And when he negated the suitability of representation over the people in guidance and misguidance for others, and indicated that with His dominion and ownership, and informed of their deliberate falsehood, this necessitated the obligation of seeking refuge in Him, and turning away from others, and limiting determination to Him. So he said (p-524) - informing of that; and teaching what is said when opposing the caller by following desires -: ﴿Say﴾; meaning: O you to whom the Book has been revealed; no one understands from us the true understanding except him; desiring from your Lord that He may support you against them in this world and the Hereafter; ﴿O Allah﴾; meaning: O Allah; and this is a pure call; and it is also used in two other ways, which Ibn al-Khashab al-Mawsili mentioned in his book "Al-Nihayah Sharh al-Kifayah"; one of them is to be mentioned to enable the answer in the heart of the questioner; as the Prophet (blessings and peace be upon him) said to Dhamam ibn Thalabah - may Allah be pleased with him - when he said: "Did Allah command you to pray the five prayers?" He said: "O Allah, yes"; to the end of what he said to him; and it pleased him that the one being asked, when he mentioned Allah in his answer, his mentioning of Him would encourage the questioner to believe him; because it would be more profound in his heart, if he did not resist the mention of Allah; and he was not in the process of it; and he is among those who adhere to the use of falsehood. And the second is that it indicates the rarity and the infrequency of the mentioned; like the saying of the authors: It will not be so; O Allah, except if it is so; as if he sought forgiveness from Allah for his certainty; or he does not close the door to the possibility of something other than what he mentioned; so he said: O Allah, forgive me; for it may be so; it has ended; then he replaced - according to Sibawayh - and described - according to others - and said: ﴿Creator﴾; meaning: "Originator"; from nothing; ﴿the heavens﴾; meaning: all of them; ﴿and the earth﴾; meaning: its kind; and when the ability (p-525) cannot be complete except with the completion of knowledge, he said: ﴿Knower of the unseen and the witnessed﴾; meaning: what cannot be known by creation; and what can be known. And when it was that others - glorified and exalted is He - cannot do that, the specification in His saying: ﴿You﴾; meaning: only You; ﴿judge between Your servants﴾; meaning: me; and them; and others; in this world and the Hereafter; there is no escape from that; and no wisdom is correct except it; just as everyone judges between his servants and those under his command; it is not permissible in his opinion to be other than that; ﴿in what they were﴾; meaning: always; by what their natures, which You created them upon, necessitated; ﴿in which they differ﴾; and as for others, he does not know all that they do; so he cannot judge between them; and as for other than what they are accustomed to differing in, he does not judge between them in it; because it is either what they were prepared for by their sound natures and their correct minds to agree upon; so it is the truth; or what they experience differing in; not by intention; or with an unstable intention; so it is from what good deeds erase; so it is known that the prioritization of the context is for specialization; not for separation.