And when the evidence became clear that they have no share in the Hereafter except for the Fire, and that contradicts their claims that it is only for them in their saying: "The Fire will not touch us except for a few days" [Al-Baqarah: 80]. Their interpretation of that is that it is seven days, and we will succeed them in it. Glorified is He, that was concluded with a decisive and evident proof. He said: "Say, if it were the case..." and He preceded the preposition to indicate exclusivity; He said: "The Hereafter is for you," meaning: as you claimed, and He distinguished it by saying: "with Allah," who has all perfection. He clarified the intended meaning by saying: "purely," and when He mentioned purity to emphasize the meaning, He further emphasized it by saying: "from among the people," meaning: none of them will share with you in it. Purity is the cleansing of a thing from what mingles with it in its creation from what is beneath it, as stated by Al-Harali.

"So wish for death" because that is a sign of the righteousness of the servant's state with his Lord and the flourishing of what is between him and Him, and his hope for meeting Him.

Al-Harali said: According to the degree of the soul's aversion to death, there will be a weakness in the soul's attainment of the knowledge by which it finds comfort with its Lord, so it wishes to meet Him and loves Him. Whoever loves the meeting with Allah, Allah loves meeting him. Whoever dislikes the meeting with Allah, Allah dislikes meeting him. This occurs for the generality of the believers at the time of the ghargara (the throes of death), and for the elite of the believers during the duration of life, because if the veil were lifted from them, they would not increase in certainty. What is for the believer after the lifting of the veil regarding the love of meeting Allah is for the one who is certain in his life and his wakefulness, due to the completeness of the unveiling for him while the veil of the apparent King exists. For this reason, no prophet dies until he is given the choice and chooses to meet Allah, so that his arrival to Allah is the arrival of a loving one who is eager. And due to the believer's inadequacy compared to the certainty of the prophet, Allah takes charge of the choice in meeting Him, for He is his protector. Among what has been reported is: 'I have never hesitated in anything as I have hesitated in taking the soul of My believing servant who dislikes death, and I dislike his evening, yet he cannot escape it.' Therefore, within that is Allah's choosing for the believer to meet Him, for He is his protector and chooses for him what his perception cannot reach. Ended. Then He recorded against them with falsehood and said: 'If you are truthful,' meaning: believing in the truthfulness of your claims, that they are pure for you. And when the estimation was: He said to them, 'So what do you wish for?' He turned to his saying; informing of the unseen, cutting off the stubbornness, confirming that their claim of purity is greater than their claim of guardianship, as in Surah Al-Jumu'ah: 'And they will never wish for it.' Then He mentioned the reason for the lack of wishing, saying: 'Because of what they have sent forth,' and this is from the advancement, which is placing something forward, and it is the direction of the foot, which is the front and the facing direction, as Al-Harali said. And he expressed with the hand by which most actions are indicated, suggesting that their actions, due to their ugliness, are as if they are devoid of intention. He said: 'Their hands,' meaning: from injustice, and to this he referred in his saying, adding to what is estimated: 'And Allah is All-Knowing of that?' 'And Allah,' who has no equal, 'is All-Knowing of the wrongdoers,' meaning: all of them, as He has shown a warning regarding the description that necessitates judgment, generalizing and threatening.