And when this misguidance was astonishing in itself, let alone that it would be from a people gathered by a king whose foundation is the policy that is based on the intellect, which is the light of guidance and the remedy for misguidance, he explained it by the absence of the greatest means of drawing near to Allah: prostration, in glorification of Him and in honoring Him. He said: "Ala" [meaning: so that they do not] "sujudoo" meaning: they have fallen into this great blindness that has seized them by the devil due to their lack of prostration. It is permissible that it relates to embellishment, meaning: he has beautified for them so that they do not prostrate "to Allah" meaning: they do not worship the One who possesses all perfection through prostration, which is the place of intimacy, the center of closeness, the abode of supplication, and the sign of safety. For if they had prostrated to Him, glorified and exalted is He, they would have been guided. For indeed, prayer prohibits immorality and wrongdoing, and the devil has failed in what he intends from them of misguidance. And according to the reading of Al-Kisai and Abu Ja'far with the lightening and fulfilling of the opening of the ya, it would be a new beginning, initiated with an opening tool to alert them to the greatness of the station so that the admonition does not escape anyone of them by encountering it heedlessly. Then he called for such a thing and omitted the one being called to indicate sufficiency with the gesture due to the narrowness of the situation, fearing the promptness of punishment for fulfilling the phrase that was due to be: "O you all, prostrate to Allah," meaning: to free yourselves from the captivity of the devil. For indeed, prostration is pleasing to the Most Merciful, a manifestation of knowledge, and a means to the completion of guidance and faith.

And when the [story] was in explaining His knowledge, glorified and exalted is He, which precedes the knowledge of the creatures, necessitating wisdom, He described it with what that entails. He said: "The One who brings forth the hidden" and it is the thing that is concealed by the hidden act in another, and it is what exists and is concealed from the creation like the water that is in the belly of the earth, or by potentiality, which is what has not existed at all. He specified it by saying: "in the heavens and the earth" because that is the limit of our observation. (p-154) So we look at what is formed in both after it was not [there] from clouds, rain, and vegetation, and the consequences of that from thunder and lightning and others, and what rises from the stars and sets - to other than that from winds, cold and heat, movement and stillness, speech and silence - and what only Allah, the Exalted, can enumerate. The meaning is that He brings forth what is in the realm of the unseen and makes it in the realm of the witnessed.

And when that may [specifically relate to what is not concealed in the hearts like the water that the hoopoe used to bring forth, and that was] known by signs, and what the hearts conceal is more hidden, He said: "And He knows what you conceal." And when this entails knowledge of the manifest, and there is for the declaration what is not for others from the hiddenness and tranquility, although the announcement may contain from the noise and the mixing of voices that prevents the listener from knowledge, He said: "And what you declare" meaning: they manifest.