And when He, glorified and exalted is He, concluded with the description of might that indicates dominance, which indicates the perfection of power and wisdom that necessitates placing everything in its best and most complete positions, which requires the perfection of knowledge, determining what has passed from imagery and others, this book was the most complete of what is heard by the servants due to its descent in a manner that is the highest of manners. Its arrangement is in a style that has incapacitated the eloquent and rendered the articulate mute, among other astonishing matters and evident secrets. And upon a servant who is the most complete of creation; He followed the two descriptions with His saying, clarifying the completeness of His knowledge and the comprehensiveness of His power: "He is" meaning alone "the One who" and when He detailed the matter of the revealed into the clear and the ambiguous, He looked at it as a whole as the expression by the book necessitated. He expressed it by the revelation without the descent, so He said: "He has sent down to you" meaning specifically "the book" meaning the Qur'an. He restricted the address to the Prophet, blessings and peace be upon him, because this is the position of the firm in knowledge and he is their head, indicating that no one else from creation understands this as it should be understood. Al-Harali said: And when this surah was in what it was distinguished by from the public matter of Allah, glorified and exalted is He, it was a comparison to Surah Al-Baqarah in what it revealed of the manifestation of the Book of Allah, glorified and exalted is He. The arrangement with the opening of it corresponds to the arrangement with the opening of Surah Al-Baqarah. So when Surah Al-Baqarah was the place of a book [which is] the revelation, it was arranged with its translation the announcement of the matter of the Book of creation, which is the destiny. Just as He clarified at the beginning of Surah Al-Baqarah the book of the decree that He decreed and wrote in the essences of a believer [and disbeliever] and one who is undecided between them, who is the hypocrite, the Surah of the book for the revelation descended to clarify the degree of the moral book. For this reason, the descent of this divine opening was to the origin of the place of the book of revelation. And when He clarified the matter of creation that among them are those whom He created upon faith and among them are those whom He created upon disbelief and among them are those who are in between the two natures, He clarified in the book that among it is what He sent down upon the clear and among it is what He sent down upon the ambiguous; and in understanding what He sent down upon the trial and misguidance, like the position of the sealing of the disbelievers; He concluded and said: "Among it are verses that are clear" meaning there is no ambiguity in them. Al-Harali said: And these are the ones whose ruling has been firmly established and has not been altered, just as a rope is firmly tied, meaning a restraint by which that which is feared to go out of control is secured. As if the clear verse governs the soul from its wandering and prevents it from its wildness and directs it to the positions of its interests. Then He said: So they are the verses of worship from the creation for the creation, which have not changed in ruling in any of these three mentioned books, so they are for this reason a mother.

And when the precision is in the utmost clarity, it is in its completeness and the return of some of its meanings to others like a single thing. The return of the ambiguous to it is in the utmost ease for one whose faith is firmly established, whose intention is correct, and whose knowledge is vast, so that everything becomes one thing that informs about the collective through the singular. He said: "They are the Mother of the Book," and the mother is the comprehensive matter that is intended. Al-Harali said: It is the origin from which the thing is derived in the spiritual realms and that which grows from it or in it in the physical realms. "And others" means from it. "Ambiguous" Al-Harali said: Ambiguity refers to the resemblance in the appearance of two matters due to the similarity of each one of them to the other, such that the specifics of each one of them are hidden. Then he said: And they are the verses in which the Truth, glorified and exalted is He, informed about Himself and the descents of His manifestations and the aspects of His assistance to His creation, and His success and the execution of what He has executed from His power and ability in the beginning of what He has made to flow upon them. Thus, they are ambiguous in that the news of the Truth about Himself cannot be grasped by the minds of creation, nor can their eyes perceive it. He made Himself known to them in what He made known by means similar to themselves. So, it is as if the precise verses are for action and the ambiguous ones are for the manifestation of incapacity. Therefore, the letter of the precise affirms the letters through action, and the letter of the ambiguous affirms the letters through faith. The three books have united in establishing it, and they have differed in the four with much difference, so their lawful and unlawful, their commands and prohibitions have differed. And it has been agreed upon regarding its precise and ambiguous verses. Thus, the Truth, glorified and exalted is He, clarified by this that just as He performs similar actions, like the creation of Jesus, blessings and peace be upon him, without the sperm of a male, while showing miracles at his hands to clarify the firmly established in religion from others, likewise He says the ambiguous sayings. And He has done in this Book what He has done in His other books by dividing its verses into precise and ambiguous