And when He commanded them with what has preceded, and denied knowledge to whoever is ignorant of his goodness, He indicated this by His saying: "Indeed, you worship only". And when Allah is higher than everything, He said: "besides Allah", meaning: the One who has no likeness and no equal, [nor second] nor minister. And He said: "idols", indicating the dispersion of concern due to the multitude of deities. And the multitude necessitates division, and there is no good in division. The root of "wathan" in all its forms is a combination of waw and ya with a hamzah, revolving around increase and multitude, and it necessitates division due to the difference in words, which then leads to weakness and incapacity. Its forms are nine: in the waw forms, there are three: wathan, thanawa, thawan; in the ya forms, there are three: thana, natha, thayan; and in the hamzah forms, there are three: anatha, athana, na'atha. Among the increases is: al-wathan. Al-Qazzaz said: Abu Mansur said: the difference between al-wathan and al-sanam is that al-wathan is everything that has a body made of wood, stone, silver, gold, jewel, or something else that is carved and erected to be worshipped. (p-408) And al-sanam is the image that has no body. And some of them made al-wathan synonymous with al-sanam, and that is the end.

And Abdul Haqq said: Al-Harawi said: Ibn Arafah said: whatever has a form made of plaster, stone, or something else, is an idol - that is the end.

It has been known from that that there must be in it a form or a body. In every estimation, it is secondary to what resembles its form or body and is additional to it. Abu Hatim Ahmad ibn Hamdan al-Razi said in the Book of Adornment: The idol is a statue made of stone in the form of a human. If it is made of wood, it is a fetish. It can also be made of plaster. Sometimes they depict in the wall also the image of a human, and that image is also called a fetish. The Christians do this and depict in their churches the image of the Messiah and the image of Mary, and they prostrate to it. And 'wa-thana al-mal': it became fat, so its flesh increased. And 'wa-thana min al-mal': it became abundant. And the bees: they became two groups, small and large. And the camels: their offspring grew up with them. And 'awthana Zayd': he gave a generous gift. And 'al-wathin': the thing that is firmly fixed in its place, so the increase in it is relative to its time. It may be due to looseness, for nothing remains in this form except what has no ability for movement. And from the group: 'natha al-hadith' - by advancing the noon - he narrates it and he narrates it. 'Ya'iyyun' and 'wawiyyun': he spread it and it happened with it. And 'al-shay': he divided it and spread it. And 'antha': he backbit and was disgusted by the thing. And nothing is disgusted by it except in the estimation of its publication. And 'al-thuwaina' like 'al-huwaina': the thin cloth spread under the loaf to be leveled and adjusted so that its thickness is appropriate. And 'al-tathawun': deceit and trickery, for it does not occur except from the gathering of thought and the awakening of perception. It also does not occur except from one unable to take openly. And from that is 'tathawana lil-sayid' if it approached him once from his right and another from his left. And 'al-thani' from everything is what is folded over each other. And from the valley: its bend. 'Ithnawni': it bent. And 'al-thana' like 'kitab': the rope of the camel, which is a doubled rope with which the hand of the camel is tied so that it is doubled. And 'al-fina' because it is frequently approached and visited. And 'athna al-shay': its powers and capabilities. And 'al-ithnayn': the double of one. And the feminine form is 'ithnatan'. Its origin is 'thana'. And 'al-ithnayn' and 'al-thna' like 'ila': a day in the week. And 'thanaithuhu 'an wajhihi': I turned it away from his face, so it became for him a return after going. And 'thanaithu al-rajulayn': I became the second of them and you are one of them. And it is not said: 'thannaytu fulanan', but it is said: 'I became second to him'. And 'al-mathani': the Qur'an or a repetition of it once after once, or praise, or 'al-baqarah' to 'al-bara'ah' - thus it was expressed in the Qamus. And in the summary of al-Ayn: it is said: a surah whose beginning is 'al-baqarah' and its end is 'al-bara'ah'. And he mentioned in the Qamus in that other sayings. And from the strings of the lute [that are after] the first, one of them is doubled. And 'mathna al-ayadi': the repetition of the good deed twice or more. And 'al-thaniyyah': the slope or its path or the mountain or the way in it, for it is by its ascent and descent or its winding as if it has been bent twice. And 'al-thanayā' from the teeth: the four that are in the front of the mouth: two from above and two from below. And the she-camel that is in the sixth. And the camel is 'thana'. And the horse that enters in the fourth and the sheep [in the third] like the cow. And it seems that all of that is from a display that exposes the animal to bending. And 'al-thaniyyah': the palm tree exempted from the negotiation. And 'al-thaniyyah' and 'al-thana': a description with praise or blame, or specific to praise, and that is because it is repeated. And 'al-thin' with the kasrah: one who extracts pearls from the sea, for he repeats diving until he finds and leaves his place for that and separates the pearl from its place. And 'al-thin' also: the perforated pearl, for the perforation separates between its parts [and] because the perforator itself moves and increases its movement when he does that.

