And when one who disbelieves in Him, glorified and exalted is He, by denying Him or denying something of His attributes, or who denies one of His messengers, has denied His blessings or a blessing from them, it is incumbent upon him, by his denial of that blessing, to deny all blessings. This is because the messengers are callers to Allah by reminding of His blessings. What has passed from this surah up to here consists of twelve verses according to the count of the Kufans and the Syrians. In them, He enumerated the origins of His blessings, glorified and exalted is He, in a manner that clearly indicates that He possesses all perfection. This number is the first additional number, indicating the increase of blessings, as their halves, thirds, quarters, and sixths exceed their original. It has been mentioned that the two weights, the jinn and mankind, are referred to in His saying: 'the mankind.' Allah, the Most High, indicates that they are the ones intended by the admonition, reproaching and admonishing those who deny something of His blessings or say a saying or do an action that necessitates the denial of something from them. This results from what has preceded in the enumeration of these increasing blessings, which cannot be denied, nor can anything from them be denied, and thus gratitude for them is required: 'So which of the favors of your Lord would you deny?' That is, the blessings and gifts of 'your Lord'—the Benefactor to you for what He has bestowed upon you of the advantages that He has granted you in the manner of grandeur and greatness, which are continuous and do not cease without [the need for] the recompense of anyone or anything else—O two weights—who is the planner for you, and there is no planner or lord for you other than Him. From His signs, His creations, His rulings, His wisdom, and His might in His creation, and the submission of all to Him and their humility to Him. For indeed, all these great blessings are signs indicating Him, and well-crafted creations and rulings and wisdoms have appeared through which His might is manifested and His power is made evident. 'You both deny'—and addressing them as such is evidence that these matters are common to the jinn just as they are common to mankind, and that they have from that what they have. His mention of this verse after mentioning this number of verses indicates that the increase of blessings is to a degree that cannot be counted, such that the fulfillment of their number cannot be encompassed by the minds of the accountable, lest they think that there is no blessing other than what has been mentioned in this surah. The expression of them with the word 'favors' is because they are the blessings specific to kings due to their brilliance and the distinguishing quality that sets them apart from others, and due to their being seen as good and a means of supplication. And although it is from the singular, it can be taken from 'al-lu'lah' to mean that the original is the hamzah and the lam. So, when another lam or an alif is added to them, the meaning that was apparent increases, as the alif conceals the hamzah and its essence, and the lam is the essence of what was, so there was no departure from that meaning. So, when you look at 'al-al' it means that those great royal blessings manifest to the servants the knowledge of Him, glorified is He, and that everything ultimately returns to Him without dispute, just as it was with everything. And the eyes are unable to perceive them just as they are unable to see the individuals that the 'al' raises, for they indicate Him, glorified and exalted is He... (p-152) Great blessings, even if they are punishments, for there is no blessing that indicates like what has been indicated by Him, glorified and exalted is He. And He repeated this verse in this surah from here after every verse until its end due to what was previously mentioned in the moon that when the denier's denial is repeated to the extent that it burns the hearts in openly challenging, it is appropriate to narrate what he has denied to him. And whenever he is reminded of one of them, it is said to him: 'Why do you deny it?' Whether he acknowledges it at the time of acknowledgment or continues in his obstinacy, the repetition then serves to indicate that his denial has exceeded the limit. And due to the variety of blessings and their multiplicity, it is appropriate to repeatedly pause at them one by one, highlighting their grandeur. If it is a blessing, the matter in it is clear, and if it is a punishment, then the blessing is its removal or delaying its occurrence. And when it has been established that every reminder of what Allah, the Most High, has granted from the blessings through the five senses is multiplied in the six directions, when you consider the verse itself, you find it pointing to that. For every word of it—except the last in the writing of those who affirmed its alif from the scribes of the mushafs—contains five letters if you consider the spelling of the first two and the third five in writing and six in spelling and pronunciation. For it is for the senses and for the directions, as everything is from the Lord, and the last word contains six letters if you consider its writing in the mushafs that omitted its alif. For in affirming it and omitting it, there is a difference among the imams of the mushafs, and it is an indication of the directions because they are what a person has the ability to act upon. As for the senses, he has no choice in them. And if you consider its spelling according to pronunciation, it has seven letters, indicating that the blessings are more than can be counted due to the previously mentioned secrets of the number seven and that the denial of the accountable is very numerous. Therefore, it is most appropriate that these blessings be spread over the number of the five senses in the six directions, and that is indeed a benefit. For it is from the well-known and beautiful that repetition in the face of denial necessitates repetition in the face of acknowledgment, and it reaches the ultimate in the goodness of effect. And the number increased beyond the flat five in the six by one, indicating that the blessings of the one are endless. Therefore, they were detailed into eight mentioned first after the blessings. Thus, they were according to the number seven, which is the first complete number because it combines the odd and the even and the pair of the odd and the pair of the even, and it increased by one, indicating that whenever a cycle of a complete number worthy of other blessings concludes, they do not end because their possessor has comprehensive power, complete knowledge, and His mercy has preceded His anger. And in being eight, it indicates that they are a cause to the garden of the eight gates if they are thanked, and in following them with seven fiery ones, it indicates that they are a cause for the fire of the seven gates if they are denied. And in following them, it indicates that their causation for the fire is closer due to being surrounded by desires. And in that is an indication that whoever fears what he has been warned of by thanking these blessings will be protected from the seven gates of the fire. Then He followed it with eight, mentioning in it the garden of the near ones, indicating that whoever works for what he has been promised as Allah commanded him will attain the eight gates of the garden. And another eight after the garden of the companions of the right, indicating something similar, and Allah knows best. And their arrangement is of the utmost beauty. The blessings were mentioned first to attract and encourage gratitude, then the horrors to instill fear and avert corruption through disobedience and disbelief, then the lasting blessings to bring about benefits. And He began with the most noble of them, mentioning the highest garden, for the heart after the warning becomes more active, and the aspirations become higher, and the resolve becomes stronger. So, at that time, this first verse of the thirty-one indicates that the blessing of sight is from the direction of the front, as if it were said: 'By the blessing of sight, from what faces you or otherwise, you both deny.'