And when he completed what he urged them to emulate in mentioning their greatest forefathers, because the motives of a person to manage what he fears for himself from his relatives and family and all his conditions are very great, especially if the managed is significant, particularly if there has been a prior friendship and a bond with him. It was fitting after the admonition and consolation that remnants remain with him, especially since people are varied; among them are those who are turned back by the slightest admonition and among them are those who need more than that. He repeated the consolation to emphasize it in a manner that reached the peak of the beauty of encouragement and the majesty of warning. And to have in it the most complete indication that what lies between them is from the words of Ibrahim, peace be upon him, who was commanded to be emulated in supplication and other than it, except for what was excluded, so that the desire for it may intensify. He said, beginning with what indicated the oath, pointing out that whoever acts otherwise, his action is the action of one who denies the beauty of this emulation. For this reason, he mentioned the action that he feminized in the first: "Certainly, there has been for you" meaning, O you who claimed faith, and he advanced the context to clarify the importance of it, saying: "in them" meaning Ibrahim, peace be upon him, and those with him, "a good example." And he replaced from "for you" what is the decisive factor in indicating the falsehood, saying, indicating that whoever does not emulate them in this, he does not hope for what was mentioned: "for whoever was" meaning, he was created to hope for Allah, the King (p-504) encompassing all attributes of perfection, for He is the Majestic who grants protection and is not granted protection against Him, and the Honorable who is worthy of giving all that is asked of Him, "and the Last Day" for which he will be held accountable, for every small and great deed, and nothing is hidden from Him. So whoever does not emulate them, his abandonment of emulation is evidence of the corruption of his belief, so let him not blame anyone but himself. It has been permitted for the Imam of the Muslims, if he stumbles upon him in his punishment, for the knowledge of the unseen that our Prophet, blessings and peace be upon him, informed us of that Hatib, may Allah be pleased with him, is of sound belief and not deserving of punishment, is severed by his death, and nothing remains of what we established from the rituals and what we set up from the proofs.

And when the estimation is: So whoever turns to this following because he hopes for Allah and the Last Day, he does not cling to this world, Allah will care for him. For indeed, Allah is Merciful and Loving. He emphasized with His saying: ﴿And whoever turns away﴾, meaning he causes himself to neglect the commands of Allah, glorified and exalted is He, at any time, due to his clinging to this world and not seeing the Last Day, Allah has turned away from him. He indicated with the form of تفاعل that this does not occur except by addressing the original nature. He confirmed that the doer of that is like one who denies the content of the words, so he said: ﴿For indeed, Allah﴾, meaning the One who has complete encompassing knowledge ﴿He is﴾, specifically (p-505) ﴿The Self-Sufficient﴾, meaning free of all things ﴿The Praiseworthy﴾, meaning the One who deserves all-encompassing praise, for His encompassing attributes of perfection in the state of obedience to Him and disobedience. For indeed, the disobedient is a servant to His will, just as the obedient is a servant to His command, will, and kindness. Nothing escapes His will, and everything is subject to His judgment. The verse has clarified the etiquette of companionship when it incited and stirred to part from the sinners and to disassociate from them in both sense and meaning, and to manifest that to them in words and actions, until repentance is achieved. Whoever does not do that is a partner in the action and will be a partner in the recompense as has been stated. Then, that does not prevent him from being his companion and sitting with him. Allah has struck the hearts of some of them against each other, and He has cursed them upon the tongues of the prophets. Whoever does what Allah has commanded him to do, his action is worthy of being a cause for connection, closeness, and affection. The verse contains a mutual implication: it mentioned hope first as evidence against its opposite secondly, and turning away secondly as evidence against its opposite first. The secret is that it mentioned the cause of happiness to encourage and the cause of misery to warn.