And when the polytheists were of various types: among them were those who had several idols, they associated partners in worship but not in creation. Among them was Azar, who argued with Ibrahim - blessings and peace be upon him - and among them were the worshippers of the stars, and they were two groups: some of them said, 'They are necessary beings,' and some of them said, 'They are possible beings, created by Allah, who entrusted them with the management of this lower world.' They are the ones whom the Friend - blessings and peace be upon him - argued with regarding the setting of the stars. Among them were those who said, 'For this entire world, there are two deities: the doer of good and the doer of evil.' They said, 'Indeed, Allah and Iblis are brothers.' So, Allah is the creator of humans, animals, and livestock, while Iblis is the creator of wild beasts, snakes, scorpions, and evils. They refer to the heretics, who are the Magians, as such because the book that Zoroaster claimed was revealed from Allah is called the Zend, and what is attributed to him is Zindiq. Then it was Arabized and called Zindiq. All of this is in His saying (p-215) ﴿He who splits the dawn﴾ [Al-An'am: 96] explaining the verse ﴿Indeed, Allah is the splitter of the grain and the date seed﴾ [Al-An'am: 95] as an indication of the completeness of the power that indicates the oneness of Allah and the indication of resurrection. It is good that all goodness returns to the ugliness of the state of the polytheists by marveling at them in a general state of the pronoun in ﴿He who splits﴾ [Al-An'am: 95] or otherwise from what has preceded. So He, the Exalted, explained the matter of this group because the matter of others had preceded. Ibn Abbas - may Allah be pleased with both of them - said: This verse was revealed concerning the heretics: ﴿And they made﴾ meaning: He, glorified and exalted is He, did this which leaves no ambiguity in the completeness of His knowledge, power, wisdom, and oneness, while the one who did that for their sake had (made) and expressed it with the greatest name and preceded it in awe so that nothing would be equal to it ﴿For Allah﴾ meaning: the one to whom belongs all matters.

And when polytheism is in the utmost degree of horror and disgrace, he presented it and said: ﴿partners﴾ meaning: and it was not appropriate for Him to have a partner at all; because when a quality is mentioned in its absolute form without being attributed to anything, what relates to it from negation is general in everything that it is permissible for Him to have that quality, and the ruling of denial is the ruling of negation. And when the listener was shaken by this presentation due to the increase of meaning without an increase in wording, he yearned to know the type of the partners, so he clarified them by saying: ﴿the jinn﴾ meaning: those who are the boldest of creations against Him and the most hostile to them, so they obeyed them as one obeys a deity, thus it was worship for them and associating partners with Allah. And you have seen what is for clarification after finishing what is good for the observers ﴿and He created them﴾ meaning: while they knew that Allah created them, meaning: He determined them with knowledge and management, therefore His creation for them was precise ﴿and they fabricated﴾ meaning: the worshippers ﴿for Him sons﴾ meaning: like 'Uzayr and the Messiah ﴿and daughters﴾ meaning: from the angels, so they gathered for that ignorance that is the utmost in misguidance: the description of the angels with femininity and the audacity to claim the position of lordship with need, and specifying Him after that with what they would not accept for themselves in any way; and the root of ( خَرَقَ ) revolves around penetration, expansion, and estimation without knowledge or understanding that leads to corruption; and for that reason, it was said to one who does not perform well: خَرِقٌ; and for a woman: خَرْقاءُ, meaning that they lied and disagreed and expanded in this false statement, and distanced themselves in this transgression from its reality, the expansion of one who walked in خَرْقٍ meaning: a vast wilderness, dark and empty, far-reaching to where no human has preceded him, thus he strayed from the straight path, straying from which there is no hope for his guidance except from a great distance, and he became deserving of destruction. And to that returns the meaning of what was read in the odd: and they distorted - with negligence and فاء.

And when their saying had no basis of truth or semblance, [and the خَرْقُ was estimation (p-217) without knowledge], it indicated that [he explicitly stated what he understood, affirming it] as a warning of the decisive evidence in overwhelming their saying from its origin, and that is that it is a statement that has no proof, and the matters of the foundations of religion cannot be approached except with certainty, and that is with an indefinite article in the context of negation, so he said: ﴿without knowledge﴾ then he glorified His sacred self as a warning of what must be said about everyone who hears that, so he said: ﴿Glorified is He﴾ meaning: I glorify Him - glorification - that is befitting to His majesty that it be attributed to Him. And when the meaning of glorification is to distance from deficiency, and the position necessitates that He be in exaltation - he stated it clearly and said: ﴿and exalted﴾ meaning: His matter of exaltation is distant to a degree that has no limit or end ﴿from what they describe﴾.