And when the Arabs were the farthest of people from absolute lying and the most severe in avoiding it, how could they lie about the great ones? How could they lie about kings? How could they lie about the King of kings! He linked lying about Allah, glorified and exalted is He, to returning to their religion by saying, beginning the report for whoever was eager for knowledge of what came after this gentle speech and expecting something else: ﴿Indeed, we have fabricated﴾ meaning: we have deliberately now with what we say to you, meaning: whoever [claims] that Allah has forbidden disbelief and acknowledging it,

﴿against Allah﴾ meaning: the One who has all greatness,

﴿a lie﴾ and it is permissible that its tanween is for glorification, and it is permissible that it is for belittlement, and each aspect calls to it the context, which is not hidden.

﴿If we return﴾ meaning: at a moment from time,

﴿to your religion﴾ meaning: by our silence or by my silence and the disbelief of whoever was among those who followed me as a disbeliever,

﴿after Allah has saved us﴾ meaning: the Most High King, extraordinary in what we were deserving of immersing ourselves in, following our fathers, grandfathers, and clan in what He has of power and greatness,

﴿from it﴾ meaning: if we do that, then we have committed the most heinous of heinous acts with insight from us in that, for it is a connection to the impossible by habit, and it is from the valley of the saying of Al-Ashtar Al-Nakha'i: (p-3)

I have remained steadfast and turned away from greatness, and I have met my guests with a frowning face.

If I do not raid the son of Hind, I have not spent a day without plundering souls.

However, what is suspended in the house is speculative, and in the verse is definitive; because they informed them that Allah, glorified and exalted is He, forbade disbelief and commanded them to warn every disbeliever, so whenever they abandon that, lying becomes inevitable for them,

﴿And it is not for us﴾ meaning: what is correct and what is consistent ﴿to return to it﴾ meaning: your religion.

And when it is for Allah, glorified is He, to do as He wills, there is no obligation upon Him nor anything unbecoming from Him, He indicated that by saying: ﴿Except that Allah wills﴾ and He mentioned the name of the essence as an indication that all praise belongs to Him; then He mentioned the attribute of benevolence seeking refuge from being intended for humiliation, and He said: ﴿Our Lord﴾ meaning: extraordinary; for that is His, and it is from the aspect of remembering the fears and overseeing the possibility of bad outcomes for the truthfulness in supplicating to Allah, glorified and exalted is He, and seeking refuge in Him and seeking protection from His deception; and for that reason, He came with the name of the Majestic, which encompasses all meanings of the best names and the attribute of lordship sought by mentioning it, the action of what is done by the caring educator, so it is as if He said: Indeed, our return to your religion is not normally possible, and the impossible normally cannot be achieved except by the decree of Allah, rather, nor are the aspirations directed towards it, and Allah, glorified and exalted is He, is more generous than to return to what He has bestowed upon us from this magnificent matter, (p-4) and to remove from us this beautiful garment, and it is explicit that disbelief occurs by the will of Allah, rather, it cannot occur except by His will, and His saying: ﴿Our Lord's mercy has encompassed us﴾ meaning: the Benefactor towards us.

﴿Everything is knowledge﴾ is an encouragement for his nation to seek refuge and disassociate from reliance on strength and power. That is to say: we have no knowledge of the outcomes of actions, and knowledge belongs to Allah, for He is the one with complete and perfect knowledge and power. This phrase serves as a justification for the conditionality of the return upon His will, certainly to counter any potential hope of the addressees in their return. It is as if it were said: We have only made the return conditional upon His will due to the deficiency of our knowledge. Perhaps in the vastness of His knowledge, there is a third category, which is that we may be in the village upon our religion, and you may or may not agree with us on what we are upon. Thus, it is fitting for the one who is nurtured, and it is not appropriate to be certain about a matter that is to come except Allah, our Lord, due to the encompassing nature of His knowledge. The verse indicates that He was, in the past, knowledgeable of everything, both general and specific, because "He encompasses" is in the past tense. It has been previously mentioned in Al-An'am that the saying of the Friend, peace be upon him, and this and the verse of Al-Kahf are from a single informant, and Allah knows best.

Since the intention of this is as mentioned, it is disturbing to the hearts, unsettling to the souls, shaking to the thoughts, and destabilizing to the ideas by contemplating these alarming dangers that lead to the utmost loss. It is as if the believers said: What is the action and where is the escape? He said: ﴿Upon Allah﴾ meaning: to Him belongs all command, and there is no command for anyone alongside Him, alone and not with others.

﴿We have placed our trust﴾ meaning: we have entrusted all our affairs to Him, and He is too generous to choose for us anything other than what is best. We have disassociated from our strength and power and have sought refuge in His strength and power. We have made all our affairs reliant upon His ability, just as an agent carries the matter of his principal and relieves him of his worry and anxiety.

When it has become customary that the principal informs the agent of what he wants him to do, he followed this supplication with the ruling that is necessitated by the apparent state of affairs, which is the victory of the rightful and the defeat of the false. He said: ﴿Our Lord﴾ meaning: O You who are good to us,

﴿Judge﴾ meaning: rule ﴿between us﴾. And since he intended to appeal to them for their happiness, he said: ﴿and between our people﴾. In this, there is an indication of his inclination to pray for their guidance and a manner of not explicitly stating what he has not been permitted to mention.

﴿With truth﴾ meaning: with the decisive matter of dealing with each of the rightful and the false according to what they deserve by law and custom, so that each group has a door through which they reach the ultimate of their matter. This is the station of fairness. It has been understood from the indication of his words that he is concerned for his people, and from his expression, there is fairness from himself. If he had intended to favor himself and his followers, he would have prayed for them to be treated with preference and for their opponents to be treated with justice. The verse indicates that He, the Exalted, has the right to do as He wills, whether it be the humiliation of the oppressor and the support of the oppressed, the punishment of the disobedient, and the reward of the obedient, and the opposite of that.

﴿He is not to be questioned about what He does﴾ [Al-Anbiya: 23] because He is the complete, the great Sovereign, the Sovereign who encompasses all, the All-Powerful, the Wise, the All-Aware. It may be intended that we do not return to what we were upon of silence regarding your supplication to Allah and your prohibition of the actions of misguidance; for we have been commanded to warn you unless Allah wills our silence due to a matter that He brings to us in that for a benefit that His knowledge necessitated and our sciences fell short of. So if He wills that and commands us with it, we will act, for to Him belongs creation and command.

And when He referred to the supplication for His people, He indicated - by the conjunction on something not visibly connected - that the intended meaning is: 'So You are the best of the merciful': ﴿And You are the best of the openers﴾ meaning: for one upon whom the doors have been closed and has not found a rescuer.