as a test for His servants, to clarify the virtue of the firmly established scholars who are certain that it is from Him. And that everything that is from Allah, glorified and exalted is He, there is no difference in it in itself, for the cause of difference is ignorance or incapacity, and He, glorified and exalted is He, is exalted in His grandeur, free from anything of that. Thus, He clarified their virtue by their belief in Him, and they continue to seek assistance from Him, glorified and exalted is He, for the opening of the closed and the clarification of the problematic until He opens for them what returns them to the precise. And this points to the confusion in which the Christians have strayed, and the confusion in which they have lost their way from the path, and the flood that has drowned their groups, which is the ambiguous from which [they claimed] that Jesus, blessings and peace be upon him, would say to him, "O Lord! Do this for me," and he would prostrate to him, and he would affirm him in that and answer his request. This indicated that he is a god, and from it is his calling Allah, glorified and exalted is He, father and calling himself His son. So they sought fitna in him and believed in the fatherhood and prophethood in their reality and did not return that to the precise which he had said to them, and he spoke much of it, as the most truthful of speakers, glorified and exalted is He, informed about it in the widely transmitted Book which He has preserved from distortion and alteration: "Falsehood does not come to it from before it or from behind it." [Fussilat: 42] And it is: "Indeed, I am the servant of Allah. He has given me the Book and made me a prophet." [Maryam: 30] "And He has made me blessed wherever I may be and has enjoined upon me prayer and zakat as long as I remain alive." [Maryam: 31] "I did not say to them except what You commanded me to say: 'Worship Allah, my Lord and your Lord.'" [Al-Ma'idah: 117] "Indeed, Allah is my Lord and your Lord, so worship Him. This is a straight path." [Al-Imran: 51] This is what has been reported in our Book which they have not altered. If they have changed it, then praise is for Allah from it in the four Gospels that are among them now at the end of this ninth century from the precise, what is enough in returning the ambiguous to it. In the Gospel of Luke, that Gabriel, blessings and peace be upon him, the angel of the Lord, when he appeared to Mary [giving glad tidings of the Messiah, peace be upon him, and she feared from him, he said to her: 'Do not be afraid, O Mary, you have found favor with Allah, glorified and exalted is He, and you will conceive and bear a son who will be called Jesus, he will be great, and the son of the virgin will be called; and the Lord God will give him the throne of his father David; and in his Gospel also and the Gospel of Matthew that Jesus, blessings and peace be upon him, said, and Satan commanded him to test his worthiness before Allah by throwing himself from a height: 'It is written: Do not test the Lord your God,' and he said, and he was commanded to prostrate to him: 'It is written: Prostrate to the Lord your God, and Him alone worship.' And he declared that Allah, glorified and exalted is He, is one in many places; and in the Gospel of Luke that he handed to the Messiah the scroll of Isaiah [the prophet], and when he opened it, he found the place in which it is written: 'The Spirit of the Lord is upon me, because He has anointed me to preach the gospel to the poor and to proclaim the acceptable year of the Lord, and the days which our God has given us.' Then he folded the scroll and handed it [to the servant]; and in it and in others of their Gospels: 'Whoever accepts this has accepted me, and whoever accepts me has accepted the one who sent me,' [and 'Whoever hears from you has heard from me, and whoever denies you has denied me, and whoever denies me has insulted the one who sent me'] and 'Whoever denies me before the people, I will deny him before the people, I will deny him before the angels of Allah.' And in the Gospel of John, he said about himself, blessings and peace be upon him: 'The one whom Allah has sent speaks the words of Allah, for He does not give the Spirit by measure.' And he said: His disciples asked him to eat, and he said to them: 'My food is to do the will of Him who sent me and to finish His work.' And in it, in another place: 'Truly, truly, I say to you! Whoever hears my words and believes in the one who sent me has eternal life. I cannot do anything of my own accord, but I judge as I hear, and my religion is just because I do not seek my own pleasure but the pleasure of the one who sent me.' And in the Gospel of Mark, he said to people: 'You have learned the commandments of men and left the commandments of Allah,' and he rebuked some of those who followed him, saying: 'Go away, O Satan! For you have not thought of the essence of Allah, and you think of the essence of men.' For he has made Allah his god and Lord and object of worship, and he has acknowledged His oneness and made his essence distinct from the essence of men, who are from them. And in all their Gospels, this is the case, and that he used to fast and pray to Allah and commanded his disciples to do so. In the Gospel of Luke, they said to him: 'O Lord! Teach us to pray as John taught his disciples.' He said to them: 'When you pray, say: Our Father who is in the heavens, hallowed be Your name! Give us each day our daily bread, and forgive us our sins, for we forgive those who sin against us, and lead us not into temptation, but deliver us from evil.' And when he entered the temple, he began to drive out those who were selling and buying in it, and he said to them: 'It is written that my house is a house of prayer, and you have made it a den of thieves!' Thus, it is known from all this that the