And when He reminded them of their being specifically honored and forbade them from disobedience, and disobedience alongside a great blessing was the ugliest, the most severe, and the most disgraceful; He warned them of a day when no one will be saved except by his piety. He said. And Al-Harali said: When He called them to fulfill the covenant, it was a reminder for the one who has an inner virtue that returns to the virtues of the soul. So, he who was guided responded, and he who was forsaken continued in his state; He repeated the address to them by reminding them of the apparent blessing so that those who fear the change of the apparent blessing would be alerted when they did not fear falling from the rank of virtue in the address. So, He reminded them of the blessing and the preference by which He preferred them over the worlds, and they are those whose signs of existence appeared in their time. Likewise, every preference that occurs in the Qur'an and the Sunnah, and indeed the world is whoever is encompassed by existence, not what knowledge has encompassed afterward, because that does not elevate in witnessing the knowledge of his existence; and in it, there is an indication that just as they were preferred over the worlds of their time, this is not limited to them, but likewise Allah prefers the Arabs in the time of their prophethood over the Children of Israel and over all those who existed in their time. And when the address reached the reminder of the apparent blessing after the reminder of the inner virtue, there remained nothing beyond that except the threat of the warning of the Hereafter, in addition to a threat that the understandings necessitate regarding the change of what remains upon them of the blessings in this world; thus, the understanding of the address was: Beware that what befell those who were taken in this world may befall you. It has ended.

﴿And fear﴾. And when the feared is indeed the punishment that occurs on the Day of Resurrection, He omitted it and established the day in its place, magnifying it and alerting that its punishment cannot be repelled as can be repelled what is other than it by various means. He said: ﴿A day﴾ is of such greatness that ﴿no soul﴾ means any soul ﴿will avail﴾ or suffice in it ﴿for another soul﴾ likewise ﴿anything﴾ from the recompense.

Al-Harali said: And the soul of every person is bound to him a breath for another; so these are those who do not avail one another, unlike the one who preferred another and his soul's breath has gone, for he will suffice for those below him by intercession and kindness in this world and the Hereafter. And in it, there is a declaration that the lowliness of the soul is the beginning of guidance, and its breath is the beginning of forsakenness. ﴿Humble before the believers﴾ [Al-Ma'idah: 54] So, the humility of the servant - with a damma - is for Allah, and his humility - with a kasra - is for the servants of Allah, a glad tidings of his success. And his turning away from the remembrance of Allah and his turning his cheek to the people is a warning of his destruction. It has ended.

And when the means of atonement may be by the mere existence of the atoner, and he fears that he might strive for release through a type of stratagem, the hearts are moved to respond to him and to free his captive. This is carried from his captivity to his release. And it may be that one resorts to action in secret to achieve his release through theft or by opening his prison or something similar. The well-known forms of atonement are three, which he has mentioned in relation to the broader atonement, and he said: (p-350) ﴿And no intercession will be accepted from it﴾ meaning the first soul or the second ﴿intercession﴾ meaning it was not permitted in it, and it is from intercession, which is the support of the seeker by doubling the desire for him in what he desires, so that he becomes like the imam for him in the direction of his need. This was said by al-Harali. ﴿And no equivalent will be taken from it﴾ which it offers other than righteous deeds, and it is what is equivalent to the thing and is with it like two equal weights in terms of burden. So it is as if the equivalent - with a kasra - is in the tangible thing, and the equivalent - with a fatha - is in the rational thing. Likewise, the custom of the Arabs differentiates between what is in the sensory and what is in the meaning by a sign of inflection in the very word itself, not at its end, as said by al-Harali.

And when the absence of support for the collective necessitates its absence for the individual by the first way (p-351), he gathered and said: ﴿And they will not be supported﴾ meaning that support will be renewed for them one day by someone who will rescue them by force, whoever he may be. And support is the strengthening of the resister in the matter with something stronger than his resister, and they are two parties so that he becomes like the one who precedes him by virtue of his independence in what is expected of the inability of the supported in it - as said by al-Harali. Thus, all means of salvation that the oppressor hopes for in this world are negated.

(p-352) Al-Harali said: And when the causes of salvation for a person are one of three: either the intercession of someone above him in knowledge and virtue, or the support of someone above him in strength and power, or the release of someone who is capable of freeing himself, for one like him cannot suffice, let alone one who is beneath him. The discourse has encompassed all three aspects to block the one who clings to his soul from all three means of intercession, ransom, and support. This has concluded.

And when it was advanced that he preferred them and made a covenant with them, and that his fulfillment of his covenant with them is conditional upon their fulfillment of their covenant with him; it is appropriate to introduce intercession, and it will come, if Allah the Exalted wills, in the second verse (p-353) which will complete the clarification. And when he described that day as one in which no stratagem will benefit the one who possesses the quality of pride, adorned with greatness, he reminded them of what He has bestowed upon them of their rescue by Moses and Aaron, peace be upon them, when they interceded before the king who had enslaved them and inflicted upon them severe torment. When he did not grant them intercession for them, they overcame him and were victorious over him by the hands of their king and rescued them from him by the might of their deity.

And Al-Harali said: When the address of the call to them fulfilled the two aspects of reminder, regarding the essence of the inner virtue with loyalty and the aim of the outer self in blessing and leadership; what came after that from the details of the blessings was an addition without renewing the call to the end of the address with them, where he repeated the lower address by reminding them of the blessing, concluding his consistent address with what was included in reminding them by the repetition of his saying: 'And when' and 'when', one after another to a total of them.