And when the being was from a people described by what each of them was characterized with, and their participation in action was further than their participation in silence, he said without confirmation: ﴿And do not call with Allah﴾ meaning: the One who encompasses all attributes of perfection ﴿a god﴾. And when the indefinite noun in the context of prohibition is general, as if it were in the context of negation, and the polytheists had made difficulties when they saw the Prophet ﷺ calling in the name of Allah and the name of the Most Merciful as mentioned at the end of Al-Isra, he said: ﴿Another﴾ [meaning:] other than Allah truly without changing in the name without changing the essence. And it has passed at the end of Al-Hijr, and it will come, if Allah the Exalted wills, in Adh-Dhariyat what clarifies this meaning. And the intended meaning of all this is the exaggeration in warning, informing that the one who leaves the prohibition of the wrong while having the ability is a partner to the doer even if he does not directly engage in it. And the Prophet ﷺ is capable of the protection of Allah the Exalted for him; then he justified that by saying: ﴿There is no god but He﴾ meaning: until it is deserving that a servant should engage with Him; then he justified His oneness by saying: ﴿Everything is perishing﴾ meaning: He is in the power of destruction and annihilation and deserving of that because He is possible ﴿except His face﴾ meaning: He, so He is the Everlasting because He is the Necessary Being, and the existence of every existent is only by Him. And perhaps he expressed the essence by the face to include what he intended by it from righteous deeds along with what is known of its justification for that by being the most noble of the totality, and by the fact that looking at Him is what drives to obedience with shyness and what is similar to it; then he justified that by saying: ﴿To Him﴾ meaning: to Allah alone, so the pronoun is the use of ﴿The judgment﴾ meaning: the action that is firmly established by the effective knowledge over everything, and there is no judgment for anything over Him ﴿and to Him﴾ alone ﴿you will be returned﴾ in all your states: in this world, where no one’s desire is fulfilled except by His will, and in the Hereafter by resurrection, so He rewards the doer of good for his goodness and the sinner for his sin. And there is no doubt that these commands and prohibitions, even if their address is directed to him ﷺ, the intended purpose of them is his followers. And perhaps they were directed to him ﷺ because the command of the leader is more likely to lead his followers to acceptance. And it has become clear by this statement, in these beautiful meanings, that this book is clear, and by the execution of His will, glorified and exalted is He, in strengthening the weak among the Children of Israel without what Pharaoh and Qarun and their followers from the people of arrogance desired by the obedience of water and soil and what gathered the elements of hand and staff that to Him alone belongs the judgment over what He wills and chooses. So it is confirmed that to Him is the return on the Day of Resurrection, a day when no soul will speak except by His permission. Thus, the end of the surah has been applied to its beginning, and its summary has been clarified by its details.