calling of the Lord upon him is because Allah, glorified and exalted is He, has permitted him to perform some actions that are not within the capacity of humans, and the Lord is also applied to the master, as Joseph, blessings and peace be upon him, said: 'Mention me before your Lord.' [Yusuf: 42] Then I found in [the beginnings of] the Gospel of John that the Lord's interpretation is knowledge. And if they had also returned the father and the son to this precise and similar ones, which are many in all their Gospels, they would have known without a doubt that its meaning is that Allah, glorified and exalted is He, does with him what a father does with his son in nurturing, protecting, assisting, honoring, and glorifying, just as they are obliged to interpret his saying in what I have presented: Our Father who is in the heavens, and his saying in the Gospel of Matthew to his disciples: 'Let your light shine before men so that they may see your good works and glorify your Father who is in the heavens.' And he said: 'And do good to those who hate you, and pray for those who persecute you and revile you so that you may be sons of your Father who is in the heavens, for He makes His sun rise on the good and the evil, and sends rain on the righteous and the unjust.' Look! Do not perform acts of righteousness before people to be seen by them, for you have no reward with your Father who is in the heavens. And when you do a charity, do not sound a trumpet before you, nor do as the hypocrites do in the synagogues and in the streets to be praised by men. Truly, I say to you! They have received their reward; and when you do a charity, do not let your left hand know what your right hand has done, so that your charity may be in secret, and your Father who sees what is hidden will reward you openly. And he said in the tenth chapter of it: And pray to your Father in secret, and your Father who sees in secret will reward you openly.

(p-232) And similarly, in all the verses of rulings from the Gospel, He repeated this word to them many times. Just as the Christians interpreted it as meaning that their glorification of Him is greater than their glorification of their fathers, so that they should be more concerned with Him than a father is with his child. Likewise, they interpret what is in the Gospel of Luke and others that the mother of Jesus and his brothers came to him, but they could not reach him due to the large crowd. They said to him, 'Your mother and your brothers are outside wanting to see you.' He replied, 'My mother and my brothers are those who hear the word of Allah and act upon it.' So, it is necessary for them to interpret it in relation to Jesus, blessings and peace be upon him, for this reason, so that the ambiguous is referred back to the definitive. And if they do not interpret that in relation to themselves and take it at face value, just as is evident from His saying, glorified and exalted is He: ﴿And the Jews and the Christians said, 'We are the children of Allah and His beloved.'﴾ [Al-Ma'idah: 18], they were being arrogant in what is perceptible without a doubt. For every one of them is equal to all people and to the animals in that he has two parents. Their claim is invalid and can only be refuted by someone who obligates them with another perceptible thing that they acknowledge. And he, blessings and peace be upon him, established proofs to divert it from its apparent meaning. Among them, as previously mentioned, is that he often informed about himself, saying, 'The Son of Man does such and such.' (p-233) 'The Son of Man' [said such] meaning his noble self. Thus, where he attributed himself to mankind, he intended the truth, for he is the son of a woman from among them, and he is like them in body. And regarding the meanings where he attributed them to Allah, glorified and exalted is He, it was metaphorical as previously mentioned. As for prostration, it has been mentioned in the Torah many times for individuals without any denial. It seems that it was permissible in their laws to perform it for someone other than Allah, glorified and exalted is He, as an act of glorification, and Allah, glorified and exalted is He, knows best. As for us, it is not permissible to perform it for anyone other than Allah, nor is it permissible in our law to refer to a father or a son in relation to Him, glorified and exalted is He, nor any word that implies deficiency, whether it is established that this was permissible in their law or not. If you refer to the interpretation of Al-Baydawi regarding His saying, glorified and exalted is He, in Al-Baqarah, 'When He decrees a matter, He only says to it, 'Be,' and it is,' it will increase your insight in this matter. The result is that they did not divert that in relation to Jesus, blessings and peace be upon him, from its apparent meaning and reality, and they assumed that the intended meaning is metaphorical, which here is the application of the name of the necessary on the contingent. Likewise, other ambiguous matters of the Gospel, as we have done with the help of Allah, glorified and exalted is He, in describing Allah, glorified and exalted is He, with pleasure, anger, mercy, laughter, and other attributes that necessitate taking them at face value and the attributes of the innovators, as well as the mention of the hand, palm, eye, and similar things. (p-234) So we took all of that to mean that what is intended by it are its necessary implications and ends that befit His majesty, glorified and exalted is He, while we purify Him, glorified and exalted is He, from all deficiency and affirm for Him all perfection. For indeed, Allah, glorified and exalted is He, in His might, grandeur, and exalted status, has revealed the letter of the ambiguous as a test for His servants to distinguish the established from the errant and the certain from the doubtful.

