And when he clarified that the call to Allah is the greatest of positions and the noblest of ranks, and that it can only be achieved by clarifying the proofs of monotheism, of which the greatest is resurrection, and he made it so clear, it was sufficient to threaten anyone who turns away from accepting it. He said in a general statement to him and others, emphasizing a warning that their action is like that of one who thinks that He, glorified and exalted is He, does not observe their deeds: ﴿Indeed, those who distort﴾ meaning they lean by diverting the meanings away from the intended purpose and the paths of justice, similar to their saying: ﴿We do not worship them except to bring us closer to Allah﴾ [Az-Zumar: 3], or they engage in frivolous talk with mockery and distraction, and other types of nonsense, and all that encompasses the meaning of deviating from what is rightfully intended.

And when the act of engaging in heresy is a defect in acknowledging greatness, he reiterated its manifestation and said: ﴿In Our signs﴾ regarding what they possess of greatness indicating what we have (p-199) of oneness and the comprehensiveness of knowledge and the completeness of power. And when knowledge of wrongdoing, along with power, is a reason for punishment, he stated affirming knowledge after affirming power: ﴿They are not hidden from Us﴾ meaning at any time or in any manner, and We are capable of punishing them. Whenever We wish, We take them, and only a deficient one who fears missing out would hasten.

And when disbelief is a cause for throwing its possessor into the fire, and the decree is: 'And we are patient with the sinners, so whoever returns to us is safe from every fear, and whoever turns away to death, we will throw him into the fire,' it is caused by His saying, the Most High: 'Is he who is thrown into the fire?' That is, on his face, with the easiest matter due to his disbelief in the verses and his turning away from the clear signs. He will be fearful on the Day of Resurrection for what he sees of the precursors of that until what he feared overwhelms him. 'Is he better or he who comes to us safe on the Day of Resurrection?' When we gather our servants for presentation to us for judgment between them with justice, and he enters Paradise, the abode of peace, and his safety remains. The verse is from the mutual implication: it mentions throwing into the fire first as evidence of entering Paradise second, and safety second as evidence of fear first. Its secret is that it mentioned the intended matter itself, which is what fear occurred for its sake first, and safety, which is living in reality, second. And when this is a deterrent, and it is necessary for the rational person to turn away from his evil deeds to good deeds, hoping for Allah's grace and favor, it produced his saying, threatening and frightening and warning, turning the speech from backbiting to address, for it is more indicative of anger at continuing after this clarification: 'Do whatever you wish.' That is, you have known the fate of the wrongdoer and the doer of good. So whoever wants something from the two rewards, let him do his deeds, for he will meet them. And when the doer does not hope for negligence except on the assumption of the concealment of deeds, and the one for whom it is done does not leave the reward except for ignorance or inability, it clarified that He, glorified and exalted is He, is encompassing in knowledge, knowing the weight of atoms. So He said, encouraging, frightening, and affirming that they act like one who thinks that his deeds are hidden, shifting from the manifestation of greatness to what is the most indicative of uniqueness, so that he does not think that more knowledge is through many intermediaries: 'Indeed, He.' And He preceded their deeds, alerting to the importance of them very much, saying: 'By what you do,' that is, at all times, 'Seeing,' in sight and knowledge, for He is capable of everything from you.