And when it was that whoever opposed the command of the king was deserving of something happening to him by which he would be avenged; the listener longed for what was from the king to him; he began the explanation of that with his saying: ﴿He said﴾; and he clarified that he was in a state of distance by his saying: ﴿O﴾; and he clarified his despair from [UNTRANSLATED-LATIN: ar-rahmah] mercy; and that there was no response for him at all; by his expression with his saying: ﴿Iblis, what﴾ that is; what prevented you from prostrating?; and he clarified what necessitates his obedience; even if he commanded the glorification of what does not have reason; by his saying - expressing with the tool of what does not have reason about whom was rational at the time of prostrating to him - fully rational -: ﴿For what I created﴾; for I am the one who knows it; and what it deserves; without anyone else; and I did not command to prostrate to him except for a wisdom in the matter; and a trial for others; and he emphasized the explanation of that by mentioning the hand; and its duality; he said: ﴿With My two hands﴾; that is: without the mediation of a cause between this type; and that is only for the sake of more specificity; and the intended meaning of the hand here is an honorable attribute; not a blessing; and power; known to Him - glorified and exalted is He -; and for whoever has delved into the sciences of language; and [UNTRANSLATED-LATIN: as-sunnah]; He specifically honored the creation of Adam - peace be upon him - for his elevation; and in the duality of the hand is an indication that perhaps he revealed in it meanings of the left; even if each of his hands is blessed; then he divided the preventer into the request for elevation; and the existence of elevation; with the denial of him in relying on something of the two; he said - in the form of an interrogative for confirmation; with denial; and reproach; clarifying that it is necessary for him; without a doubt; to have an increase upon what he disbelieved in to be upon one of these two matters -: ﴿Did you become arrogant﴾; that is: did you seek to be higher than him; while you know that you are beneath him; so you are by that unjust; thus you were among the arrogant; those deeply rooted in the description of injustice; for indeed whoever dared to the least of it; is close to reaching its most; ﴿Or were you﴾; that is: with what you have of the firmly established nature; ﴿of the exalted﴾; that is: the great ones; deserving of arrogance; and I do not know that; so I diminished you from your rank; thus you were unjust in my command to you; therefore you elevated yourself and did not prostrate to him; this is the intended meaning; not what some of the [UNTRANSLATED-LATIN: malāhidah] say that the exalted ones are a group of angels who did not prostrate; because they were not commanded; for that is a flaw in the generality confirmed by this great confirmation; and in the interpretation of the scholars for it without doubt; and the verse is from the [UNTRANSLATED-LATIN: ihtibak]; the act of arrogance first indicated the act of elevation secondly; and the description of elevation secondly indicated the description of arrogance first; and the secret of that is that the denial of the absolute act necessitates the denial of the restricted; for the absolute is with an increase; and the denial of the description necessitates the denial of the act; for it is its part; while the denial of the act from this necessitates the denial of the act from that; so each of the two acts is indicated by its denial twice; once by denying the act of its equivalent; and another by denying its own description; and the two descriptions likewise; and the act of arrogance is more deserving of denial than the act of elevation; and "Or"; is equivalent to the interrogative hamzah; and if it was omitted from the reading of some of them; for the indication of "Or" is upon it; even if the act differs; Abu Hayyan said: Sibawayh said: you say: "Did you strike Zayd or kill him?"; for beginning here with the act is better; for you are only asking about one of them; you do not know which of them it was; nor do you ask about the location of one of them; as if you said: "Which of that was it?"; it has ended.