Al-Harali said in his book 'Urwat al-Miftah': The reason for the revelation of this letter is to make the truth known to the creation, considering what He created them upon, so that they may be diverted from it and understand His address. This is to clarify to them the descent of their ranks from the exalted state by which they have been made known, and to conclude with their inability to comprehend this letter, which He taught them through the four matters, meaning command, prohibition, lawful, and unlawful. He restrained them with the fifth, which is their stopping from it and being content with the faith from what preceded of their actions with the four. Their characterization with the fifth is to complete for them the worship in both aspects of action and standing, comprehension and inability. 'So turn your vision again. Do you see any flaw?' [Al-Mulk: 3] in knowledge and perception. 'Then turn your vision again, twice. Your vision will return to you humbled while it is fatigued.' [Al-Mulk: 4] in inability. He made them aware of a portion of the knowledge of themselves and others after He brought them out from the wombs of their mothers, not knowing anything. Then He incapacitated them from knowing His command and the days of the past and the future, and the unseen of the present, so that they may submit to Him voluntarily, and He may provide them with certainty regarding His command and the unseen of His days, just as they submitted to Him in childhood out of compulsion. He provided them with a portion of the knowledge of His creation. Whoever does not stop at the limit of faith due to the ambiguity of His address, glorified and exalted is He, regarding Himself and what is between Him and His creation, and attempts to grasp it through evidence, thought, or interpretation, has been deprived of certainty regarding the lofty command and the verification of the knowledge of creation. He is taken by what he has wasted of the decisive from that which is ambiguous when he busied himself with what concerns him from the state of his soul with what does not concern him from the command of his Lord. He was like one who is preoccupied with looking at the owner of the kingdom, and his looking causes him to neglect what he must understand regarding his limits and his humility towards His sanctity. The comprehensive aspects of this letter are in two ranks: ambiguous and detailed. As for its ambiguity, it is due to the stopping of knowledge regarding the definition of Allah, glorified and exalted is He, without any intermediary from the intermediaries of the self, whether thought or inference. The addressee should train himself by stopping at the ambiguous regarding stopping from its detailed and ambiguous aspects. It is the gathering of the revealed letters at the beginnings of the twenty-nine surahs of the Qur'an, and with it, the arrangement in the Qur'an was opened, so that the creation may receive the initial command of Allah with incapacity, standing, and submission until Allah, glorified and exalted is He, bestows upon them knowledge through an opening from Him. Therefore, there is no doubt in its revelation in this rank for whoever Allah, glorified and exalted is He, has taught its essence, where the self has no entrance into His knowledge. This is His saying, glorified and exalted is He: 'Alif Lam Meem' [Al-Baqarah: 1] 'This is the Book, there is no doubt in it' [Al-Baqarah: 2] for whoever Allah has taught it to him 'A guidance for the righteous' [Al-Baqarah: 2] 'Who believe in the unseen' [Al-Baqarah: 3] stopping from attempting to know what is beyond the capacity of the creation to know until he is caught up in the care of his Lord, so He teaches him what was not in his knowledge. As for the second rank, it is the ambiguous detailed address that includes the informing of Allah about Himself and the descents of His command, and the ranks of the establishment of His creation through the creativity of His word and the arrangement of His wisdom and the inner kingdom of His might and the conditions of His days. The first of this in the arrangement of the Qur'an is His informing about His settling in His saying: 'Then He settled upon the heaven' [Al-Baqarah: 29] to His saying, glorified and exalted is He: 'So wherever you turn, there is the Face of Allah' [Al-Baqarah: 115] to all that He has informed about His great status in a multitude of verses