And when He established - glorified and exalted is He - the clear evidence of the great disparity between the one who is devout during the night; prostrating and standing; calling upon Allah sincerely in religion; and between the one who calls upon Allah alongside partners; and He concluded with the use of examples; and the examples were clearer in what is meant by the states; He said - alerting to their greatness; by directing the saying from the manifestation of greatness; to the Greatest Name; which encompasses all attributes of perfection -: ﴿Allah sets forth﴾; that is: the Greatest King; the One unique in attributes of perfection; ﴿an example﴾; for these two men; while there is no doubt that a person of reason knows that the polytheist does not compare to the sincere one; let alone to say: that the polytheist is greater; as the polytheists say; and when the male is stronger than the female; and more aware of the locations of benefit; and harm; and when his being mature is greater due to his strength; and more intense in his resolve; it would be more likely for him to repel disgrace from himself; and to defend against injustice from his side; and to protect his sanctuary; He said - clarifying the example; indicating the rebuke of the disbelievers; and their contentment with themselves for what they do not accept for themselves (p-498) the least of the slaves -: ﴿a man in it﴾; that is: specifically; and when their deities - being among the created beings - are numerous in similarities and counterparts; He expressed them in the plural of multitude; saying: ﴿partners﴾; in the apparent sense of idols; and in the hidden sense of desires and lusts; and He described the partners with His saying: ﴿quarreling﴾; that is: differing; difficult; they pull at each other; with bad morals; and their narrowness; and the ugliness of partnership; for none of them is satisfied with fairness; for he cannot satisfy them at all; ﴿and a man who is at peace﴾ that is: free from dispute; ﴿for a man﴾; so there is no partnership for anyone else in it; nor any relation at all; so he is more deserving of being able to satisfy him; with his ease from the pulling of partners - this is according to the reading of the Meccan and Basran; and according to the reading of the others by omitting the alif; and opening the lam; and it is a description by the source; for emphasis.

And when the situation became clear in it truly; he said: ﴿Are the two equal?﴾; meaning: the two men; one of them being equal to the other in some way; even if with utmost effort and care; and when the equality was ambiguous he said: ﴿As an example﴾; meaning: from the perspective of the example; that is: do their examples equal?; meaning: is there one example that encompasses both of them; even if they are both equal; it is a distinction transformed originally from the doer; and the answer to this interrogative negation is certainly: there is no equality; rather the example of the righteous man is in utmost beauty; so likewise is his example; and he is the devout sincere one; and the example of the man who has fallen into conflict is in utmost ugliness; so likewise is his example; and he is the one calling to rivals. And when it was known by this example set forth for the two men the lowliness of the one who shares; and he is the one calling to rivals; and the exaltation of the righteous; and he is the devout one; this appeared thereby; without doubt; the insignificance of the sharers; and the greatness of the singular; and He is Allah; thus it certainly produced his saying: ﴿All praise﴾; meaning: the encompassing of the attributes of perfection; ﴿is for Allah﴾; the One who has no equal; everyone knows this; due to His manifestation; due to the evidence upon Him; so it is not correct for Him to have a partner; ﴿But most of them﴾; meaning: the people; ﴿do not know﴾; because they act in a manner that is not befitting this knowledge; so they associate with Him; either openly; or secretly; and it may be said: He has all perfection; so those who do not turn to others have no least attention to scholars; rather they have no knowledge at all; and they are the polytheists in open polytheism; and as for the people of hidden polytheism, they - even if they have knowledge - it is not complete.