And when he produced this, that they have the worst names and their deities are worse than them, he turned to it to dispel the delusion of those who presume to judge by misguidance and to push towards Hell what is not appropriate. This serves as a reminder that the cause of entering Hell is the neglect of the remembrance of Allah and His supplication. His saying: "And to Allah" means: the Sovereign, the Most High, encompassing all attributes of perfection alone. The "names" [and when the name is observed in its relevance, it is understood as a description, it is feminine in his saying]: "the best" means: all of them are characterized by Him without others with attributes of perfection, each one of them is the best and most beautiful thing, and His being free from the blemishes of deficiency and the marks of change. Thus, all of His actions are wisdom, and He is exclusively so because other things are possible to change. Every possible thing is needy, and the least it needs is a reason that establishes its existence. By this, we know the existence of the reason and we know that its preference is on the basis of correctness and choice, not necessity; otherwise, the world would have remained in its permanence. Thus, His power is established, and His actions are firm. His knowledge is established, so His life, hearing, sight, speech, will, and oneness are established. Otherwise, disputes would arise, leading to disorder. Knowledge of His exalted attributes is not on a single level but is arranged. By this, it is known that perfection belongs to Him by His essence, while others' perfection is by Him, and by His essence, they are immersed in the sea of annihilation, falling into the depths of deficiency. "So call upon Him" means: describe Him, name Him, and ask Him "by them" so that you may be saved from Hell and attain all that has a praiseworthy outcome. For when the heart neglects the remembrance of Allah, it turns to the world and its desires, falling into the fire of greed and the bitter cold of deprivation, and it continues in desire after desire until there remains no savior for it. But when it turns to remembrance, it frees itself from the fires of calamities and feels the knowledge of Allah until it frees itself from the bondage of desires, becoming free and attaining happiness in all its wishes. The multitude of names does not detract from the oneness but rather indicates the greatness of the named.

'And leave' means: let them remain in a state of deviation. 'Those who incline' means: they deviate from what has been defined for them by increasing, thus resembling it, or by decreasing, thus nullifying it. 'In His names' means: they apply them to others by calling Him a god. It follows that they must ascribe to Him all the attributes of a god. They have inclined in some aspects through action and in others through necessity, or by calling Him by what He has not permitted. What He has not permitted may sometimes be permissible in general, like the harmful, which should not be mentioned except alongside the beneficial. At other times, it is not permissible, like calling Him 'father' or 'body,' as well as everything that implies deficiency. Thus, it would not be better, and due to the occurrence of some of His derivatives being applied to Him, like a name that should not be said for His sake: 'teacher.' Likewise, for their love of Him, it is not permissible to say: 'O Creator of worms and monkeys,' for example. Similarly, it is not permissible to mention a name whose meaning the speaker does not understand, even if people understand it as praise, as some of the Bedouins say: 'O white-faced one! O father of noble qualities!' For all of this is deviation. This action is used in a straightforward manner, and it is said: 'He deviated in such and such' - with one meaning, which is to turn away from the truth and to introduce into it what is not part of it. Abu Hayyan transmitted this from Ibn al-Sikkit. Imam Abu al-Qasim Ali ibn Ja'far al-Qattā' said in the Book of Actions: 'He prepared the grave for the dead and inclined him: he dug for him the grave.' And regarding something, to and from it, and in religion: he inclined. It was also recited in this manner. When it was as if it was said: 'So what will be done with those who have inclined?' And the terrifying thing is the imposition of punishment, not being from a specific one, he said, establishing the passive: 'They will be recompensed' - meaning: in this world and the Hereafter with a promise that there is no changing in it. 'What they were' means: by their natures 'doing' - meaning: there will be done to them from types of humiliation and punishment what necessitates describing them with the ugliest attributes contrary to what they used to hear in this world from those who were close to them.