for His saying, glorified and exalted is He: 'Except to know who follows the Messenger' [Al-Baqarah: 143] 'Indeed, I am near' [Al-Baqarah: 186] 'Do they wait except that Allah should come to them in shades of clouds and the angels?' [Al-Baqarah: 210] 'Allah, there is no deity except Him, the Living, the Sustainer' [Aali 'Imran: 2] 'So declare a war from Allah and His Messenger' [Al-Baqarah: 279] 'He is the One who shapes you in the wombs' [Aali 'Imran: 6] 'And Allah warns you of Himself' [Aali 'Imran: 28] 'And to Allah belongs the dominion of the heavens and the earth' [Aali 'Imran: 189] 'And Allah is capable of all things' [Aali 'Imran: 29] 'And Allah was Hearing and Seeing' [An-Nisa: 134] 'Rather, His hands are outstretched; He spends as He wills' [Al-Ma'idah: 64] 'And He is Allah in the heavens and in the earth; He knows your secret and your open' [Al-An'am: 3] 'He created the heavens and the earth' [An-Nahl: 3] 'Then He settled upon the Throne' [Yunus: 3] 'And let it be made under My observation' [Ta-Ha: 39] 'Say, 'Who is in control of the kingdom of all things?' [Al-Mu'minun: 88] 'So when it came to it, it was called from the side of the right bank in the blessed spot from the tree, 'O Moses, indeed, I am Allah' [Al-Qasas: 30] 'Everything will perish except His Face' [Al-Qasas: 88] 'He is the One who prays upon you and His angels' [Al-Ahzab: 43] 'Indeed, Allah and His angels send blessings upon the Prophet' [Al-Ahzab: 56] 'What prevented you from prostrating to what I created with My hands?' [Sad: 75] 'And He is the One who is in the heavens a god and in the earth a god' [Az-Zukhruf: 84] 'And He has subjected for you whatever is in the heavens and whatever is in the earth, all from Him' [Al-Jathiya: 13] 'And to Him belongs the greatness in the heavens and the earth' [Al-Jathiya: 37] 'Everything upon it will perish' [Ar-Rahman: 26] 'And the Face of your Lord will remain' [Ar-Rahman: 27] 'He is the First and the Last, the Manifest and the Hidden' [Al-Hadid: 3] 'And He is with you wherever you are' [Al-Hadid: 4] 'There is no whispering among three except He is their fourth, nor among five except He is their sixth, nor fewer than that or more except He is with them wherever they are' [Al-Mujadila: 7] 'So Allah came to them from where they did not expect' [Al-Hashr: 2] 'Blessed is He in whose hand is the dominion' [Al-Mulk: 1] 'The angels and the Spirit ascend to Him' [Al-Ma'arij: 4] 'Faces, that Day, will be radiant' [Al-Qiyama: 22] 'Looking at their Lord' [Al-Qiyama: 23] 'And you do not will except that Allah wills' [Al-Insan: 30] 'And your Lord has come, and the angels in rows' [Al-Fajr: 22] to all that He has informed about the descents of His command and the arrangement of His creation and what His beloved, blessings and peace be upon him, has informed about the preserved hadiths that he taught his nation what carries them in their worship upon humility, seriousness, fear, awe, and other states referred to in the letter of the decisive from the hadith of the descent, the two feet, the form, the laughter, the hand, and the fingers, and the hadith of the care of adhering to drawing near through the supererogatory prayers and other than that from the hadiths some of which have been reported in the two Sahihs. The meticulous scholar Abu al-Hasan al-Daraqutni, may Allah have mercy on him, took care to gather them, and some of the speakers recorded a number of them for the purpose of interpretation. The imams of the hadith scholars have strongly condemned that. It is reported from Imam Ahmad ibn Hanbal, may Allah be pleased with him and have mercy on him, that he said: The verses of attributes and the hadiths of attributes are locked boxes, the keys of which are in the hand of Allah, glorified and exalted is He. Their interpretation is their recitation. Therefore, the imams of the jurists and their fatwas for the general believers and what the companions, may Allah be pleased with them, have agreed upon, and what the Arabs have been taught is that the arrival of that from Allah and from His Messenger and from the imams is only for the purpose of understanding, not for the purpose of informing. Therefore, the companions, may Allah be pleased with them, never found anything strange, but whenever its arrival to them was more, they were happier with it and understood it better, until some of them said when the Prophet, blessings and peace be