And when He commanded him - glorified and exalted is He - with this command; he called for his right to it; and that he did not seek anything other than his right; and that it cannot be imagined that it would be for anyone else; he said - in response to one who seemed to ask: Why did He prevent him from turning to anyone else? Calling out; indicating that there is no equal to Him; so it is not permissible for anyone who hears this call except to submit willingly; or unwillingly -: "Indeed, to Allah"; meaning: the Most High King; alone; "is the pure religion"; because to Him belongs the command and creation; no one shares in it with Him; just as He alone created you; and created everything you possess; so likewise it is fitting that you single Him out with obedience; and because if anyone worships Him sincerely; He is enough for him in everything; as for others, if anyone sincerely worships Him, it would not be possible for Him to suffice him in anything at all; let alone everything; and the religion that is worthy of sincerity is Islam; which has been in every community; based on the five established principles; confirmed by pure sincerity; arising from vigilance in the commands; and prohibitions; and all that pleases the legislator of the religion; or angers Him; so its entirety is for Allah; without any apparent or hidden desire; for fame or otherwise; and He alone has the right to it - glorified and exalted is He - without anyone else; because He is the one who legislated it; and no one has any command with Him; so how can one who has no command in any way share with Him; and as for what contains the slightest association; it is a rejection against its doer; and Allah is Self-Sufficient, Praiseworthy; and this - as you see - is a call to which, by my life, the necks submit; so the heads bow down; and there is no response to it except with "Yes, by His might"; and "Indeed, by His majesty and greatness"; Al-Qushayri said: And what the servant has in it is a share, he is far from sincerity; O Allah, unless it is by His command; for if He commands the servant to seek reward for his obedience; and he obeys Him; he does not deviate from seeking reward in his obedience; and were it not for this, it would not be correct for there to be anyone in the world who is sincere; Ibn Burjan said: And that - meaning: abandoning sincerity - is all born from the love of permanence in this world; and forgetting the meeting with Allah (the Most High); then he said what means: Indeed, that is from association; and it is of three types: association in divinity; which is to see with Allah another deity; and it is the association of the Magians and the anthropomorphists; and the idolaters; and it is akin to the error of the Qadarites; the second is association in worship; by showing off; and attributing the action to oneself; and the third is hidden association; which is hidden desire; and it is to conceal the action; and fear its manifestation; and to love if it were to be revealed; and praised for its secrets; and one of the best aids to sincerity is shyness from Allah; (p-443) to adorn oneself for others with an action that He inspired you to; and empowered you to; and you thought in it; and claimed to seek closeness to Him; so His enemy, Iblis, came to you; who opposed Him in you; so you obey him in what harms you; and does not benefit you; so seek help in your worship with concealment; conceal your good deeds; just as you conceal your bad deeds; for indeed, the action done in secret is seventy times greater than the action done publicly; and that is like a tree; when its roots appear, its drinking weakens; and it is harmed by the heat of the air; and its cold; and it is exposed to pests; from cutting; and dryness; and otherwise; and its branches do not flourish; and its leaves diminish; so its benefit is little; and if its roots sink, it becomes safe from pests; and is secure from being cut by the hands of people; so its drinking increases; and its water flows within it; so its branches increase; and its leaves turn green; and its goodness increases; and its fruit becomes good for its gatherers; so likewise, the action if it has roots in the heart that are concealed, it flourishes in itself; and is purified from impurities; and its goodness increases; and its reward becomes good for its doer; and if it appears, it is not safe from the eyes of the onlookers; and if it is hidden, nothing remains to be feared from it; except for self-admiration; and the love to be seen; and it is the hidden desire; and from their saying: "Whoever knows Allah after misguidance; and knows sincerity after showing off; and realizes death in its true place; does not neglect death and preparation for it with what he can."; it has ended.