And from the hamzated; it means to be distant, and the mun'ath with a dammah - the distant one, and al-athin: the original, because it is second to its origin. And from the softness, the female is contrary to the male, and the anith from the soft iron is what is not male. And the mu'annath: the effeminate, and the anithan: the two testicles and the two ears. And an anith land and min'ath: easy, and a min'ath sword: like a dull one, meaning: little, it does not cut. It has been clarified that the entire material revolves around what is not appropriate for the rank of divinity from abundance and separation and softness. Therefore, it came in the form of restriction, which is the restriction of the heart to negate what they believed in it of divinity.

And when he indicated to them the unsuitability of it for that high rank and lofty goal, by its abundance, he also indicated to them its deficiency by depicting it. He said in the present tense, indicating what is seen at all times from its renewed occurrences: "And you create" meaning: you depict with your hands "a falsehood" meaning: something diverted from its face, for it is made, and you call it by the name of the maker, and it is a created being, and you consider it a lord, and it is a servant, and you establish it as a deity, or you say regarding it that it is deities falsely.

And when man is always in need, he is always turning to the one who benefits him. And he has indicated, glorified and exalted is He, to the deficiency of their deities by negating good from them. He stated their incapacity and affirmed His exclusivity in good, to produce His right to be worshiped without them. He confirmed this in response to what they imagined of their benefit and harm. He said: "Indeed, those whom you worship" are misguidance and deviation from the clear truth "besides Allah" who encompasses the attributes of perfection, free from the flaws of disturbance. It is impossible for anything to fill all that is beneath His rank, so how about His lofty rank and His exalted presence? "They do not possess for you" meaning: while you worship them, how about others? "Provision" meaning: something from the provision upon which you do not have existence without it. This resulted in his saying: "So seek" and he indicated with the form of seeking to strive in it, for it is His custom, glorified and exalted is He, that He generally does not grant it except through effort from the provision and striving, either in worship and reliance, or in visible striving to obtain it through its worldly causes. "And the incapable one is the one who follows his soul's desires and wishes upon Allah for hopes."

And when he indicated that, he referred to the generality in the request, and that one should not believe that there is no doubt in the cause. Rather, the matter is in His hands; if He wills, He grants success, and if He wills, He causes failure. By His saying: ﴿With Allah﴾, meaning: the One who has every attribute of perfection, ﴿Provision﴾, meaning: all of it, for there is nothing of it except that it is in His hands. And all that exists has entered into this, for everything was created for that purpose. His creation is perfected, and some of it is connected to others. If something were to be diminished from it, the order would be disrupted, and the rulings would be invalidated. ﴿And worship Him﴾, meaning: worship that He accepts, which is what is pure from associating partners with Him. For whoever is like that deserves it, and He rewards the worshiper for it, and punishes the one who forsakes it. So do not let the seeking of provision through apparent causes distract you from His worship, for it is the true causes. Perhaps a servant is deprived of provision due to a sin he commits. ﴿And be grateful﴾, meaning: establish gratitude ﴿to Him﴾, especially for what He has bestowed upon you of blessings. Then He explained that by saying: ﴿To Him﴾, meaning: alone ﴿You will be returned﴾, meaning: in this world and the Hereafter, in that there is no judgment in reality for anyone other than Him. And in terms of resurrection and gathering after death, it is the easiest matter, and He rewards the obedient and punishes the disobedient in both abodes.