upon him, mentioned: 'Indeed, Allah, glorified and exalted is He, laughs at His servant: We do not lack good from a Lord who laughs.' They and the rest of the scholars after them are of two types: either one who refrains from it in the limit of faith, content with what he has gained from understanding, or one who is opened upon what is in the clarity of certainty. This is because Allah, glorified and exalted is He, has made Himself known to His servants through actions and effects in the horizons and in their own selves as a teaching, and He has made Himself known to the special among them through the highest attributes and the best names that they can consider as incapacity. They have exceeded the limits of learning by informing to the incapacity of comprehension, so they recognized that there is no knowledge for them. This is the limit of knowledge and the perfection of reading this ambiguous letter in the position of the Qur'an. They have confirmed that 'There is nothing like Him' [Ash-Shura: 11] and 'And there is none comparable to Him' [Al-Ikhlas: 4]. They have aimed through that for what Allah opens upon whom He loves from the clarity of certainty, and Allah loves the doers of good. Then he said regarding what is required for reading this letter: Know that the realization of Islam through reading the letter of the decisive cannot be completed except by the completeness of faith through reading the letter of the ambiguous, fully, because the letter of the decisive is a state that is realized for the servant. And since the letter of the ambiguous is an informing about Himself, glorified and exalted is He, regarding what He makes known to His creation of names and attributes, its reading is with the realization of the servant that those names and attributes are not from what the senses of the creation can comprehend nor what their minds can attain. Even if they are applied to those names and attributes upon the creation, they will be directed, there is no likeness of the names of the Truth or His attributes from it in imagination or representation in the mind. 'There is nothing like Him, and He is the Hearing, the Seeing' [Ash-Shura: 11] 'And there is none comparable to Him' [Al-Ikhlas: 4]. What is correct for reading this letter, as for the heart, is the knowledge that all the names of the Truth and His attributes are beyond the comprehension of the creation, and they stop from interpreting them out of reverence and veneration for their knowledge, and that it is sufficient for them to know that they do not know them. As for the state of the soul and its submission to what is required by the recognition of the Truth through those names and attributes, it is to realize what corresponds to them and to be free from the characterization with them, for what is suitable for the master is prohibited for the servant due to the realization of the poverty of the creation from naming the Truth with richness, and he should not be named with richness, for it would detract from his guidance, and he would perish by his name and his claim. And for the realization of their humiliation from naming Him, glorified and exalted is He, with might and their inability to name Him with power, and the deserving of their being free from all that they have recognized of the attributes of kingship, sovereignty, anger, pleasure, promise, threat, encouragement, and intimidation to all that He has been named with in all His actions from what has been mentioned in the ambiguous of the verses, and what has been referred to in the hadiths, and what has been included in the 'arrivals of the reports' in all the books and records, and the visions of the righteous and the positions of the narrators and the experiences of the terrified. As for the aspect of action, it is to preserve the tongue from uttering words of representation and comparison, realizing what is in the content of His saying, glorified and exalted is He.

﴿And there is none comparable to Him﴾ [Al-Ikhlas: 4] because its implication is a refutation of those who liken Him from this nation. There is no manifestation of the actions of the limbs in this verse except for what has been mentioned by the words of the tongue. Therefore, its recitation is like a prelude to purifying the worship of the heart in the recitation of the singular letter of the examples; and Allah, the Most High, the Most Great, has concluded.