And when He informed - glorified and exalted is He - about what belongs to Him alone; and it was the place of the matter of man; rather all of the animals; regarding guidance to their interests; for them to act upon it; and their harms for them to leave it; the context guided to the fact that the estimation is: So whoever sincerely dedicates his religion to Him, He guides him in all of his affairs; even if the confusion intensifies; and the faces of misguidance accumulate; He turned to inform him about those who adhered to misguidance; and error; and impossibility; and He said - warning against a state like his; by what was decreed upon him in his outcome: ﴿And those﴾; and when man was created to be submissive to the Sovereign, the Judge; and does not turn to anyone else except by treating the soul with what it has of desires and tyranny; He expressed it in the form of causation; so He said: ﴿They took﴾; meaning: they treated their minds; until they diverted them from Allah; so they took; and He alerted them to their error in being pleased with the lesser over the greater; by His saying: ﴿Besides Him﴾; and it is known that everything is beneath Him; ﴿Allies﴾; meaning: they entrust their affairs to them; and it includes those who took their scholars; and their monks as lords besides Allah; while acknowledging that Allah alone created them; and provided for them.

And when their action was of the most astonishing wonders; He clarified what they directed their action with to be a clear sign that there is no guidance for them; so He said: ﴿What﴾; meaning: saying to those who sincerely dedicated their religion to Him; when they denied upon them that they should take besides Him an ally: What ﴿We worship them﴾; for something of the things; ﴿Except to bring us closer﴾; and He alerted - glorified and exalted is He - to their distance from the truth by expressing with the greatest name; along with the particle of purpose; so He said: ﴿To Allah﴾; to whom belongs the strongholds of honor; and the gathering of greatness; a great closeness; on the face of graduality; and He brings us closer to Him ﴿Zulfa﴾; meaning: a good closeness; easy; delightful; increasing; growing; exalted; Al-Qushayri said: And they did not say this from Allah; nor by His permission; but they judged that from themselves; so Allah responded to them; and in this is an indication of what the servant does (p-445) of nearness with the activity of his soul; without it being necessitated by the ruling of the time; so all of that is following desires; it has ended; and the verse is from the intertwining: it mentioned the act of drawing near first; as evidence of the act of closeness second; and the name of closeness second; as evidence of the name of drawing near first; and its secret is that they intended by this excuse to silence the ugliness of their action; so He came - glorified and exalted is He - in His narration about them with the most emphatic manner; because the indication of the meaning with two words is more deserving of its stability; and its abundance; than with one word; and He began with the most elegant of the two actions; and the most famous; and the lightest; and the clearest; and indeed, a people have lost, by my life, the utmost loss who have adhered to the ugliest of doctrines; and made their excuse this verse which Allah condemned the one who used it as an excuse; and based on that, their excuse has circulated with many minds; and they are the people of union; who have no more foolishness than their minds; nor more rigidity than their thoughts.

And when it was that the only foundation of their religion is desire; and every person who follows desire does not cease to be in turmoil within himself; so how if there is with him another?! So how if they are many?! Then disagreement increases; and disputes; and if that does not occur by action; it is by force; and for this reason, each tribe among those who worship idols has an idol different from the idol of another; and some tribes worship Sirius; and some of them worship the angels; and some others besides that; (p-446) ﴿Indeed, those who have divided their religion and have become sects, you have nothing to do with them﴾ [Al-An'am: 159] ﴿So they have cut off their affair among themselves into factions; each party rejoicing in what they have﴾ [Al-Mu'minun: 53]; He pointed this out; warning them with His saying - informing; affirming; for the sake of their denial -: ﴿Indeed, Allah﴾; meaning: the One who has all the attributes of perfection; and when He did not restrict the ruling to the Day of Resurrection; and they were acknowledging that calamities in this world are from Him; He said: ﴿He will judge between them﴾; without any further confirmation; meaning: between all those who oppose in religions; and others; among those who take allies besides Him; and among the sincere; and others; so it is necessary that He supports the people of truth over all the people of falsehood.

