And when kingship is the perfection of seizing control over creation, their king restricts them with it to some of their capabilities and rewards them according to their religion, meaning what he has established for them from the custom of his restriction upon them and his judgment over them. This is based on his precise accounting of their deeds and his encompassing knowledge of their hidden states, and his awareness of their secrets by realizing the fulfillment of the recompense. Thus, the perfection of kingship is achieved. Therefore, the essence of kingship cannot be realized in one who is without knowledge of the hidden and the most concealed, the All-Enumerating, the All-Accounting for the weight of atoms, the All-Aware of the secrets of existence. Thus, there is no true king except Allah. However, He, glorified and exalted is He, when He has favored creation by elevating some of them above others, has applied to them the title of king as a trial for them. Because of this, a people have gone astray, claiming true kingship. Those whom Allah intended among the creation have erred in this matter, so they have gone astray with it. He has repeated the declaration of His oneness along with the name of the king as He began it with the name of the God, the first of Allah's names. For this reason, the Prophet, blessings and peace be upon him, said in the hadith of Abu Huraira, may Allah be pleased with him, which was narrated by the two Shaykhs, Abu Dawood, and Al-Tirmidhi in the hadith that is called the King of Kings in the narration of Muslim: "There is no king except Allah." He stated explicitly what is inherent in the essence of the two names of mercy from the overpowering and compulsion, based on the first order in the construction upon the pronoun, affirming the specification of the one being spoken about [and His oneness]: "He is Allah," meaning the One who cannot generalize mercy to whom He wills and specify it to whom He desires. "The One who there is no deity" meaning the one who is truly worshiped. "Except He, the King" so there is no king in reality except Him because He does not need anything. Indeed, whatever He wills, it is.

And when it was that glorified and exalted is He, for the completion of His dominion and the exaltation of His kingdom and the perfection of His sanctity, it cannot be imagined that any deficiency could befall Him in essence, attribute, or action. Therefore, it is not unbecoming of Him to bring about destruction in any state of affairs, nor to inflict harm in this world or the Hereafter at any time. This is because He, glorified and exalted is He, with His knowledge of the apparent and the hidden equally, arranges matters in the most appropriate places in a way that no one else can comprehend at all or can comprehend in its true understanding. Thus, there was a need for what would ensure this. And peace was the limit between unity and division, and the limit between mercy and oppression. It is the closest attainment of the ignorant among the servants of the Most Merciful, and the attainment of the aggressor from the capable. The peace of the Muslim towards the ignorant is a means of managing the situation so that he does not increase in his ignorance against him, or in anticipation of receiving a position. And Allah does not care for the creation, nor does He need to anticipate a position, for nothing can overwhelm Him. So, peace is not realized in every meaning of the existence of safety for Him and its bestowal upon others completely except from Him, as an exemption from the immediate realization of the right to oppression and a safeguard for the sanctity of the specificity of mercy. He followed that by ensuring the sinner from immediate punishment and the obedient from bad treatment with His saying: "Peace" because it is the limit between them outwardly. For this reason, He followed it with what relates to the inward to achieve the encompassing safety outwardly and inwardly, saying: "The believer" because security is the limit between love and hatred for one who has no means to love. And this is the least that one who has the right accepts from one who deserves love. Therefore, He did not accept the offering of the right from one who was outwardly a means to love except with love. The faith of the believer is not established merely by believing in Him out of love for Him, but rather by preferring His love over every love and equating it with his believing brother in what he loves for himself. The least of it is security from the unseen, from backbiting and faults, to the utmost safety from the worst of oppression and injustice from the neighbor who deserves to safeguard his neighbor in his absence. Thus, the breach of faith due to it being security in the unseen is hypocrisy, and the breach of Islam due to it being peace in confrontation is a violation. With the slightest breach in the side of the right or the creation, Islam and faith are shattered. And all of this is truly from Allah, the Exalted, for He is the One to whom security and safety are attributed by His bestowing their causes and preventing the causes of fears. There is no security in existence, nor safety except that it is derived from Him.

