And when it became known that the reminder is not beneficial when this abode, which was made for action, has ended or the established signs that reveal it have come, it caused a matter of the greatest of creation, the noblest of them, the highest and most beautiful of them, blessings and peace be upon him, to be created so that it would be a duty for others. So Allah, the Most High, said: "Know that it is" meaning: the greatest matter that "there is no deity but Allah" meaning: it has been completely negated that there is a deity worthy of worship other than the greatest King; for this knowledge is the greatest reminder that saves from the terrors of the Hour. And one is only considered knowledgeable if it is beneficial, and it is only beneficial if it is accompanied by submission and action according to what it entails; otherwise, it is pure ignorance. And this knowledge indicates that the Hour must come because the deity has promised that, and He is characterized by perfection, and there is no partner for Him that prevents Him from fulfilling His promise. Al-Qushayri said: The servant first knows his Lord through evidence and proof. His knowledge of himself is necessary, and this is the root of all roots, and upon it all inferential knowledge is built. Then the strength of his knowledge increases with the increase of clarification and the abundance of proofs, and his knowledge of himself diminishes with the prevalence of his remembrance of Allah in his heart. So when he reaches the state of witnessing and the dominance of the truth over him, his knowledge in that state becomes necessary, and his awareness of himself decreases until his knowledge of himself becomes like inference, as if he is oblivious to himself or forgetting himself. It is said: The one who saw the sea was overwhelmed by what he perceives in the vision of the sea, forgetting his own self. So when he rides the sea, this state becomes stronger, and if he drowns in the sea, he has no awareness of anything except what he is immersed in and consumed by. And for this word, there are secrets that fill the regions, that it is with its four words composed of three letters, indicating the odd which is Allah, glorified and exalted is He, and the even which is the creation that He created in pairs. Among them is one linguistic letter and two throat letters: the 'h' and the 'a'. However, the 'a' is expressed by its manifestation, which is the hamzah, appearing twice and hidden in the definite article at the beginning once. It is mentioned with its wording four times, so those seven are the complete number for that, and creation is built upon it. The heavens are seven, and the earths are likewise seven; indicating that the true deity, which is pure unseen, is known only through revelation by His actions. They are a connection to His knowledge, and it is divided into the upper and lower, just as the 'a', which is like the unseen, because it cannot be pronounced at the beginning, descended in the manifestation of the hamzah, which was repeated in this word twice in relation to the two realms, the upper and the lower, and between them is what we do not know of what is hidden from us, just as the hamzah of connection is hidden.

And he expressed in the matter with this word by knowledge, informing that the action of the heart with it is the greatest pillar. However, since its letters are pronounced from the throat and tongue, there is an indication that it is not sufficient in its matter except for the submission of the inner self and the conformity of the outer self, which is the tongue. The tongue is the translator of the heart. Whenever the tongue does not conform to the heart, where there is no barrier, its owner is among the people of the verse of the ranks. Its verbal letters are fourteen letters, corresponding to the number of the heavens and the earth, indicating the Most Sacred Essence, which is pure unseen. The intended meaning of it is the name of majesty, which is the true God, glorified and exalted is He. The majesty that indicates Him consists of five letters, corresponding to the five pillars of Islam. Its oddness indicates the oneness of Allah. He did not make in it anything verbal due to its being the greatest means of drawing closer to Allah and the closest to reaching Him with sincerity. For indeed, the one who remembers it is able to persist in it, and his companion does not know that at all. Because others do not know what is behind your lips except by your informing them. Just as the words indicated oneness with this word explicitly, it also indicated the word of the message, which oneness is not beneficial except with it, alluding to the naming of the chapter 'Surah Muhammad.' It is the fighting because he was commanded to fight the people until they declare what the chapter has declared regarding the word of oneness. And it is Surah Muhammad, blessings and peace be upon him; because oneness is not beneficial without the testimony for him with the message. Between the two words, there is further agreement that indicates the completeness of unity and embracing. This is because the letters of each of them, if we consider them in writing, are twelve letters, corresponding to the number of parts of the year, where each letter from them represents a month. If we consider them in pronunciation, they are fourteen letters that fill the two horizons with light, greatness, awe, majesty, and respect. If we consider them from both perspectives together, they are fifteen, and nothing can stop them from the Lord of the Throne, the Creator of the two worlds. This is a strange secret indicating the legal ruling that is the inseparability of one from the other. Whoever does not combine them in his belief, his faith will not be accepted. This chapter was presented earlier because it has precedence, and the other was mentioned in the opening later. This chapter was named with fighting and the chapter of the Muhammadan word with the opening, indicating that no one fought for them with sincerity except that he was opened upon, and no one can oppose him with enmity except with hypocrisy in the face of humiliation and turmoil.

And when the attainment of Tawhid, which is the perfection of the soul, necessitates the response, as in the hadith of Abu Huraira, may Allah be pleased with him, reported by Al-Tirmidhi and Abu Ya'la: "There is no believer who calls upon Allah with a supplication except that he is responded to, as long as it is not a sin or severing of ties of kinship." The teacher said that it is obligatory for a person, after completing his own self, to strive in completing others so that cooperation may be achieved on what the servants were created for.

﴿And seek forgiveness﴾ means to ask for forgiveness from Allah after knowing that there is no equal to Him in calling upon Him and in striving in good deeds. ﴿For your sin﴾, which is every elevated position you have risen above to a higher one, and make it that you are from yourself one who has wronged you to increase your followers, for indeed, uprightness prepares one for leadership.

And when the completion of the self is a means to the completion of others so that he may have a reward like theirs, Allah, the Exalted, clarified this great blessing and immense favor, returning to the neighbor, expressing it with faith and description, signaling that the highest of the nation is in need of that; for no one can truly estimate Allah as He deserves. And this is an honor for this nation, as He commanded the intercessor whose supplication is answered to seek forgiveness for them, and He does so by calling upon Allah and encouraging striving in good deeds, omitting the added phrase as an indication of the need for forgiveness in every situation due to what a person has of shortcomings through error and forgetfulness: ﴿And for the believing men and believing women﴾ means: those firmly grounded in faith; for they are more deserving of that than you, as what they have done of good is for you like their reward, and no one among them is free from shortcomings in divine knowledge and acting according to its requirements or mistakes.

And when the knowledge of who sins and who does not sin is contingent upon the comprehensiveness of knowledge, He said, adding to what you estimate: Allah knows your movements and your stillness, secretly and openly, and knows that you must act according to what you were created for from sin, and He forgives whom He wills among those who strive for the perfection of their own selves and the completion of others by washing away sins, by returning to the obedience of the Knower of the unseen. ﴿And Allah﴾, encompassing all attributes of perfection, ﴿knows your movements﴾, meaning: your movements and their place and time, ﴿and your abode﴾, meaning: the place of your residence and its settling for rest, and all that occurs therein from dwelling at its time - in this world and the Hereafter from the time you were a drop until there is no end to it.