(p-230) Surah Ha-Mim 'Ain-Sin-Qaf, and it is also called 'Ain-Sin-Qaf and Ash-Shura. Its purpose is the gathering on the religion whose foundation is faith, and the mother of its pillars is prayer. The spirit of its matter is the unity through mutual consultation which necessitates all the people of the religion to be equal, just as they are equal in servitude to their Legislator. The greatest benefit in this is spending and supporting one another in what is in hand, and pardoning and forgiving the wrongdoer, and submitting to the truth even if it is difficult and burdensome. All of this is what this book calls to, which is the spirit of the body of this religion, expressing what it calls to from the merits of good deeds and the nobility of traits by the straight path. To this, the end of the previous surah hinted, so that it becomes clear to them that it is the truth (﴿Indeed, He encompasses all things﴾ [Fussilat: 54]). And it clarified what is in this by His saying: ﴿Establish the religion and do not divide in it﴾ [Ash-Shura: 13], ﴿Except for affection among relatives﴾ [Ash-Shura: 23], ﴿Respond to your Lord﴾ [Ash-Shura: 47], ﴿We guide thereby whom We will of Our servants﴾ [Ash-Shura: 52], ﴿And indeed, you guide to a straight path﴾ [Ash-Shura: 52], ﴿Indeed, to Allah belong all matters﴾ [Ash-Shura: 53]. And its naming as Ash-Shura is a clear correspondence to that due to the conclusion, and likewise with the disjointed letters, for they encompass the three exits: the throat, the lips, and the tongue. (p-231) And it also combines the two types of the dotted and the non-dotted, and the two descriptions of the pronounced and the whispered. It is a comprehensive intermediary between the letters of the Mother of the Book, the first mention, and the letters of the great Qur'an. This purpose is the ultimate goal of its sister, Surah Maryam, which corresponds to it in beginning with equality in the number of disjointed letters, and in ending in that the one who is specified with the outcome of matters is the one specified with the ability to destroy the nations. This is because its purpose is His attribute, glorified and exalted is He, of encompassing mercy by bestowing all blessings upon all His creation. The ultimate goal of this gathering on the religion, and when they corresponded in purpose in beginning and ending, Ash-Shura was distinguished by the fact that its letters are two. By this, He, glorified is He, indicated to the people of insight that it is a reference to the religion being two parts: roots and branches. Maryam indicated the roots. ﴿That is Jesus, son of Mary, the word of truth about which they are in dispute﴾ [Maryam: 34]. And indeed, Allah is my Lord and your Lord, so worship Him; this is a straight path.

﴿Do you know of any who is His equal?﴾ [Maryam: 65] And the Shura is upon the entirety of the religion, both its foundations and branches. He has legislated for you of the religion what He commanded Noah ﴿And that which We have revealed to you﴾ [Ash-Shura: 13] (This verse corresponds to the beginning, and as for the correspondence at the end, it is that both conclude with two words: the first of each is the last of the other, and the last of each first is the other. This indicates that the two Surahs are one encompassing circle of the religion, connected with no separation. That is because the end of Maryam is the beginning of Ash-Shura, and the end of Ash-Shura is the beginning of Maryam. ﴿Indeed, We have made it easy to understand in your tongue﴾ [Maryam: 97] (The verse is ﴿Thus We reveal to you and to those before you, Allah, the Exalted, the Wise﴾ [Ash-Shura: 3] ﴿And thus We have revealed to you a Spirit from Our command﴾ [Ash-Shura: 52] ﴿You did not know what the Book was (p-232) nor what faith was﴾ [Ash-Shura: 52] (Until its end is ﴿Mention of the mercy of your Lord to His servant Zechariah﴾ [Maryam: 2] (- Until the end of the story in the supplication for the inheritance of wisdom and prophethood, whose spirit is revelation, and Allah is the Guide. And also its naming by some of it indicates the part to the whole. In the name of Allah (Who encompasses the attributes of perfection, so His command is executed, and everything responds to Him willingly or unwillingly. The Most Merciful (Whose mercy encompasses all, and He has prepared His servants to accept His command. The Most Compassionate (Who has chosen His allies with what the Divine will is pleased with from His mercy, thus uniting their words upon His religion in belief, action, and outcome.)

