And when every distinguished one claims that he is at the pinnacle of guidance, he describes them with what has been clarified by one who considers with his intellect. He said: "Those who remember Allah"; meaning: the one who has no doubt in His creation, nor in others; and to Him belong all the attributes of perfection.

And when the aim is permanence, and it may be that he is being lenient about the majority, he expressed it with this detail, negating the possibility of leniency and refuting the claim of excuse. He said: "Standing and sitting"; and when most of the reclining is on the side, he said: "And on their sides"; meaning: in their engagement with their affairs, and at the time of their rest, and during their sleep; they are in the utmost state of vigilance.

And when he began with their attributes that illuminate the echoes of hearts, and calm them, and remove from them the whispers, until they are prepared for the manifestations of truth, and the acceptance of the influx of thought, due to the absence of the power of desire, and the surge of anger and its oppression, and the weakness of the call of passion; the temptations of Satan, and his whispers, and the impulses of the self, and the deceptions of imagination have vanished. He said: "And they reflect"; meaning: on the conditions.

And when the signs of knowledge are either in the horizons or in the selves, and the signs of the horizons are greater - "Indeed, the creation of the heavens and the earth is greater than the creation of mankind" [Ghafir: 57] - he said: "In the creation of the heavens and the earth"; due to their vastness and greatness, and the strength of what is in them of benefits, for the confinement of creatures; so they know - with what is in that of rulings; (p-157) along with the flow of what is in them of the animals, which were created for their sake, without order - that beyond this abode is another abode; in which truth is established, and falsehood is negated, and justice is manifested, and oppression diminishes; so they say - in supplication to Him, and turning towards Him -: "Our Lord"; meaning: O You who is good to us; "You did not create this"; meaning: this great, well-structured creation; "in vain"; meaning: for the sake of this abode in which the issues you legislated are not judged, nor do the shepherds do justice to the flock; but rather, You created it for the sake of another abode, in which there is pure justice, and in which the separation is manifested.

And when the restriction to this abode, along with what is observed of the emergence of evildoers, is a clear deficiency and a manifest flaw, they exalt Him from it. So they said: "Glorified are You." In that is a teaching for the servants about the etiquette of supplication, by prefacing it with praise before it. And it is a reminder that whenever the servant's knowledge increases, his fear increases, so his humility increases. For it is good for him that everything from punishing the disobedient and others is fitting. And were it not that this is the case, the supplication for its removal would be in vain. And how beautiful is its conclusion! When they are certain that before us is an abode in which justice appears, as is the case for everyone among His servants, where He punishes the disobedient and grants comfort to the obedient, as is the custom of every king among his subjects. By their saying (p-158) - a desire for salvation in that abode -: "So protect us from the punishment of the Fire," in a manner that combines the mention of the punishment concluded by the verse of those who love the false praise, and the Fire warned against in: "So whoever is removed from the Fire" [Aal 'Imran: 185].