And when the consideration of the matter of Prophethood is derived from the establishment of the proofs of Tawhid, and the intended purpose of the warning is to return from atheism, he said, denying their lack of consideration of the proofs of Tawhid that refute every bad condition: ﴿Did they not﴾. And when the matter was clear, he said: ﴿Let them look﴾, meaning: a look of contemplation and consideration. This indicates that it is with insight, not mere sight, in relation to it. He said, pointing to every atom in it, there are numerous proofs: ﴿In the dominion﴾. And he magnified the matter by saying: ﴿The heavens and the earth﴾, meaning: their dominion, which reaches the limit of greatness, is an astonishing matter in its apparent form that they know and its hidden aspect that is apparent to them but they do not grasp.

And when the proofs of Tawhid surpass limitation, for in every atom there is a compelling evidence and a shining, astonishing proof, he said: ﴿And what﴾, meaning: and in what ﴿Allah created﴾, meaning: according to what He has of majesty and beauty ﴿of anything﴾, meaning: other than them, so that they may know that He cannot do anything of that, let alone anything else. And they realize that His Book, glorified and exalted is He, is distinct from all His creations, so they may know that it is His attribute, glorified and exalted is He, and His words, so they do not commit atheism regarding His names, nor do they name anything from them other than what has been shown to them of the completeness of His power and the completeness of the incapacity of others regarding everything, and from the comprehensiveness of His knowledge and the limits of the ignorance of others regarding everything, and so on, until they know by the greatness of this universe that He, glorified and exalted is He, is Great, and by His overpowering of everything that He is the All-Prevailing, and by the incapacity of everything regarding everything of His command that He is Mighty, and by His bestowing of blessings that He is Merciful and Generous, and so on from His beautiful names and lofty attributes that things express with them through the tongues of conditions and that the hearts of beings speak of them even if they have no speech, and His words of management explain them with what He has of perfection. ﴿And perhaps﴾, meaning: and let them look in the fear and apprehension that it is possible and deserving and suitable ﴿that the time has come﴾, meaning: [it has drawn near greatly] ﴿Their appointed time﴾, meaning: which there is no doubt with them regarding its being a death from the deaths of these nations whose news we have previously mentioned as one soul or gradually, so they may hasten to believe in Him for fear of the passing of the appointed time for salvation from the greatest fear. For every rational person, if he considers a danger, it is necessary for him to look into its consequence and strive to be free from it.

And when it has been established at the beginning of the Surah that there is a prohibition against being reluctant in warning with this Book, and it has been made clear by these verses that he ﷺ is truly characterized by warning with it, and it has been established that the Qur'an is distinct from all created beings, it has been confirmed that it is the speech of Allah. This has led to a denial of those who hesitate to believe in it, and the fear of the timing of its end before that, so that they fall into what cannot be remedied. This is in a manner indicating that belief after this clarification is something that does not allow for hesitation except in waiting for another statement. So He said: 'So in what statement'—meaning what words that are renewed for him in every occurrence clarify the means of salvation from it 'after it'—meaning after this great rank. 'They believe'—this verse indicates that belief has two paths: one is auditory, and the other is rational. Al-Harali said in a book of his on the principles of jurisprudence: The ruling is only received from the speech of Allah conveyed through the tongues of His messengers. It has become clear and well-known that hearing is one of the ways to understand the speech of Allah which is conveyed by the messengers. Likewise, it has been established for a group of those with sound intellect that seeing and the other senses are also a means of understanding the speech of Allah. The rational core comprehends the meaning of the sending in His created Book just as the intellect comprehends the meaning of the sending from the understanding of His spoken words. A group from those who understood from the visible Book of Allah, which is witnessed, the sending and were taught rulings are called the Hanifiyyin, like Quss ibn Sa'idah and Zayd ibn Amr ibn Nufail. The Messenger of Allah ﷺ testified for them that each one of them 'will be raised as a single nation' for their guidance from themselves without the message of an external guide, but rather from the messenger of their existence and their perception of the world. This is because they have taken the entirety of the ruling of belief and the necessity of fairness with creation from witnessing the creation of Allah. Along with this, they await the confirmation of what they attain rationally from the auditory speech of Allah. And in this manner—this is the state of the prophets and the truthful ones before the coming of revelation to the Prophet and before the hearing of his companion the bearer of his revelation. These are the ones who do not hesitate to believe in the Prophet at the beginning of his call. Just as the Prophet does not impose or judge, but rather conveys from Allah, likewise the view of the intellect does not impose or judge, but rather conveys from Allah. Thus, the ruling, which is the action of truth in the deeds of creation, is of two types: legal, meaning taken from the legal sending, and rational, meaning taken from the rational sending. The result of this is that the witnessed world is a clear indication of the command of Allah, and everything that is clear conveys. Knowledge conveys, meaning what is understood by the understanding from His words about Allah. The grammarians have said—as mentioned by Ibn 'Usfur in the explanation of the clarification for Abu Ali, and others—that speech in terminology only applies to the compound utterance that is beneficial by its nature or estimation. He said: And they have distinguished by the utterance from what is said to be speech linguistically and is not an utterance, such as writing, gestures, what is in the soul, and what is understood from the state of something. Al-Harali said: Similar to the state of embarrassment and anger, and in action, such as gesturing with the hand, and contracting with the fingers, and by the effects of action like crafts and deeds, and by the utterance that the heart utters to the surface of the tongue, and by the effects of inscriptions that correspond to the concept of the utterance, which is writing. This has ended.