'In the name of Allah, the Most Gracious, the Most Merciful' These letters may be an indication of words organized from great speech. It suggests that the meaning of this collection may be said: The wisdom of Muhammad has risen and spread, and it has cured the ailments of hearts. It has divided its letters into two parts, corresponding to the remaining sisters and after it are two verses. And 'Kaf-Ha-Ya-Ayn-Sad' [Maryam: 1] was not divided because it is a single verse and has no sister. And 'Alif-Lam-Mim' [Al-A'raf: 1] was not divided either, although it has sisters, because it is a single verse. And there is no letter in the Qur'an that is a single verse. It may be considered a singularity, thus it serves as an indication of secrets that fill the lands and explain the chests and thoughts. If you look at their exits, you will find that the beginning in them has occurred from the lowest center of the throat to the tongue with the name of the letter 'Ha', and it is followed by the middle letters of the lip, which is 'Mim'. Then there is a return to the center of the throat from the farthest part of the tongue in the name of the letter 'Ayn', which encompasses both the throat and the tongue. The fourth aims at the tongue with the letter 'Seen', which is from its lowest part to the lips, and it is its head. It has a connection to the lips and a connection to the upper mouth. Thus, in this regard, there is a gathering. Then after this appearance, there are depths to the root of the tongue, which is the farthest from the lip with the letter 'Qaf'. The name of this letter has a gathering by beginning with the root of the tongue along with the roof of the throat and ending with the upper lip and the lower incisors. In these letters, there are three, and most of them have a connection to what is in them of the gathering to the purpose of the surah. The beginning has been consistent in what was from two letters gathered by an exit from above, then from below, indicating that there will be for the people of this religion after the appearance depths, as was in the beginning of Islam when the Prophet and his relatives were confined in the valley. This is also an indication that from the adornment of the apparent, it transitions to the purification of the hidden. Whoever adorns his apparent with the gathering of good deeds, Allah corrects his hidden with sincere and honest vigilance. It is upon the fact that in this descent there is good news that the second state will be higher than the first, as was the case at the appearance from the valley with what occurred from the abrogation of the unjust document that was the reason for the distress. Because the second of the ranks of these letters has a stronger attribute than what is above it in exit. The letter 'Ha' has among its attributes whispering, softness, clarity, and openness. The letter 'Mim' has among its attributes clarity, openness, and clarity, and it is between strength and softness. The letter 'Ayn' has among its attributes what the 'Mim' has as well. The letter 'Seen' has among its attributes what the 'Ha' has, and it increases with hissing. The letter 'Qaf' has among its attributes clarity, strength, openness, elevation, and quavering. The first letter has the most attributes of weakness, and it increases with the inclination that many of the reciters have read. The second and third are equal, and they are slightly more towards strength. This is as previously mentioned from the middle of the state when exiting from the valley. The fourth has strength and weakness, and its weakness is more, for it has three attributes for weakness and two attributes for strength. This is as was the state of the Prophet at the end of his matter in the honored Mecca when the two ministers Khadijah, may Allah be pleased with her, and Abu Talib died. However, perhaps the two strong attributes are higher than the weak attributes due to what is in them with the spread of hissing and the gathering that was indicated to from the indication of a greatness that occurs with the gathering of supporters, as was the case with the pledge of the supporters. The fifth, which is the last, is all strength, as occurred after the migration when the word was united and greatness appeared, as he said, blessings and peace be upon him.

So when we emigrated, we were halfway from the people, and the conflict of war was between us and them. Then the strength was completed at the completion of the gathering after the fighting of the people of apostasy. After his death, blessings and peace be upon him, undoubtedly the people of this religion spread in the land, to the right and to the left. No opposing force stood against them, nor did any nation agree with them despite their weak condition and their few numbers and the strength and multitude of others, except that they destroyed them, making them like yesterday's house. These letters were gathered as previously described, the pronounced and the whispered. The pronounced was mostly an indication of the appearance of this religion over every religion, as confirmed by the witness of existence. The two types of the dotted and the unmarked were all unmarked except for one letter, indicating that the best state of the believer is that most of his conditions are erasure, where no attribute is seen for him, but he is counted among the ranks of the dead. And that the one adorned with good and pure deeds from the people of hearts among the followers of this religion is very few. The dotted was its last indication that the end of the ranks among the people of truth is gathering after erasure and separation. The letter of the lip among its letters is the letter 'm', which has a circular shape, indicating that the people of this religion have a gathering in it, and an adherence to it, and a swiftness towards it that is not for others. And that they are from the firmly established in the saying, cut off from the mouth, sealed with the lips, what no one else can reach, where there is no end to it, with the beauty of its illumination by the proportion of its circularity. Then when you reach the end of the gathering in these letters by gathering the numbers of their designations, which is two hundred and seventy-eight, in the year corresponding to this number, my birth occurred. So the beginning of this religious book at that time was with strength close to action, and the year of my initiation in it with action was the year sixty-one in Sha'ban, when my age at that time was nearing fifty-four years. This corresponds to a numerical letter that indicates a matter of the religion which is the purpose of the surah. So it was as if He commanded at that time to begin writing to achieve its purpose. And the year of my arrival at this surah, which is the year seventy-one in Sha'ban of it, my age was nearing sixty-four years, which is a number corresponding to the number of letters of the religion which is the purpose of the surah. So I hope with this strange agreement that this indicates that Allah, the Exalted, gathers with my book that He has honored me with its inspiration and has reserved for me the gift with its solution and conclusion, adherence to it and commitment to it, the people of this noble religion in a great, majestic, significant gathering, which has a profound effect in their gathering and the good establishment of their leaders and followers. And among the significant effects in observing the gathering is that when the purpose of Surah Maryam, peace be upon her, was to clarify the attribute of the Most Merciful, revealed for this Quran, with the comprehensiveness of mercy for all the worlds. And this surah was for a specific mercy from the effects of that general mercy, which is the gathering upon this religion intended for its appearance and its elevation over every religion and its domination over every matter. Therefore, it was encompassing and overpowering for the share of every oppressor and tyrant. And this specific mercy - due to its relation to creation - is secondary to that general one and branching from it. It was because it is from the attributes of creation, likened to the left hand, and that one is from the attribute of truth, likened to the right hand. Therefore - and Allah knows best - the master Abu al-Hasan al-Harali said in a book of his on the letter: And when that was - meaning this name gathered from these cut-off letters - the beginning of this surah from what is attributed to the matter of the left hand, it was whenever he placed it on the fingers of the left hand, then placed it on the edge of oppression or injustice that he seized by the ruling of the encompassing wisdom of Allah. And its fifth was added to the fifth of 'Kaf Ha Ya 'Ayn Sad' [Maryam: 1], which dominates the wisdom of the right hand, encompassing that with the tenth that encompasses all the wisdom whose support is the letter 'y', which is the first of the tenth and the place of equality with what returns to the unity of the letter 'a' - ended.