And the word of examples has preceded in His saying, "Their example is like that of one who kindled a fire" [Al-Baqarah: 17]. And He, glorified and exalted is He, has made clear that none goes astray by the word of the ambiguous except those with a crooked nature, whose feet have not firmly settled in the religion, nor have their knowledge been illuminated in science. He said: "As for those in whose hearts is deviation"; meaning, a crookedness that has led them away from the truth. Al-Harali said: It is the inclination of the one who inclines towards what beautifies for himself the inclination towards it. The intended meaning here is the strongest inclination, which is the inclination of the heart away from the path of uprightness. In its implication, it includes what is associated with the deviation of the hearts from bad states in the souls and the slips of actions in deeds. So, He, exalted is He, informed about what is the most severe and what is the weakest: "So they follow" in the implication of this phrase, which indicates what it informs about. (p-243) From the pretense of following, that whoever has inclined towards it, it does not reach him the blame of this address. So if a slip occurs and it does not follow until it becomes a following that is free from the limit of trial by addressing repentance, "What is ambiguous of it"; He made it ambiguous in a way that indicates what the universals have brought forth regarding what occurs as news about the truth and about creation [such as the attributes of the soul like knowledge and wisdom and other pairs of attributes like anger and pleasure based on creation] in the initial forms such as the eye, the hand, the foot, the face, and other beginnings of forms. All of this is among what are ambiguous, which Allah, exalted is He, has sent down for the creation to recognize what He has created them upon, and if He had not made them recognize it, they would not have known it. So the benefit of its revelation is the recognition of what occurs by which the test occurs by refraining from it and proceeding to worship it. The benefit of its revelation is action in the clear verses, and the benefit of its revelation in it is to refrain from it so that the trial occurs in both ways: action with the clear verses and refraining from the ambiguous. "The Prophet, blessings and peace be upon him, said: 'Do not reflect on Allah.'" And Ali, may Allah be pleased with him, said: Whoever reflects on the essence of Allah has become an infidel. The scholars agreed on the denial of creation regarding the action of shaping anything of it, as it was mentioned about Malik, may Allah have mercy on him, in his saying: The 'how' is unknown, and asking about it is an innovation. Thus, delving into the ambiguous is an innovation, and refraining from it is a Sunnah. And Imam Ahmad understood from it, meaning in what has preceded in the verses of the attributes, that their interpretation (p-244) is their recitation. This is the limit of faith and its position, and to it the firmly grounded in knowledge have submitted. They are those who have realized the signs of knowledge and have not inclined towards the illusion of imagination and representation in anything that Allah, glorified and exalted is He, has informed about Himself, nor in anything that is between Him and His creation. And [in their] refraining from delving into the ambiguous, they have devoted themselves to action in the clear verses, for the clear verses are evident, and the understanding of the perceptive minds and the submission of the natures and the revealed books are based on them. There has been no difference in them in any way until it was not permissible for one who has in his heart an atom's weight of arrogance to enter Paradise, due to the obligation of acting with the clear verses in the submission of the soul. Just as nudity does not befit one who is devoid of the attributes of the clear verses, it does not befit anyone among the people of knowledge and faith, the people of ranks, to throw themselves into anything of delving into the ambiguous. This is because Allah, glorified and exalted is He, has created creation and fashioned them to perceive a share of themselves from their states, and has stopped them from perceiving what returns to Him. The command of Allah and His manifestations cannot be attained except by His care, which the servant is propelled into, cutting through the veils of darkness and light (p-245) in which the positions of the scholars are found. Thus, in this ambiguous word, there is nothing but taking two tongues: the tongue of refraining from the limit of faith for the firmly grounded in knowledge who are engaged in the attributes of humility, submission, piety, and righteousness, which he, blessings and peace be upon him, commanded to be followed until the servant reaches the point that Allah loves him, and He removes from him the incapacity of refraining from the ambiguous, and saves him from the veil of light, so nothing obscure will be difficult for him, nor will anything hidden trouble him by what Allah loves. And what is between that of delving without saving this care is a deficiency from the limit of the rank of faith and firmness in knowledge. So every delver into it is deficient in relation to what he loves to increase, for it is either a deficiency in faith in terms of the innate moral nature, or a realization of certainty that is necessitated by care and love. The end.

And when He, glorified and exalted is He, mentioned their following Him, He mentioned its reason and said: ﴿seeking fitnah﴾ meaning turning people away from their beliefs with doubts. ﴿and seeking its interpretation﴾ meaning returning it to what they desire and what their inclining souls and false desires call them to by claiming that it is its outcome. Al-Harali said: And seeking is a form of effort: a striving for oppression, which is intense seeking. And He, exalted is He, made it two types due to the difference in their aspects. He made the first a fitnah due to its connection with others, and He made the second an interpretation, meaning a seeking for the outcome with Him, as He is confined to Himself. Thus, it was the lesser of the two deviations. Ended.

