And when He, glorified and exalted is He, has established in this surah that He has complete authority over the world of visible bodies and in the world of command with the sensory and spiritual souls that are established in bodies and that govern the religions, and other than that from the wondrous affairs, He said at the beginning of the surah: "Thus We reveal to you and to those before you" [Ash-Shura: 3]. And He followed it with its forms until He said: "Or do they say, 'He has invented a lie against Allah'? If Allah wills, He could seal your heart" [Ash-Shura: 24]. The verse: "The Creator of the heavens and the earth has made for you from your own selves spouses and from the animals spouses" [Ash-Shura: 11] - the verse: "To Him belong the keys of the heavens and the earth" [Ash-Shura: 12]. "Allah is All-Aware of His servants; He provides for whom He wills" [Ash-Shura: 19]. "Whoever intends to harvest the Hereafter" [Ash-Shura: 20] - the verse,

"And if Allah were to extend provision for His servants, they would have certainly transgressed in the earth" [Ash-Shura: 27]. "And among His signs are the ships in the sea, like mountains" [Ash-Shura: 32] - the verse until he mentioned the states of the Hereafter in His saying: "And you will see the wrongdoers when they behold the punishment, saying" [Ash-Shura: 44] - the verses. And He concluded with His absolute authority over man, in terms of favor and retribution, and what he has from the crooked nature along with what He has granted him of sound intellect in the best form. This indicates that He has complete authority, both in ownership and dominion, in creation and command. The evidence follows that His authority is in the manner of ownership and dominance, in creating and annihilating, in humiliation and honor. He said, diverting the statement from the style of greatness, which is due to its right of continuous submission and the destruction of tyrants to something greater than them, by mentioning the Greatest Name that encompasses the manifestation of greatness and the station of gentleness, kindness, and mercy, as a result of all that has passed: "To Allah" meaning the Greatest King alone, with no partner for Him, "belongs the dominion of the heavens" all of them, in their height and elevation, their compatibility and greatness, and the vastness of their regions, "and the earth" all of it, in its diversity and density, the differences of its regions and its inhabitants, and its vastness.

And when he informed of his exclusivity in kingship, he indicated it by saying: ﴿He creates﴾ meaning in a manner of renewal and continuity ﴿what He wills﴾ meaning even if it is not by the choice of the servants. Then he indicated that by what is observed from the condition of people. For when humanity and marriage, which is the cause of birth, are equal, the types of their offspring differ. This was the clearest evidence that no one has a choice with Him and that causes do not affect at all except by Him. And since the birth of females is a clearer indication of the lack of choice of the child, and they used to consider it among the calamities that concluded what preceded it, He mentioned them first in the saying: ﴿He grants﴾ creation and birth ﴿to whom He wills﴾ offspring (p-354) ﴿females﴾ meaning only, there is no male with them as in the case of Lut, blessings and peace be upon him. And He, glorified and exalted is He, expressed it with the term 'grant' because ordinary imaginations may surround the mind and prevent it from contemplating the merits of divine arrangements, and throw it into the depths of worldly causes. Thus, the Muslim, with his Islam, may resemble the disbelievers in the dislike of daughters and in the valley of infanticide by neglecting them or falling short in their rights. And it is a reminder that the female is a blessing, and that her blessing is not less than the blessing of the male, and perhaps it is greater. And it is a wake-up call from the slumber of heedlessness that the precedence, even if it is for what she has brought forth, does not provide comfort and recommendation for them and concern for their affairs. Ibn Maylaq reported from Ibn Atiyyah from Al-Thaalabi that Wathilah ibn Al-Asq'a, may Allah be pleased with him, said: 'The good fortune of a woman is to give birth to a female before a male, for Allah, the Most High, began with the females.' And for this reason, the Prophet, blessings and peace be upon him, encouraged kindness to them in many hadiths and established a great reward for that. And for the sake of including the grant with creation, He mentioned it with the preposition 'to' even though its action is transitive in itself to two objects, so that it is not presumed that the child was for someone other than the parent and that Allah granted it to him. (p-355) And since the male is present in the mind due to his honor and the inclination of the soul towards him, especially since he mentioned the females, he clarified for that and compensated for what he missed in the precedence of the male, indicating that he did not delay except when he mentioned the meaning. He said: ﴿And He grants to whom He wills males﴾ meaning only, there is no female among them as He did for Ibrahim, peace be upon him, who is the uncle of Lut, peace be upon him.