And when he mentioned that they made for Him partners, although He created the earth in two days, and concluded that the best of the good is the supplication to Allah, and he concluded the matter with supplication characterized by knowledge, he followed it with evidence of monotheism, informing that monotheism is the best of the good that drives away everything. This serves as a reminder that the call to Allah, glorified and exalted is He, is an expression of illuminating the evidences that point to the essence and attributes. This is done by clarifying the actions and their effects, and He is the All-Knowing of all that is in it, from parts and aspects, substance and accident. He began by mentioning the celestial bodies because they are more indicative. He said, adding to what you can estimate: 'Among His signs, arising from the comprehensiveness of His knowledge, which necessitates the comprehensiveness of His power, which produces the resurrection of whom He wills and the enforcement of His will in all that He desires, which necessitates His uniqueness in divinity, is that He created the heavens and the earth in six days: 'And among His signs' that indicate His oneness:

And in everything there is a sign that indicates that He is the One.

And when darkness is non-existence and light is existence, and non-existence is prior, He said: 'The night and the day,' meaning the two signs by their difference and their state, indicating His power over resurrection and over every decree. 'And the sun and the moon,' which are the night and the day, like the soul for the bodies. And these existences, along with what has passed from the creation of the heavens, are the book of the Sovereign, the Just, to mankind and the jinn, witnessed for them by sight, as it is said:

Consider the lines of existence, for they are messages from the Most High King to you.

And He has written in them, if you reflect, a plan: except for everything, what is besides Allah is false.

And when it was established for Him, glorified is He, the uniqueness in creation and command, and it was hidden except by the light of Allah, or the sun and the moon were among His known signs indicating the existence of this world and the Hereafter, and they were observable. And man, with limited intellect, is bound by imagination to what he sees due to his distractions, except for whom Allah protects. He produced His saying, warning against worshiping them for what he sees of their splendor and what is in them of benefits: 'Do not prostrate to the sun,' which is the greatest of your idols, for it is among His creations. And He repeated the negation for the sake of emphasis on the negation and to indicate that the prohibition of each of them is independent. For this reason, He revealed the place of the implicit and said: 'Nor to the moon' likewise.

And when He prohibited prostration to them, He commanded prostration in a way that clarifies their deserving of it and their lack of deserving or the deserving of something other than them. He said: ﴿And prostrate﴾ and He indicated His greater majesty by revealing the place of the implicit by saying: ﴿To Allah﴾, meaning the One who possesses all perfection without any blemish of deficiency from sayings or the occurrence of changes. ﴿The One who created them﴾, meaning the four for your sake, so He is the One who deserves divinity. He used the feminine form because what does not have intellect is judged by the ruling of the feminine in the pronoun, and it is also verses. In it, there is a reference to the extreme lowliness of them from what they were qualified for and a condemnation of their worshippers for their excessive ignorance. It may be that counting the moon as moons is because it can sometimes be a crescent and at other times a full moon and at other times a waning moon. Therefore, it gathered a reference to His subjugation of them by changing them in form and gathering them by movement. For this reason, He expressed with the feminine pronoun which is used for the plurality of what does not have intellect.

And when it became clear that all are His servants, and the Master does not accept the association of His servant with another servant in the worship of his Master, He said: ﴿If you are truly worshipping Him﴾, meaning specifically with the utmost firmness ﴿You worship﴾, as is the explicit statement of yours in supplication during times of hardship, especially at sea. The essence of your saying is: ﴿We do not worship them except to bring us closer to Allah﴾ [Az-Zumar: 3]. So if you associate anything with Him by prostration or otherwise, then you have not specified Him with worship because prostration is part of worship and an act of it, and even if at one time for another, it is association in general. Whoever associates with Him has not worshipped Him alone, and whoever does not worship Him alone has not worshipped Him at all, because He is the richest of the rich, and He only accepts the pure, and He is closer to His servants than anything else. He is likely to take revenge for your association. And in the verse, there is a reference to urging the protection of human beings from prostrating to others, raising their status from being prostrators to a creature after they were prostrated to. For indeed, He, glorified and exalted is He, commanded the angels who are the noblest of His creation after them to prostrate to Adam while they were in his back, and the accursed Iblis was arrogant, so may he be cursed. So there is a great difference between the two statuses.