And when he made clear the matter of protection and praise for the angels, that those commanded to protect are deficient, he said, guiding them to the disease of deficiency: "O you who have believed," he called them with what is more appropriate for them from the tool of distance. "Repent," meaning return with a complete return "to Allah," meaning the King who has no equal.

And when every فعل (fa'al) means a doer (fa'il), where the masculine and feminine are equal, he said: "A sincere repentance," meaning one that is profound in being sincere, free from figurative attribution, meaning sincere in it with sincerity in the three times: the past with regret, the present with cessation, and the future with the determination not to return to sin. So there should be no return in it, just as milk does not return to the breast. No one should harm the Messenger of Allah, blessings and peace be upon him, for harming his Messenger is from His harm. Al-Qurtubi said: Sincere repentance consists of four things: seeking forgiveness with the tongue, cessation with the bodies, concealing the intention to refrain from returning in the hearts, and migrating from the bad companions. Ruwaym the shepherd said: It is to be for Allah a face without a back, just as it was for Him at the time of disobedience a back without a face.

And when he commanded repentance, he explained it with what indicates the hope of remaining between hope and fear, informing that this station is the one that saves, for it is the belief in His perfection, glorified and exalted is He, and that He has the power to do what He wills with the obedient and the disobedient by His saying: "Perhaps your Lord" [meaning] do this so that the Benefactor towards you with this statement is deserving or truly worthy "to cover" meaning to cover with a great covering "from you" meaning with repentance. And if the repentant is in danger, what do you think of the one who persists in his sins? "Your evils," meaning what appears from you that displeases Him.

And when he mentioned the benefit of repentance in warding off harm, he mentioned its benefit in bringing about goodness, saying: "And He will admit you" meaning on the Day of Judgment "to gardens" meaning gardens with many trees that conceal their interior because they "flow"

And when that flowing is in some of its land, he expressed it with the tool of partitive: "from beneath them" meaning beneath their chambers and trees "the rivers" so they are always refreshing.

And when he mentioned forgiveness and honor, he mentioned its time. He said, giving good tidings to his family, turning away from others, and seeking praise for his loved ones, for he had granted them success and had not forsaken them, like his enemies: "On the Day when Allah will not disgrace" meaning the Greatest King, who has complete knowledge of perfection. "The Prophet" meaning the man whom Allah informs of what necessitates for him complete elevation from the news that are of the utmost greatness. "And those" meaning (p-202) and He will not disgrace those who "believed with him," referring to the companions, may Allah be pleased with them, if the intended meaning is companionship in all times, and their predecessors if the intended meaning is in description or a specific time like Badr and the Pledge of Ridwan, for the Prophet, blessings and peace be upon him, said: "No one who pledged under the tree will enter the Fire," as narrated by Muslim from [Umm -] Mubashir, may Allah be pleased with her, and Abu Dawood and Tirmidhi from Jabir, may Allah be pleased with him: "And perhaps Allah looked at the people of Badr and said: 'Do what you wish, for I have forgiven you.'"

And Allah, the Exalted, said: "Not equal are those among you who spent before the conquest and fought. Those are greater in degree than those who spent afterward and fought" [Al-Hadid: 10] up to His saying: "And all Allah has promised the best reward" [Al-Hadid: 10]. And his women, may Allah be pleased with them, are more deserving to be the first to desire to be with him in faith to distance themselves from the Fire. And when you recall the stories of the Prophets from Surah Hud, peace be upon him, it becomes clear to you the beauty of this aspect. It is permissible that "those" is a subject whose predicate is "their light" or the predicate is "with him," indicating that all the Prophets and the righteous of their nations are from his nation [and] under his banner. And that is in the utmost of what can be of honor and elevation for him, blessings and peace be upon him, and faith that is conditioned by his companionship, meaning his qualification for the companionship of his faith, unlike absolute faith. So there is no barrier preventing others among the believers from entering the Fire and then exiting it by the intercession of the intercessors. Thus, there is no argument for the Mu'tazila in that the perpetrator of major sins is eternally in the Fire, for he is inside the Fire, so he is disgraced. He is not described with faith, for the one who is characterized by faith does not face disgrace, as evidenced by this verse. Abu Hayyan said: (p-203) And in the hadith: "He, blessings and peace be upon him, pleaded for his nation, and Allah revealed to him: 'If you wish, I can make their reckoning to you.' He said: 'O Lord! You are more merciful to them than I am.' Allah, the Exalted, said: 'Then I will not disgrace you concerning them.'"

And when He negated disgrace from them, He explained it by saying, 'preceding the light,' because the context is to glorify the Prophet, blessings and peace be upon him, contrary to what has been mentioned in Al-Hadid: "Their light is running," meaning a continuous striving for renewal. According to another interpretation, this sentence could be a temporal clause, and it is permissible for it to be a statement for 'those' if we make it the subject. 'Before them' and the preposition is omitted to indicate that He has filled that direction. 'And' likewise 'by their right hands.' As for what is to their left, they do not turn to it because they are either among the foremost or among the people of the right. They walk between the two directions and receive their records of deeds from both of them. As for the people of the left, they are given it from behind their backs and from their left sides, and they, with what they have of light, if they say, they are heard, and if they intercede, they are granted intercession.

And when the continuity of kingship is the noblest of the attributes of the servant, He said: 'They say,' meaning they are always renewing this due to their knowledge that Allah, the Exalted, has the right to do as He wills. No one has a right over Him, especially when they see the extinguishing of the light of the hypocrites. Sahl said: The need for Allah, the Exalted, does not cease for the believers in this world or in the Hereafter. Rather, they are in the Hereafter in greater need of Him, even if they are in the abode of honor, due to their longing for meeting Him: 'Our Lord,' meaning, O You who bestows favors upon us with this light and with all good in which we were or will be, 'complete for us,' so they manifest that the station is for Him.

And when it is the case that every person who has good manners must believe in their own deficiency, they said in a state of humility, neediness, and humility: 'And forgive us,' meaning erase from us every deficiency that would lead us to the conditions of the hypocrites, its eye and its effect. And this light is the image of their deeds in this world because the Hereafter reveals the realities of things, and the images follow their meanings. It is the law of Allah that He has legislated, and it is the path that strikes between the two sides of Hell, because the virtues in this world are intermediate between the vices. Every virtue is surrounded by two vices: excess and negligence. The virtue is the straight path, and the vices are what is from Hell on his right and left. Whoever walks in this world according to what He has commanded, without excess or negligence, his light will be complete. And whoever is swayed by desires, his light will be extinguished - may Allah protect us from that and grant us steadfastness. And that extinguishing occurs at certain times, and it is snatched by hooks that are the images of desires, leading him into the fire according to his inclination towards it. The hypocrite shows him the light of his acknowledgment of the word of monotheism, but when he walks, it is extinguished because his acknowledgment has no reality; thus, his light has no reality.

And when what he mentioned can only be done by Allah, glorified and exalted is He, he explained it by saying, confirming the denial of the disbelievers of resurrection and what follows from it: "Indeed, You" meaning solely You "are capable of all things" meaning in which the will can enter "All-Powerful" meaning possessing ultimate power.