'In the name of Allah, the Most Gracious, the Most Merciful'

Then He, glorified and exalted is He, began to establish the proof that they are among those whose sin has encompassed them. He said: "And when" meaning: remember what you know in your Book about the state of one who has committed an encompassing sin. And remember when "We took" by that greatness of Ours which We have made you witness many of it your covenant. However, He made it apparent due to the length of the discourse by mentioning a description that includes them and others. He said: "the covenant of the Children of Israel," and it is permissible that it be connected to: "My favor" in His saying, exalted is He: "O Children of Israel, remember My favor which I bestowed upon you" [Al-Baqarah: 47] because all of it is in addressing them and clarifying their matters.

And when the religion is indeed the etiquette with the Creator and the creation, He mentioned the covenant upon that, arranging it from the most rightful to the most rightful. He said, mentioning it in the form of a report, intending by it prohibition and command, and it is more eloquent in that it is as if its compliance has occurred and passed, and it indicates the intention of that by the conjunction of "and say" upon it,

"Do not worship except Allah" the first Bestower, to whom belongs all command, so that you may be good-doers by that goodness which is all goodness. "And" be good or you will be treated well, "to the parents" even if they are disbelievers. Al-Harali said: The duality of parent is from birth to preserve what is expected to be lost by the appearance of a form from him that replaces the form of his kind. "Goodness": great that cannot be fully comprehended, because they are in the second rank for Him, glorified and exalted is He, making them the cause of the first blessing of existence and the direct ones for upbringing.

And the context changed, so He did not say: and do not be good except to the parents, indicating that the goodness to them is shared by others after them. If this limitation were to be compensated by their precedence, it would indicate the importance,

"and to relatives" and they are those who seek intercession through the parents due to their strong connection.

"And orphans" due to their weakness. And orphanhood, Al-Harali said: is the loss of the father at the time of need. And for that reason, it is established in the mention until maturity, and in the daughter until the time of marriage for her need remaining after maturity. And "relatives" is a form of proximity, and it is closeness in apparent or hidden lineage.

"And the needy" due to their brokenness.

And when the ability of the people in general to do good by action was not possible, He commanded that it be done by words. So He said, adding to the report which we meant by creation: "And say to the people" in general,

﴿Goodness﴾ means: goodness with the vowelization, and it is in language like stinginess and the act of being stingy. This is by commanding them with what Allah has commanded and forbidding them from what He has forbidden. When He commanded them with what, if they obeyed, their words would unite, He mentioned the greatest unifying act in relation to Allah among the deeds, saying: ﴿And establish the prayer﴾. Then He mentioned what completes the gathering and its continuity, saying: ﴿And give the zakah﴾. And when turning away from these virtues is extremely distant, how about when it is by covenant, and how about when it is from Allah? He indicated this with the tool of delay, saying: ﴿Then you turned away﴾, meaning: from that or from much of it. He indicated with the form of tafa'ul that religious matters, due to their goodness, are not turned away from except with a remedy between the original nature and the command. ﴿Except a few of you, and you﴾ means: while you (p-5) ﴿are turning away﴾, your habit was that. This was not from you without knowledge, and turning away is the diversion of something to the direction which is the side.

Al-Samin said: It has been narrated from Abu Amr and others: except a little - with the raising, and there are sayings regarding it, the most correct of them is its raising on the description with the interpretation of 'except' and what follows it meaning other than that. This is concluded. And there will come, if Allah the Exalted wills, an elaboration of this grammatical analysis at His saying: ﴿So they drank from it except a few of them﴾ [Al-Baqarah: 249]. He mentioned what supports this from the Torah, he said in the second book of it when he mentioned the matter of the conversation and their presence at the mountain, and Allah said all of these verses: I am the Lord your God who brought you out of the land of Egypt from servitude and slavery, you shall have no gods other than Me, you shall not make anything of idols and images that are in the heavens above and in the earth below and in the water beneath the earth, you shall not prostrate to them nor worship them, for I am the Lord, your God is a jealous God, I punish the children for the sins of the fathers to the third and fourth generation of My enemies, and I establish the blessing to a thousand generations for My beloved ones and those who keep My commandments, you shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain, honor your father and your mother that your days may be long in the land which the Lord your God gives you, you shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness against your neighbor, you shall not covet your neighbor's wife, nor shall you desire anything that belongs to your neighbor. And all the people were hearing the voices and seeing the lamps. And he said in another place in the third book: you shall not steal, nor betray, nor swear by My name falsely, nor profane the name of the Lord your God, I am the Lord and there is no other, you shall not oppress your neighbor, nor revile the deaf, nor put a stumbling block before the blind, fear Allah your Lord, do not be unjust in judgment, nor sin, nor show favoritism to the poor nor favor the great, but judge with justice and fairness, do not hate your brother in your heart but rebuke your neighbor (p-6) and reprove him in truth so that you may not incur sin because of him, and do not harbor hatred against anyone but love your neighbor as yourself, and do not practice divination by the flight of birds, and let there not be among you a soothsayer, nor shall you let your hair grow long on your heads, nor shave the corners of your beard, nor shall you cut your faces for the dead, nor write on your flesh with needles, I am Allah your Lord, do not follow the soothsayers and the diviners nor go to them nor ask them about anything lest you become defiled by them, honor the elder and rise to him when you see him, and honor whoever is older than you, and fear Allah your Lord, I am Allah your Lord, and if there comes to you one who turns to Me, do not wrong him but give him the status of one of you and make him one of you, those who turn to Me and dwell with you love them as you love yourselves for you were residents in the land of Egypt, I am Allah your Lord, do not sin in judgment nor sin in weights and measures but adopt the measure of truth and adopt the scales of truth, I am Allah your Lord who brought you out of the land of Egypt, keep all My commandments: and My rulings by them, I am the Lord and there is no other.

And he said in the second: Whoever follows the soothsayers and the diviners and is led astray by them, I will bring down upon him My severe anger and I will destroy him from among My people. And any man who insults his parents will be killed, and his blood will be upon his neck. Then he said afterwards: And any man or woman who becomes a soothsayer or an astrologer will be killed, and their killing will be by stoning with stones, and their blood will be upon their necks. And he said before that: And whoever strikes a man and he dies, let him be killed. And whoever strikes his father or mother, let him be killed. And whoever steals from a person and is found with it intending to sell it, let him be killed. And whoever insults his father and mother, let him be killed. Then he said: And the one who resides among you should not be harmed, nor should you cause them distress, for you were residents in the land of Egypt. And do not harm the widows and the orphans, for if you harm them, I will place their prayers before Me, and I will hear their prayers and respond to them, and My anger will intensify, and I will kill you in war, and your women will become widows and your children will become orphans. And if you lend your provision to the poor one among you from My people, do not be like the creditor to him, and do not take from him usury. Then he said: And do not accept bribes, for indeed, bribery blinds the eyes of the wise in judgment and prevents the success of the righteous.