye of certainty' [At-Takathur: 7] 'The Fire is presented to them morning and evening' [Ghafir: 46]. Here ends the address of Al-Furqan specifically directed to the call of the Arabs, who are the leaders of the people of the Muhammad's call, blessings and peace be upon him: 'All people are followers of Quraysh; their believers are for their believers, and their disbelievers are for their disbelievers.' This means that they are the intended ones by this first purpose, which includes others, and that other is intended by the second purpose. Here are the last verses specific to the general blessings for all the children of Adam, indicating the Oneness from the perspective that it is an occurrence, so it has an originator, and regarding Prophethood from the perspective that he, blessings and peace be upon him, informed about it in accordance with what is in the Torah and the Gospel without learning. And regarding the Hereafter from the perspective that whoever was able to create it initially is able to recreate it - Al-Asfahani mentioned this from the Imam. In the verse, there is a reference to the Book, which is guidance for the righteous, encompassing the seven letters, that whoever approaches one of its letters with true approach is sufficient for him, and whoever busies himself away from it with the lesser enjoyment loses his world and his Hereafter.

The teacher Abu al-Hasan al-Harali said in the introduction to the condition of the example of the recitation of its seven letters and the knowledge of it and acting upon it: Know that Allah, glorified and exalted is He, created Adam with His hand and blew into him from His spirit and provided him with light from His light. Because He created him with His hand, he was in the best form of creation. And because He blew into him from His spirit, he was more complete in life, both in contraction and expansion. And because He provided him with light from His light, he was purer in intellect, more sincere in understanding, more eloquent in speech, and more articulate in expression, both in gathering and in separation. He made him aware of what He had written from the letters of His creations, both in perception and sensation. He made him comprehend what He established from His affairs, both in understanding and knowledge. And He alerted him to what He had deposited in himself, both in recognition and feeling. Then He made for him, in what He had subjected to him from His creation, provisions and companionship, so He acquainted him and caused him to oscillate between acceptance and rejection, and between acceptance and avoidance. Whoever is preoccupied with the enjoyment of the lower world from the higher insight is foolish, and whoever is preoccupied with the higher insight from the enjoyment of the lower world is devout. 'Those whose eyes were veiled from My remembrance' [Al-Kahf: 101]. 'And who would turn away from the religion of Ibrahim except one who makes a fool of himself' [Al-Baqarah: 130]. 'Indeed, Ibrahim was a nation, obedient to Allah, inclining toward truth' [An-Nahl: 120]. And since the provisions of creation in the earth are for a time, and most of them are occupied with their eating and enjoyment, and their hopes distract them from their share of the devoutness, by what the intellect has been given of conveying from Allah through reflection and consideration, Allah, glorified and exalted is He, chose from the devout ones those who were alerted to the insight that the heedless turned away from and the retreating were arrogant about. They confirmed their alertness with what they made them hear of the news of what lies beyond the Day of this world regarding the command of Allah on the Day of the Hereafter and what the days of Allah extend to. They reminded them of what had passed from the days of Allah. And Allah, glorified and exalted is He, sent down with them books that they recited to them and clarified for them in knowledge, action, and state. The devout received what they brought and believed in it, and the retreating and the heedless were warned by it. Among them were those who believed and among them were those who disbelieved. Those who believed were those who were alerted to reflection and consideration and listened while being present. And those who disbelieved were those who preferred their immediate provisions that the eyes see over the promise of Allah and His warning in the delayed matters that the heart only comprehends and the ears hear. Just as the disbelievers invited to Islam were preoccupied with their disbelief and their worldly affairs, likewise the born into Islam were preoccupied with their heedlessness and their worldly affairs, their play in their childhood, and their amusement in their youth, and their accumulation of wealth in their eagerness, and their accumulation of children in their old age. Thus, the invited to Islam and the born into it, both heedless, shared in the lack of acceptance and reception, in neglecting concern for the delayed matters, and in reducing their focus to the immediate matters. Both of them placed the Quran behind their backs, the invited in words and knowledge, and the heedless born into it in knowledge and action. The invited did not hear it, and the heedless did not understand it, so they truly placed it behind their backs. Whoever places the Quran behind him will be led to the Fire, and only those who place it before them, reading it in knowledge, state, and action, will be led to Paradise. When the proof was established against them by their reading, as it did not pass beyond their throats, they were more severely punished in the Fire than the disbelievers. The majority of hypocrites in my nation are its reciters.

Indeed, the hypocrites are in the lowest depths of the Fire. [Quran 4:145] Therefore, it is necessary in the reading of the Quran to renew one's focus and prepare oneself to accept and realize piety. This is because it is indeed guidance for the righteous. There is a consensus on the importance of this. Just as the affairs of this world do not come to its people except according to the strength of their intentions and their concern, it is even more appropriate that the affairs of the Hereafter cannot be achieved except with the strongest determination and the utmost concern. So, one should not read the Quran unless he approaches it with his entire outward self and gathers his concern for it with his entire inward self.

