And when this verse - with its explicit statement of denial - is strongly connected to His saying, "And who is more unjust than one who invents a lie against Allah?" [Al-An'am: 21] and His saying, "They denied the truth when it came to them, so news will come to them" [Al-An'am: 5] - the one that follows returns to the essence of the previous details and the core of its chain, which is the Oneness that the proofs clarified before the two verses. He said, indicating their belief in the power that their description by the request of the verse necessitates its denial, and their belief in the Oneness in general while they deny it, clarifying that they are in darkness, subdued by the hand of will due to their failure to avoid contradiction, marveling at them: "Say, have you seen..." meaning: Inform me, O you who denied the signs and the power out of obstinacy and testified that with Allah are other deities, and equated with Allah, who knows the secret and the open, and is with whoever calls upon Him in every heaven and every earth with His care and support.

And when the reality of "Have you seen..." is whether you have seen yourselves, and this (p-110) is because it is a question about something known that no one is ignorant of, indicating that the question about something else that may be hidden from the states of the soul, it is as if it were said: About which states of our souls are we asked? So it was said, to alert them to a state that obliges them to Oneness or obstinacy, which in knowledge of it is like the question about seeing the soul, whether: "If the punishment of Allah comes to you" meaning: before the coming of the Hour, as it came to those before you, "the punishment of Allah" meaning: the one that encompasses the sources of greatness, so no one can uncover what will come with it, "or has the Hour come to you" meaning: the Resurrection with what it contains of terrors.

And when he was astonished by them for what had passed, as had passed, he said, responding to the condition, reproaching them, denying their lack of continuity in their supplication to him and adherence to his call and summons, [and it is permissible that the answer to the condition is omitted, its meaning being: Who do you call? Then he increased their reproach and admonition by saying]: ﴿Do you call upon other than Allah﴾, meaning: the King who has all greatness ﴿Do you call﴾, meaning: for a severity from those calamities, and you do not call Allah along with that other ﴿if you are truthful﴾, meaning: in that other than Allah can benefit anything until it deserves divinity. And the answer to the condition is omitted, its meaning being: then call that other, and this is a proof that does not allow them anything other than submission. For their habit was continuous that when the matter became severe and the tightness increased, they would not call upon other than Allah nor direct their aspirations except to Him. So if they followed the path of truth which they claim to adhere to and by which they boast, and they said: We do not call upon other than Him, then the proof is established upon them that nothing is comparable to Him nor does He have a partner. (p-111) And if they were obstinate, the tongue of the state would declare that they are in pure misguidance, and if they remained silent, the address would be established upon you. And with that - as you see - it is a proof of what the verse before it informed that the matter is all for Allah, meaning: that all of you share in the clarity of the matter that there is no turning away except to Him, and you have diverged, so some have spoken the truth and others have lied. If the matter were dependent solely on the clarity of the evidence, then all would be on one path. This and Abu Hayyan transmitted from Al-Farra that he said: For the Arabs, in 'Did you see?' there are two languages and two meanings: one of them is that you ask a man: Did you see Zayd? meaning: with your own eyes, and this is hamzated. The second is that you say: Did you see? and you mean: inform me, and here you leave the hamzah if you wish, and this is the most of the speech of the Arabs, and it indicates leaving the hamzah to differentiate between the two meanings. Then Abu Hayyan said: And the fact that 'Did you see?' and 'Did you see me?' have the meaning of: inform me, is stated by Sibawayh and others from the leaders of the Arabs, and it is an interpretation of meaning, not an interpretation of grammar; because 'inform me' takes an object with 'an', and 'Did you see?' takes an object that is explicit and to an interrogative sentence that is in the position of the second object. And he said (p-112) in Surah Yunus - peace be upon him -: It was mentioned in Surah Al-An'am that the Arabs imply 'Did you see?' with the meaning of 'inform me' and that it then takes two objects, and that the second object is most often an interrogative sentence, from which a subject and predicate are established, the Arabs say: Did you see Zayd? What did he do? The meaning is: Inform me about Zayd, what did he do! And before entering 'Did you see?' the speech was: Zayd, what did he do? It has ended. I said: And the true meaning - as has passed - is: Have you seen Zayd? So when he inquired about his seeing - and the intended meaning is the news, not the sight - it became clear that the question was about some of his conditions, as if it was said: What is wrong with him? So it was said: What did he do?