And when their deviation from the commands of the Book that came from Allah was established, it caused his ﷺ command to convey to the people what benefits them from the message of their Lord, who revealed those Books in one detailed verse consisting of ten words, in each word of which there is a ruling by itself. They said: And there is no equivalent to it except for the Ayat al-Kursi, for it consists of ten principles, each principle being independent by itself. So he said, causing their state to be the striving to remove it and acting against it: ﴿So for that﴾ meaning for this lofty revelation, which we have commanded all the messengers of the great laws, from those of strong will and others, or for that distancing action from the truth and doubt regarding the matter of the Book.

And when the context of the call to the creation was to what was revealed to him, he began with his saying: ﴿Call﴾ to whom Allah sent you with, agreeing on what the God commanded regarding the gathering on the Hanif faith. And when the caller for others does not benefit his call to that other unless he benefits himself, he said: ﴿And be steadfast﴾ meaning seek the people from your Lord regarding the difficulties of the call so that He may aid you in it and make it available to you regarding what you call to, which is obligatory upon him ﴿As you have been commanded﴾ from one who has no command for others in the details of the call, from gentleness and harshness and moderation, and other than that from informing the people with what their minds can bear and their upbringing according to what benefits them.

And when everything that contradicts our Book is desire, and everything that contradicts our Book is merely based on desire, he said: ﴿And do not follow﴾ meaning intentionally ﴿their desires﴾ in anything at all, for desire does not call to good, and the aim of everyone is to do what he has been commanded for the sake of the command itself, not for the sake of what he desires.

And when they had separated in the Book and doubted, so they believed in some and disbelieved in some, He commanded him with what contradicts their condition and said: "And say" meaning to all the people of the sects, and to everyone who can speak, for you have been sent to all of creation: "I have believed in what" (p-273) meaning in everything. And when the most complete of people in faith are those who most frequently recall the attributes of perfection from majesty and beauty, He directed the saying to the Greatest Name, indicating the highest paths in that, and said: "Allah has sent down" meaning the One who has complete greatness "from a Book". I do not differentiate between anything from His Books nor any of His Messengers, but every Book that has been established that it was sent down to a Messenger whose prophethood has been established by the miracle, I believe in it and call to it as the completeness of theoretical power necessitated. Abu Ali al-Qali said in the appendix of al-Amali: Abu Bakr - he is the son of al-Anbari - narrated to us: Abu Ja'far Muhammad ibn Uthman narrated to us: Sahab ibn al-Harith narrated to me: Bishr ibn Imarah from Muhammad ibn Suqah who said: A man came to Ali, may Allah be pleased with him, and said: O Commander of the Believers, what is faith or how is faith? He said: Faith is based on four pillars: on patience, certainty, justice, and jihad. Patience is based on four branches: on longing, fear, asceticism, and anticipation. So whoever longs for Paradise refrains from desires, and whoever fears the Fire turns away from prohibitions, and whoever is ascetic in this world is indifferent to calamities, and whoever anticipates death hastens to good deeds. Certainty is based on four branches: the insight of understanding, the interpretation of wisdom, the admonition of lessons, and the tradition of the ancients. So whoever understands insight interprets wisdom, and whoever interprets wisdom knows the lesson, and whoever knows the lesson knows the tradition, and whoever knows the tradition is as if he were among the ancients. (p-274) And justice is based on four branches: on deep understanding, the bloom of forbearance, the garden of knowledge, and the laws of judgment. So whoever understands the gathering of knowledge, and whoever is forbearing does not go astray in judgment, and whoever knows understands the laws of judgment, and whoever is forbearing does not neglect his affairs, and he lives among the people. And jihad is based on four branches: on enjoining what is good, forbidding what is evil, being truthful in situations, and detesting the wicked. So whoever enjoins what is good strengthens the backs of the believers, and whoever forbids what is evil humiliates the noses of the wicked, and whoever is truthful in situations has fulfilled what is upon him, and whoever detests the hypocrites is angry for the sake of Allah and Allah is angry for him, so He brings him near and elevates his rank. He said: Then the man stood up and kissed his head.

And when he informed about justice in the theoretical power, he followed that in the practical power and said: ﴿And I was commanded﴾ meaning by the One who has all authority with what He has commanded me of what has been revealed to me ﴿to be just﴾ meaning for the sake of being just ﴿between you﴾ O those who are divided in religions from the Arabs and the non-Arabs, from the jinn and mankind, as he called for the perfection of practical power. Then he explained that by saying: ﴿Allah﴾ meaning the One who has all sovereignty (p-275) ﴿Our Lord and your Lord﴾ meaning our Creator and the One who manages all our affairs. Therefore, He commanded us to be just in general because all are His servants.

And when the Lord is One, it results in His saying: ﴿To us are our deeds﴾ specific to us, do not attribute them to others ﴿and to you are your deeds﴾ specific to you, do not exceed to others. Because there is no need for us to take the deeds of some and give them to others, as that would only be done by one with an ulterior motive, and He, glorified and exalted is He, is encompassed by the attributes of perfection, so He is free from ulterior motives. And when this statement reached its completion in removing doubt and establishing the truth to what is as clear as the sun for the establishment of the message with miracles and the miraculous nature of this Book and its agreement with what is with the People of the Book, and the clarification of these two premises in which there is no dispute among any of the creation, the result of that was: ﴿There is no argument﴾ meaning existing in the disputation of any of us with his companion ﴿between us and you﴾ because the matter has reached complete clarity, so there is no benefit after that for disputation. What remains is only the argument with swords and the handling of cups of death, because we know by the informing of Allah to us in His Book, which its miraculous nature has indicated to the creatures that it is His speech, (p-276) so we hear it from Him that we are on pure truth and that you are on pure falsehood, and we have excused ourselves to you and conveyed with its proofs to the observation, so there remains only the sword acting in accordance with the virtue of bravery.

And when this is a position to say: Do you not fear Allah regarding whom you fight, and He is His servants? He answered with His saying, manifesting without concealment, to magnify the matter: ﴿Allah﴾ meaning the One who is the most just of judges ﴿will gather between us﴾ meaning we and you on one religion, so there will be no fighting. And in the Hereafter, in any case, He will judge between us ﴿and those who have wronged will know to what overturning they will be overturned﴾ [Ash-Shu'ara: 227]. So we did not advance to fighting except with insight.

And when the gathering is between people whose end may be to something other than Him, it has been clarified that the matter in it is otherwise. So he said, adding to what you understand: From Him was the beginning: ﴿And to Him﴾ meaning not to anyone else from where this name encompasses all attributes. ﴿The destination﴾ in both sense and meaning, for the completeness of His might, the comprehensiveness of His greatness, and the perfection of His mercy. And what was between the beginning and the return of matters that were such that one might think they are external - (p-277) to the actions of others in them - was merely a trial from Him, by which He establishes proof against the servants regarding what they are accustomed to among themselves. And what was acted upon in them by others, their actions were merely an incidental matter that corrects the proof against them and obligates them to the proof.