And We wrote for him on the tablets [Quran 7:145] everything as a lesson and a detailed explanation of everything. So take it with strength. O Yahya, take the Book with strength. [Quran 19:12] So be steadfast as you have been commanded, and whoever repents with you. [Quran 11:112] The condition for benefiting from its reading is the concern of the heart for understanding it and the engagement of the senses in listening to it and contemplating it. And for every letter, there is a specific condition that pertains to it. The end.

And when He, glorified and exalted is He, established the signs of monotheism, prophethood, and resurrection first, and followed it by mentioning the general blessings, calling upon the people in general, especially the children of Isma'il, the Arabs, who are the people of the caller, blessings and peace be upon him. He was the most deserving of being called after the relatives, and the foremost in precedence were the people of knowledge who were upon the truth but deviated from it, especially if they had kinship, for they were worthy of hastening to respond with the slightest clarification and the easiest reminder. If they returned, the ignorant would follow them, and his matter would become easy, and his evil would be contained. If they did not return, their argument would prolong, and the ignorance of the ignorant would become apparent, so it was fitting for them to return and cease from their misguidance and withdraw. The rulings became known from the prolongation of the speech with them, and the lawful and unlawful became clear; therefore, when He completed the call to the Arabs, gathering them with others in brevity, and concluded by promising to follow the guidance and warning, He, glorified and exalted is He, began to specify the scholars among the hypocrites in mention. They were those who had manifested Islam among the people of the Book in a way that necessitated the generality of those who openly declared disbelief among them, as they were among the greatest who were specifically addressed with what He indicated of guidance and the clarification containing healing. Their book, which encompasses guidance, is among the greatest, most famous, and most comprehensive of books. He narrated to them what is like it that softens iron and humbles rocks. He, the Most High, said, reminding them of His specific blessings upon them: "O Children of Israel" [Al-Baqarah: 40]. It is permissible to establish the connections from the beginning of the surah in another way, so it could be said: When the disbelievers were of two types: one type was purely disbelieving, and the other type was mixed with hypocrisy and deception. The pure disbelievers were of two types: one type had no knowledge from a previous book, and they were the polytheists among the Arabs. The other type had a book from which they knew the truth. The Most High mentioned the category of the pure disbelievers in a way that encompasses both the knowledgeable and the ignorant, saying: "Indeed, those who disbelieved, it is all the same for them" [Al-Baqarah: 6] until the end of it. Then He followed it with the category of the hypocrites, because they are more important due to the severity of their mixing with the believers and their showing that they are among them to be cautious of their deception. He said: "And among the people are those who say, 'We have believed'" [Al-Baqarah: 8] until the end of it. When He completed that and what followed it from the matter of monotheism, establishing its signs, and pouring forth its virtues, and from the amazement at those who disbelieved while the signs were established, and the warning from those pitfalls, and the invoking of mentioning the blessings, He began to mention a category of the pure disbelievers who are like the hypocrites in that they know the truth and conceal it. The hypocrite is one who became accustomed to disbelief, then abandoned it and manifested the appearance of Islam while continuing in disbelief inwardly. This category was upon belief in this Prophet before his call. When he called them, they erased the belief they had been manifesting and displayed disbelief, and their state continued in showing disbelief and concealing the knowledge which is the foundation of faith. Their state, as you see, is most similar to the state of the hypocrites, and for this reason, you find them often associated with them in much of the Qur'an. He delayed them due to the length of their story and what it contains of the signs of prophethood and the markers of the message by what they revealed of the subtleties of their knowledge. For indeed, the debate of the scholar sends forth in the fields of knowledge the steeds of thoughts, hastening in the realms of the realms until they become like the birds and bring forth the wonders of secrets. And indeed, He, glorified and exalted is He, spread in the course of their debate and in the course of their discussions and their conversations from the comprehensive phrases in the laws of religion which contain the aim of the guided what established the proof that it is guidance for the worlds. This is a summary of the matter, and in its details, as you will see from the wonders of description, there are matters that are exalted beyond description, tasted by the goodness of teaching, and the ignorance of its ignorant is healed by gentle speech - and Allah is the Guardian of success and the guide to the most upright path.

'In the name of Allah, the Most Gracious, the Most Merciful' Al-Harali said: Then the address turned to the Children of Israel, beginning with the address to the Arabs from His saying: ﴿O mankind﴾ [Al-Baqarah: 21]. Likewise, the arrangement of the Qur'an is such that the head of the address in it corresponds with the head of another address that is suitable for it in the entirety of its meaning, and its details are arranged with its details. The first and foremost to be addressed after the Arabs, who are the conclusion, are the Children of Israel, who are the beginning, as they are the first to whom the first book was revealed, the Torah, with which Allah began His books, following His scrolls and tablets. Then he said: When the address to the Arabs, who had not previously received guidance as was given in the address to the Prophet ﷺ, was arranged, the address to the Children of Israel was included with the address to the Arabs, based on the guidance that had previously been given to them in its time: ﴿Indeed, We sent down the Torah in which is guidance and light﴾ [Al-Ma'idah: 44]. And based on what was entrusted to them regarding the increase of guidance from what had previously been given to them in its elevation from the completeness of guidance with Muhammad ﷺ and with this Qur'an, it was therefore appropriate for them to be the first to approach it so that the Arabs may be guided by it to be the first believers in what they have of His prior knowledge. The end.