And when the intended purpose in the one before it was to establish the wisdom of the One who revealed this Book, which is a clarification of everything necessary for the completeness of knowledge and the perfection of information, which was concluded with after He informed that He, glorified and exalted is He, is exclusive in the knowledge of the keys after He warned about the matter of the Hour, it was established by that and what preceded it that whatever He has affirmed, others from the people of the Book and others are able to deny it, and whatever He has denied, others are able to affirm it, and there is no affirmation of anything from Him. The result of that is that there is nothing among the things, whether minor or major, except that He knows it, glorified and exalted is He. And the greatest of that is the revelation of this wise reminder in which there is the affirmation of this knowledge along with the testimony of incapacity to oppose it, that it is from Allah. For this reason, He said, 'The revelation of the Book,' meaning the one that encompasses all guidance as you see from the gradualness from the heavens, 'there is no doubt in it,' meaning its being from the heavens is enough because the one who denies doubt and removes it, which is the miracle along with it, does not separate from it. So whatever they say that contradicts that is obstinacy or ignorance without a doubt, while it is from the Lord of the worlds, meaning the Creator of them, the one who manages their interests. It is not permissible in reason, nor does it occur in thought, nor does it happen in imagination, nor is it conceivable in fantasy that He would leave His creation while He is the wise manager without a Book that would be the cause of their preservation, or that anything from His Book would reach this noble Prophet without His command. It cannot be imagined that anything from it is not the saying of Allah, then it cannot be imagined that it is His words, exalted is He, but rather that he took it from some of the people of the Book, because this is not done with an angel, so how about with the King of kings? How about with the One who is knowledgeable of the secret and the open, whose knowledge encompasses the hidden and the apparent? If anyone were to claim against Him what He did not permit, He would not have supported him with miracles.

And when he confirmed him regarding those prolonged periods, especially the miracles attributed to him and claimed against him, this is the utmost of what is in the family of 'Imran, just as the first of Luqman was the utmost of the first of the Qur'an that is unrestricted. And Imam Abu Ja'far ibn al-Zubair said: When the Surah of Ar-Rum contained what was indicated regarding the wonders that He, glorified and exalted is He, has placed in the world of the heavens and the earth, and regarding the mention of the innate disposition, it was then followed by the Surah of Luqman as an introduction to the fact that the totality of those evidences from the verses of the Book and its witnesses and proofs, and that He has guided whom He wills to the path of the innate disposition, even if He did not test him with what He tested many of those mentioned. So it did not benefit him, and he was called but did not respond, and the warnings were repeated to him but he did not listen to them, because all of that, guidance and misguidance, occurs by His will and prior decree. And He, glorified and exalted is He, followed that with what alerts the one who reflects on its correctness, saying: "And whoever submits his face to Allah while he is a doer of good, then he has certainly grasped the firmest handhold" [Luqman: 22]. So He informed that salvation and happiness is in submission to Him and to what occurs from His rulings. And He comforted His Prophet, blessings and peace be upon him, and gave him patience with His saying: "And whoever disbelieves, let not his disbelief grieve you" [Luqman: 23]. Then He, exalted is He, mentioned the return of all in subjugation and their return to judge their compulsion due to the clarity of the matter to Him, exalted is He, saying: "And if you were to ask them, 'Who created the heavens and the earth?' they would surely say, 'Allah'" [Luqman: 25]. Then He admonished all with His saying: "Your creation and your resurrection is but like that of a single soul" [Luqman: 28], meaning that this is not difficult for Him, glorified and exalted is He, nor is it hard; the little and the much are the same. Then He alerted with what clarifies that, from the entrance of the night into the day and the day into the night and the movement of the ships by His grace, "That is because Allah is the Truth" [Luqman: 30]. Then He confirmed what preceded of their return to Him in times of hardship, saying: "And when a wave covers them like canopies, they call upon Allah, making religion exclusively for Him" [Luqman: 32]. But when He, glorified and exalted is He, saves them and delivers them, they return to their evil states. This is while they have witnessed His kindness towards them and His taking of them in times of hardship by their own hands, and they have acknowledged that He is the Creator of the heavens and the earth and the one who has subjected the sun and the moon. And that is a witness from their condition regarding their following what He has decreed for them and their standing at the limits of the precedents. "And whoever submits his face to Allah while he is a doer of good, then he has certainly grasped the firmest handhold" [Luqman: 22]. Then He, glorified and exalted is He, turned to all and called them to His piety, warning them of the Day of Resurrection and its severity, and warning them against being deceived. And He informed them that He alone has knowledge of the Hour, and the sending down of rain, and knowledge of what is in the wombs, and what occurs from the acquisitions, and where each of the creatures dies. So when the Surah of Luqman, with what it clarified from its contents, contained reminders and motivations regarding what was mentioned, and informing of His uniqueness, glorified is He, in creating all and owning them, He followed that with what rules regarding the affirmation of the correctness of the Book, and that it is from Him, and that what is contained within it of proofs and evidences raises every doubt and removes every suspicion. He said: "Alif Lam Meem" [Luqman: 1] "The revelation of the Book, there is no doubt in it, from the Lord of the worlds" "Or do they say, 'He has fabricated it?' Rather, it is the truth from your Lord" [As-Sajda: 3], meaning does this occur from them after its clarity and the clarity of its evidences? Then He followed that with His saying: "What do you have besides Him of a protector or any intercessor?" [As-Sajda: 4]. This completes His saying: "And whoever submits his face to Allah" [Luqman: 22] and His saying: "And if you were to ask them, 'Who created the heavens and the earth?' they would surely say, 'Allah'" [Luqman: 25] and His saying: "And when a wave covers them like canopies, they call upon Allah, making religion exclusively for Him" [Luqman: 32] and His saying: "Fear your Lord" [Luqman: 33] "What do you have besides Him of a protector or any intercessor? Will you not remember?" [As-Sajda: 4]. With what you have reminded, do you not see the matter of Luqman and his guidance by mere evidence of his innate disposition? So what is wrong with you after the reminder and the reprimanding of the deterrents and the succession of evidences and the recurrence of the verses that you hesitate from following your Lord while you have acknowledged that He is your Creator, and you have turned to Him in your need? Then He informed His Prophet, blessings and peace be upon him, of the return of the one who opposed and his response when no return will benefit him, nor will a response avail him. He said: "And if only you could see when the wrongdoers hang their heads before their Lord" [As-Sajda: 12]. Then He, glorified is He, informed that what occurs from them is by His will and prior wisdom, so that the fortunate and certain one may take himself to submission, saying: "And if We had willed, We could have given every soul its guidance" [As-Sajda: 13], just as We did with Luqman and whom We willed to guide. Then He mentioned their division according to the precedents, saying: "Then is one who was a believer like one who was a disobedient? They are not equal" [As-Sajda: 18]. Then He mentioned the fate of the two groups and the outcome of the two parties. Then He followed that with the bad state of the one who was reminded and turned away, saying: "And who is more unjust than one who is reminded of the verses of his Lord and then turns away from them?" [As-Sajda: 22]. And the speech continued until the end of the Surah. The end.