And when this denial made clear the invalidity of their saying, he confined the true saying to it. He said, beginning: "Indeed, what is this?" meaning, what are these idols? "Except names," meaning, they have no realities. What you claimed for them of divinity has nothing of that except names. He affirmed this by saying, clarifying: "You have named them," meaning, you have invented their naming yourselves. He uprooted their saying from its origin and said: "You and your forefathers," meaning, no one else. By mere desire, you have not seen from them a sign, nor have they ever spoken to you a word that you would consider significant. And on the assumption that the devils speak on their tongues, what upright way has been legislated for you, and what beautiful or eloquent words have reached you, and what great sign have they shown you? - It has ended.

And when it was known by this that Allah, the Exalted, did not command them with anything of that, he stated it clearly, negating that there is any evidence that indicates what you have named them. He said: "What" and when he preceded in Al-A'raf the negation of the negator for the progression of what preceded with what it necessitated, he negated here the actions of the negator for the essence of the action, whether it was by progression or otherwise, because the decisive point of the Qur'an is for the purposes. And that is enough in denouncing the desire, which is the aim of the Surah. He said: "Has Allah sent down" the One who has all the attributes of perfection "with it," meaning, with the right to the names and not with what you have named them with of divinity. And he deepened the negation by saying: "of authority," meaning, a proof that is valid to be a proof over what is claimed in it.

And when this comprehensive negation necessitated the refutation, he expanded the means in mentioning evidence in any way it was. And these people had despaired upon hearing this speech and found nothing to say, nor could they find anything. So it was their right to return, but they did not return. He turned away from them, indicating severe loss, saying: "Indeed, what they follow" (p-61) meaning, at some time regarding these idols, with all their effort, is that they are gods, and that they intercede for them or bring them closer to Allah "except suspicion," meaning, the utmost of their matter for whoever has a good opinion of them. For suspicion is the preference of one of the two possibilities despite the one who suspects.

And when suspicion may be in agreement with the truth and contrary to desire, he said: "And what the souls desire," meaning, crave. And it - due to its deficiency - does not desire except by what leads it from the highest of its states to the lowest of its depths. As for the heights and good outcomes, only the intellect longs for them. Al-Qushayri said: The good suspicion of Allah is not from this category, and the confusion of the outcomes of the person upon him is not from this sentence in any way. Rather, the suspicion that is valid in Allah and His attributes and His rulings.

And certainly, it is astonishing that they do that while the guidance has come to them from their Lord, who is gracious to them. This guidance is complete in its category regarding the true religion, which speaks with the Book that speaks with the truth on the tongue of the Messenger, blessings and peace be upon him. The opinion necessitates that whoever sees the guidance follows it, even if it comes to him from his enemy. So how about if it comes to him from one who is better than him, from the One whose kindness has never ceased to reach him? And since the implication is: Is it upon them to abandon their desires and be guided by the guidance of their Lord, to whom they have no ownership alongside Him?