And when the insight into the clear meaning of what has been mentioned is necessary to realize the meaning of peace and security, and regarding each of those boundaries, it is very hidden and requires more knowledge, he said: ﴿The All-Encompassing﴾. For indeed, the meaning of 'haymana' is a testimony of knowledge, encompassing, and perception of the entirety of the apparent matter and its hidden aspects, such that no hidden identity nor apparent surface is concealed from it. Due to the encompassing nature of its meaning, there is hardly any justification for its application in creation except with leniency, for creation only witnesses the apparent and does not witness the hidden. Therefore, its meaning has become obscure to many of the eloquent Arabs. Thus, the understanding of its meaning necessitates its oneness, which is clear, as there is no 'haymin' in the sense that He is a witness to the explained face along with the entrusted trust, preservation, and care, so He is established over everything with all that it has of provision, action, and lifespan except Him. Therefore, the Qur'an, which is His attribute, glorified and exalted is He, is 'haymin' over all the books that came before it, confirming what deserves confirmation from them and denying what deserves denial. So whoever is more skilled in it is more knowledgeable by that.

And when the completion of knowledge is necessary for the completion of power, he stated this necessity by saying: ﴿The Mighty﴾, and might is a dominance that the defeated cannot find a way to resist, escape, or evade. The Mighty is the one who is difficult for his seeker to grasp, while everything is in need of Him at every moment. He is severe in His vengeance, for there is no one who can prevent the execution of His judgment. Therefore, He often connects many verses regarding the enforcement of rulings with wisdom and knowledge, informing about justice. Al-Ghazali said: He is the one whose like is rarely found, and the need for Him is intense, and reaching Him is difficult. And when the defeated is overpowered, he may not submit inwardly, so he does not engage with what he has been defeated in for the victor. And might may not be apparent to everyone. He followed this with His saying: ﴿The Compeller﴾, which is the Great One whose reach escapes the resistors. He is, in this, one of the names of the Essence, and He rectifies the affairs of whom He wills among the creation and compels them to what He desires. They are too insignificant to disobey Him even for the blink of an eye without His will. Compulsion is a force that compels the lesser to what the greater desires from it, and what the lesser attempts to reach from the greater is absent, despite the complete manifestation that revolves around it. The Compeller does not let anything escape from His grasp, and hands are restrained from the sanctuary of His might. Nothing can be attained from Him except what He bestows, and He is the farthest from the attributes of creation, for the fly can reach them as it wishes, while they are incapable of reaching Him. And because of the compulsion in it, it is the name that compels the fire to limit itself to His desire from it, from the nature that He created it contrary to its increase, so it continues to say what it was created for: Is there more? Until the Compeller places His foot in it, meaning He humiliates it, for the foot is the place of humiliation. This humiliation is from the principle of the appearance of the dominance of mercy over anger. To Him belongs the dominion manifestly through the apparent hands of man and what is beneath him, and to Him belongs the kingdom inwardly through the hidden hands of dominion and what is beneath it, and to Him belongs the Compulsion specifically beyond every dominion and kingdom.

And when compulsion may be of a kind of gentleness, he follows it with his saying: ﴿The Supreme﴾ so that the compulsion encompasses both the apparent and the hidden. For greatness is a totality that fulfills the command of Allah and the apparent creation, which finds the creation's smallness in comparison to Him and His greatness over them, and His refusal of what they do not want from their desires. This is because all are insignificant in relation to His majesty, the might of His power, and His greatness and perfection. And due to the equality of creation in the general presence of power, they are all encompassed by smallness, so no greatness is valid from them, nor has arrogance been prescribed for them. Thus, there is no true share for the creation, nor any mingling of truth. He has been distinguished by this name for His dominance over the apparent by manifesting what He has of greatness due to His lack of need for anything, and by compelling others to need Him, and by bringing down their tyrants and humiliating them, and other such distressing and terrifying matters without concern for anything, just as He has been distinguished by the Compeller for His dominance over the hidden.

And when it has been established by what has been mentioned of the manifestations of His greatness, His dominance over the apparent and the hidden by gentleness and severity, this results in His exaltation above any mixture of deficiency, especially with regard to polytheism. So He said, glorified is He: ﴿Glory be to Allah﴾ meaning the Most High King who is distinguished by all attributes of perfection, in a manner that minds cannot comprehend more than that He is exalted above the attributes of creation, so nothing of deficiency can be compared to Him ﴿from what they associate﴾ meaning from these created beings [from] idols and others that are on the earth or in the heavens, whether great or small, noble or insignificant.