And when the estimation was: Is that the matter? He countered it with his saying: ﴿Or do they have a god﴾ that prevents them from believing in Our Book, or do they rely on it for safety from Our punishment ﴿other than Allah﴾ who encompasses all attributes of perfection? It is not possible in any way or by any estimation that there can be a god with Him. Therefore, he reached his saying: ﴿Glorified is Allah﴾, meaning the Greatest King who is exalted above having any blemish of deficiency ﴿from what they associate﴾ with idols and others. He delayed glorification of this category, which is from the partnership, but in a different way because it is related to the estimation of belief in the Messenger ﷺ and because it is their religion that has stopped them from guidance, thus leading them to ruin, so that it is determined by itself and the purification from the divisions, and it achieves the utmost intention and goal. The result is that he divided their state in rejecting the Qur'an into disbelief and other than it. And when disbelief - which is the attribution to falsehood and the non-conformity to reality - is either in the sending or in the meanings, and what occurred with the sending is either due to a deficiency in the Messenger or a deficiency in the sender. What is in the Messenger is either due to an external matter or an internal matter. And since the external may have a deficiency that has entered by itself, and since that may contain something praiseworthy, even if from one aspect, it began with sorcery, and followed it with the internal by beginning with what may be praiseworthy, which is poetry. And when the saying of combining sorcery and poetry and madness in one person is at the utmost level of contradiction, it is not hidden. He followed it by mocking their intellects. And when the falsehood in the accusation of fabrication may be hidden, he followed it with his evidence of their inability to oppose. And when he divided what they accused the Messenger with, he followed them with what he imposed on them in the sender. And when that is either by negation or not, and negation is more severe, he began with it, which is creation from nothing. And when the deficiency with acknowledgment of existence is either by partnership or not, and what is by partnership is either the denier is the partner or not, and the partnership of the denier is more firmly established in disbelief by its persistence. And when the partnership of the denier is either in creation or not, and the former is either by creating the self or the other, and the partnership by creating the self is more closely related, he began with his saying: ﴿Or are they the creators?﴾ [Al-Tur: 35] And when the partnership is not by creation, it is either by controlling the senses or not, and the latter is either by controlling the book in it, and to it is the reference of the controller, or by controlling what is commanded in it, and to it is the reference of the ladder or by the folly of the owner of the treasures for his satisfaction with daughters. And every division is more severe than what follows it, he arranged it like this. And when he finished what relates to disbelief, he followed it with the response, not for disbelief but for another matter. And when that matter is either from the coming or from what is brought to him or from neither of them, what is from the coming is more closely related, he began with it, which is the burden. And when what is from what is brought to him - either due to envy or otherwise, and the matter of envy is more severe, he began with it, which is the sharing in children by which pride and leadership are achieved, which is the knowledge of the unseen - looking at it from the aspect of sorcery that began with it in the division of disbelief. And the last of what is from the other is the partner who prevents them from acceptance. And he mixed it with this division while being a counterpart to what the denier imposed in being a partner for being free from what accompanied those divisions of disbelief. This is the completion of the saying in refuting what was imposed on them regarding what they fabricated about the matter of the Qur'an. And it has included what you see of its foundation, division, and detailing of the statement of Allah's powers and the wonders of His creations, which has necessarily imposed on them the oneness that obliges the belief in the message and submission to the truth, along with what it has of the miraculousness in its arrangement, composition, refinement, facilitation, and proximity, clearly its great style with words that are the radiant pearls, and meanings that have risen above what is later by instinct or teaching, which almost has the most steadfast hearts soaring and flying. And the most eloquent of the eloquent in the branches of its spirit is bewildered and confused. Thus, it was as Jubair ibn Mut'im, may Allah be pleased with him, said as narrated by Al-Bukhari, Muslim, Abu Dawood, Al-Nasa'i, and Ibn Majah, may Allah be pleased with them, "That the Messenger of Allah ﷺ recited in the Maghrib prayer with Al-Tur," and Al-Bukhari said in the tafsir: When he reached this verse ﴿Or were they created from nothing? Or are they the creators?﴾ [Al-Tur: 35] ﴿Or did they create the heavens and the earth? Rather, they are not certain﴾ [Al-Tur: 36] ﴿Or do they have the treasures of your Lord? Or are they the controllers?﴾ [Al-Tur: 37] My heart almost flew.