And when it was established by this reasoning, which has no ambiguity and no refutation or objection to it, that the One who is capable of creating the great is, from the beginning, capable of arranging the small in return. It was also established that the creation of people is not based on the natures of the heavens and the earth; otherwise, they would be equal in knowledge and ignorance, in ability and form, and in appearance. This is because the nature's demand for that is on an equal level, with no variation in it, and there is no choice for it. Among the people are those who say that this creation is only due to the natures, and among them is Pharaoh, whose faults have been exposed in this surah. Many have revealed his disgrace, which indicates his invalidity, as that saying necessitates equality in what arises from that nature, since there is no choice for it. We observe that things are different, and this certainly indicates that they are not based on a nature, but rather on a chosen doer. Thus, the estimation is according to what the context of the verse indicates, certainly with its conclusion denying knowledge. And it connects what follows to what has not been mentioned: and the least of them know. It has been established that their Creator, who has differentiated between them, is a capable chooser with no partner. For the knowledgeable and the ignorant are not equal: 'And they are not equal' means: in any way from the aspects of sight, 'the blind and the seeing.' This necessitates the knowledge that the basis of the differing ones is not on nature, but rather on a chosen doer.

And when he mentioned the physical darkness and light, he followed them with the spiritual ones in a confused manner to reveal a part of the darkness as two parts of the light. This indicates that the guided one is precious in existence, like pure gold among coins. He said: ﴿And those who have believed﴾ meaning: they have established this truth, whether it is established or not. ﴿And have done righteous deeds﴾ likewise, they were doers of good. ﴿And not the wrongdoer﴾ meaning: the one who establishes wrongdoing, who has disbelieved and done righteous deeds. The difference in conjunction occurs because the intended meaning - and Allah knows best - is the equality between the individuals of the blind and the individuals of the seeing, the doer of good and the wrongdoer. However, since among the addressed there is the foolish and the intelligent, he conjoined the seeing without