And when He, glorified and exalted is He, informed of His Oneness at the beginning of the Surah and proved it, and informed about what He has prepared for the disbelievers and proved it with what indicates Oneness, He concluded with informing about what He has prepared for the righteous. This led to mentioning Him, glorified and exalted is He, with what necessitates Oneness, also from the attributes based on faith. This resulted in a confirmation of it that is without doubt. So He, exalted is He, repeated this result in a manner greater than before, as the evidence necessitated. He said - and al-Harali said: When He, exalted is He, concluded the Furqan with the statement of the definitive and ambiguous in revelation and existence, this testimony, which is the greatest testimony in the Book of Allah, was organized with the Ayat of the Sustainer, which is the greatest verse of existence, so that the verse of witnessing could be organized with the verse of existence. It has ended.

So He, glorified and exalted is He, said: ﴿Allah bears witness﴾, meaning the greatest King who has no equal. ﴿That there is no deity except Him﴾. Al-Harali said: He repeated with the implicitness so that the witness and the one witnessed for could be. He repeated with the identity for the meaning of Oneness in the testimony and did not say: except Allah, for what the repetition of the name in the place of the implicitness indicates of the descent (p-288). It has ended. The meaning is that He, glorified and exalted is He, acted in the manner of the witness in informing about what He knows the reality of by the word of testimony, following the custom of the great ones when they see the negligence of their followers regarding what they command them of important matters in their dealing with it by themselves, as a reminder that the matter has become serious and the affair has escalated. At that time, the followers would fall to Him, even if it contained destruction, like the falling of flies into the sweetest drink. To this refers the saying of the delegation of Thaqif: What is with Muhammad that he commands us to bear witness for him with the message, yet he does not bear witness for himself! So he, blessings and peace be upon him, thereafter did not deliver a sermon except that he bore witness for his noble self with the testimony to Allah in it regarding the message. It was as if it was said: Indeed, your Lord who has bestowed upon you His blessings, both apparent and hidden, has established for you the evidence by creating what He created upon His uniqueness, such that all doubt was removed. This was the greatest testimony from Him, glorified and exalted is He, for Himself (p-289). And to Him pointed the one who said:

And for Allah in every movement and stillness, there is always a witness.

And in everything, there is a sign for Him that indicates that He is One.

Then he bore witness to that for himself with his words, combining between the verses of hearing and sight, so he left you no excuse. Al-Harali said: And this testimony, which is from Allah for Allah, is the testimony to which the seekers have aimed and the travelers have walked, and to which the indication has ended. At this point, the expression has stopped. It is the highest of stations and the greatest of testimonies. Whoever bears witness to it has borne witness to a testimony that has no further aim beyond it. Whoever bears witness to what is below it, his testimony is a testimony that is witnessed against it, not a testimony. It is reported that the Prophet, blessings and peace be upon him, remained on the day of Friday while standing at Arafah from the time of the afternoon until the sun set in his pilgrimage, which completed the religion and perfected the blessing. He said this verse, not adding to it. So, any servant who bears witness to Allah with this testimony, which is the testimony of Allah for Allah, glorified and exalted is He, with His oneness, has completed his testimony. And Allah, glorified and exalted is He, has perfected the blessing upon him. This is the secret of every testimony beyond it. It is a sign of the oneness that is the ultimate of the stations and the goal of the degrees in reaching the place of witnessing, from which one penetrates to the existent by virtue of the greatness that is in the opening verse - it has ended. And when He, glorified and exalted is He, informed about His sacred self, He informed about whom to be considered among His creation. He said, prefacing that the station is for knowledge for those who know Him better, glorified and exalted is He, than those whom He has informed from the kingdom and the dominion about what man has not been informed of, nor is there any distraction for them from desire, fortune, or fatigue: "And the angels," meaning the chosen servants who are purified from the filth of humanity, who do not disobey Allah in what He commands them and do what they are commanded. And when He specified the people of the heavens, He said: "And those of knowledge," and they are those who have known Him by the decisive proofs. They have done what the great ones have done from the testimonies, so that this would be more likely to invite others to Him and to encourage them towards it. And when the testimony may be upon other than the face of justice, He negated that by saying: "Standing," and He singled it out to be understood that it is the state of each of those mentioned, not the collective by the constraint of gathering. It is permissible - and it is the closest - that it may be a state from the noble name, indicating that no one has truly unified Allah, glorified and exalted is He, except Him, for no one encompasses Him in knowledge. Al-Harali said: He singled out the standing, thus including those mentioned among the angels and the people of knowledge in this standing for understanding, just as they were included in the testimony for expression. It was in His indication that the angels and the people of knowledge are not compelled in what Allah, glorified and exalted is He, brings about through their hands, for their matter is established with justice from Allah. It is mentioned that when the great 'Aad was shown the angels on the day of punishment, he said to Hud, blessings and peace be upon him: O Hud! What is this that I see in the clouds as if they are the clouds of punishment? He said: The angels of my Lord. He said to him: Do you see if I believe in your God, will He protect me from them with whom they have killed from my people? He said: Woe to you! And have you ever seen a king who protects from his soldiers? It has ended.

﴿With justice﴾ means the fairness that has no injustice in it at all in any way. This testimony confirms that the oneness of Allah in itself is as the testimony has established. It may also be intended that His establishment of justice is His action in His creation. For indeed, it is justice, even if from some of them to others it appears as oppression. This is because it is His management, glorified and exalted is He, in His dominion, in which no one has any blemish. Therefore, when it is attributed to Him, it is justice, because He did it with wisdom. And when it is attributed to the oppressor, it is oppression, because he did it for his own benefit, not for wisdom. For this reason, He said, in a way of inference and reasoning for the establishment of justice and instructing the servants to say it after it has been established by what has preceded, and to repeat it always: ﴿There is no deity except Him﴾. And al-Harali said: He repeated this declaration because it is at the level of practical justice. The first declaration is at the level of scientific testimony, thus both declarations fulfill all that is apparent in knowledge and action. This ends. And He, glorified and exalted is He, followed it with His saying: ﴿The Exalted, the Wise﴾ as evidence of His justice. For it is never correct for one with complete might and comprehensive wisdom to act with injustice, and regarding His oneness, for it is not correct to be unique without the two descriptions, and they are not at all for anyone other than Him. And since all the verses are about the punishment of the disbelievers, He presented the description that is appropriate for that.

Al-Harali said: And the justice of Allah is the concealment of His justice in the worldly life, as it involves lowering and raising. The lowering is equivalent to the raising, and the raising is equivalent to the lowering, thus it leads to justice. And every person of understanding sees this in its varying states, as He is Exalted, displaying His might in what He raises, and Wise, concealing the meaning of His wisdom in what He lowers. Therefore, everything that is apparent from creation is generosity, and it is from Allah, glorified and exalted is He, justice. Its cover is fairness, its secret is equality. He displays His might in what He decrees as retribution and His wisdom in the balance between deeds and recompense as justice. This ends.