And when He clarified their deviation, He clarified that their engagement in what they cannot know is as follows: ﴿And what﴾ meaning while it is [that] ﴿he knows﴾ in certainty ﴿its interpretation﴾. Al-Harali said: It is what the matter of a thing leads to in its outcome to its return. ﴿Except Allah﴾ meaning the All-Encompassing in power and knowledge. He said: And for every creature there is an outcome just as the Hereafter is the outcome of this world. ﴿The Day its interpretation comes, those who had forgotten it before will say: The messengers of our Lord have come with the truth﴾ [Al-A'raf: 53]. Therefore, every day from the days of the Hereafter is an outcome for that which came before it. So the Day of Eternity is the outcome of the Day of Judgment, and the outcome of eternity is the outcome of the Day of Eternity; and the eternity of eternity is the outcome of eternity. Likewise, every creation has an outcome from the matter, for the matter of Allah is the outcome of His creation. Likewise, the matter, every revelation above it is the outcome of the lower revelation to the perfection of the matter. And every matter of Allah has an outcome from His names and manifestations, and every manifestation is clearer in its outcome than what is below it from a more concealed manifestation. He, blessings and peace be upon him, said: "Then He will come to them [their Lord] in a form other than that which they recognize," the narration continues until His saying: "You are our Lord." Thus, His clearer manifestation for them is the outcome of His more concealed manifestation from them; so every closer to the creation is from the unseen of creation and the standing of the matter and the high manifestation, conveying to what is beyond it, thus it was its interpretation. So the encompassing knowledge of the interpretation is only for Allah, glorified and exalted is He. And when He mentioned the deviators, He mentioned the steadfast ones and said: ﴿And those firmly rooted in knowledge﴾. Al-Harali said: They are those who are certain in the signs of knowledge, as the rooting is the settling of weight in something soft, not the appearance upon something. For their rooting, they were people of faith, and if they had been apparent upon knowledge, they would have been people of certainty. However, they are firmly rooted in knowledge and did not appear with the clarity of certainty upon the light of knowledge. So Allah, glorified and exalted is He, established them at the limit of pausing, so they were constant in faith by His saying: ﴿They say: We have believed in it﴾ in the form of continuity. Ended, meaning this is their state in their rooting.

And when this was a division of His saying: ﴿As for those in whose hearts is deviation﴾, this was clear in its being an introduction and that the stopping at what preceded it. And when this pronoun is only applicable to the definitive, he said: ﴿All﴾, meaning from the definitive and the ambiguous. Al-Harali said: And this word is a definition by the definition of the encompassing, which the grammarians have qualified to mention in the aspects of definition, except for those who hinted at its meaning among them. They did not teach nor convey that collectively; and it is among the most complete aspects of definition, because the reality of definition is the specification by perception or intellect. It is an indication of the encompassing of what He has revealed in its ambiguity. Thus, the reference of the ambiguous and the definitive for them is a single reference. They believed in the place of their gathering from which its distinctions arose, because every divergence in reality is merely an ascent from the limit of gathering. What faith returned to in their saying: We have believed in it, is the place of the gathering of the definitive and the ambiguous in the encompassing of the Book before its detailing has ended.

﴿From our Lord﴾, meaning the Benefactor to us in every regard. And perhaps he expressed by 'from' which is the apparent matter, contrary to 'with Him', indicating the appearance of that upon contemplation. They expressed it from the ambiguity.

And when there is with every ambiguous matter something, if one scrutinizes it, it returns to an example present for the intellect, either perceived or in the limit of the appearance of the perceived. He said, generalizing the praise of the contemplators upon the precision of the matter and the intensity of its obscurity by the merging of the letter of 'ta' in 'tafa'ul', indicating that they have qualified by their firmness to ascend from its rank, hinting that there is no understanding for others than them, adding to what you estimate: So Allah reminded them of the meanings of the ambiguous by the blessing of their faith and their submission to what He has established of the signs in the horizons and in themselves that could be His will, glorified and exalted is He, even if it is not certainly that it is His will: ﴿And none will remember﴾ [meaning] from the firm in knowledge what he has heard from the ambiguous in his perception and intellect of such examples ﴿Except for those of understanding﴾. Al-Harali said: Those who have the core of intellect, which is apparent for the firm in knowledge. Thus, there was a distant contrast between the people of deviation and the people of remembrance. Among them is a one who remembers and reaches certainty, and a firm in knowledge who stops at the limit of faith, and an interpreter who leans towards the confusion of innovation, and a seducer who follows desire. Thus, the entirety of this statement informed about the states of creation in regard to receiving the Book, just as the statement of Surah Al-Baqarah informed about the directions of their reception of the rulings.