And when they were divided; most of their tribes were contrary to what others believe; he said: ﴿In what﴾; meaning: in the religion that...; and the matter that...; and when their judgment was based on desire, providing them with motives for disagreement; and the adoption; upon which the speech is based; has a great consideration for treating the inner self; unlike the Surah of 'Yunus'; the pronoun was established here; he said: ﴿They﴾; meaning: with their inner selves; ﴿In it they differ﴾; meaning: they have no foundation that controls them; they do not return except to the past; however they turn; because they are confined to that action; which is based on desire; which is the source of disagreement; so how if the disagreement of the sincere ones and their denial of them is added to that; which their excuse has guided them to?! It has become clear from this that the disagreement of the imams in understanding the Book of Allah; and the Sunnah of His Messenger, blessings and peace be upon him; for the rules they have derived from that; they do not deviate from it; it is not disagreement; rather it is agreement; for the unity of what they refer to from the correct and established origin from Allah; and from this is the denial of the Prophet, blessings and peace be upon him, against Umar; and Ubayy; and others - may Allah be pleased with them -; when each of them denied the one who opposed him in recitation; and he said: "Indeed, this Qur'an was revealed on seven letters; so do not disagree." So there is no difference between each of the two matters relying on the Prophet, blessings and peace be upon him; whether by transmission; or by ijtihad; because it is in the strength of agreement; for the unity of its reference; and Allah is the Grantor of success; and it is possible that the pronoun in "between them"; refers to them; and to their deities; for there is no silent deity among them; nor a speaking one; except that it is screaming with the tongue of its state; if its tongue does not speak; that it is subdued; controlled; worshipping; not a deity; so they - along with those whom they worship - are in the utmost disagreement. And when it was clear that the religion cannot be valid except if it is organized by a non-disjointed system; and when the religion is crooked; calling for division; calling upon itself to detach from it; and to distance from it; the situation necessitated amazement from those who adhered to it; let alone those who persist in it; let alone those who do not pay attention when alerted; let alone those who fight for that; he answered someone who seemed to say: What is the reason for their persistence on this misguidance; which necessitated for them to cut off the disagreement by action; or by force? So he said - confirming; refuting those who deny what this report contains; even if it appeared to some of the blind otherwise; from what seems to be from the liars; and the disbelievers; from adorned actions; and subtle thoughts; so they are thought to be guidance; and they are nothing but a trap; and when the context guided to the meaning: because they are not guided; because Allah did not create guidance in their hearts; he arranged his saying -: ﴿Indeed, Allah﴾; meaning: the Sovereign, the Able; the Subduer; the Wise; and when the origin is: He does not guide them; and He intended - glorified and exalted is He - to generalize; and to attach the ruling to the description; repelling from it; he said: ﴿Does not guide﴾; meaning: does not create guidance in the heart of ﴿Who is﴾; meaning: for his inner self; ﴿A liar﴾; meaning: one who commits lies; deeply rooted in it; until his lying led him to say about the King of kings: Indeed, something brings him closer without His permission; and he submits in worship - which is the ultimate form of glorification; for it is not appropriate for anyone other than the one who bestows the utmost grace - for one who does not possess harm; nor benefit; and he did not express in lying with a form of exaggeration; because those to whom the context is directed have not committed any lies except in their claim that they bring them closer.

And when one who disbelieves at a time in history has increased his disbelief; due to the abundance of evidence for monotheism; and what Allah has done for him of kindness; and these who have the context have disbelieved by their glorifying their partners in worship; and by their worship of them in action; and by their claiming closeness to them; He said, "disbelievers"; in the form of exaggeration; and it is better to say: that the exaggeration is to make clear that the one who is not guided is indeed the one upon whom He has sealed - glorified and exalted is He - death upon that; Al-Qushayri said: and the indication is to the threat of one who exposes himself to a position that is not his; and claims something in which he is not truthful; for Allah does not guide him at all to what contains his rectitude; and his punishment is to deprive him of that thing which he has claimed before its realization by its existence and tasting it.