And when they manifested the two powers, the intellectual power through their understanding of the Qur'an, and the practical power through what they achieved from submission, they exerted what they had in calling to Allah, the Most High, with the strength of eloquence. After they glorified Him, glorified and exalted is He, from polytheism in general, they specified, affirming in the reading of Ibn Kathir, the Basri scholars, and Abu Ja'far with the kasrah, due to what has preceded that such ease is hardly believable. They said, in reference to ﴿Indeed, we have heard﴾ [Al-Jinn: 1] ﴿And that﴾ meaning the great matter, the jinn said: ﴿Exalted﴾ meaning He has reached a level of exaltation and elevation that cannot be attained. ﴿Great﴾ meaning greatness and authority and complete richness. ﴿Our Lord﴾ meaning the one who brought us into existence and is gracious to us. And if this exaltation is for His greatness, then what about you? And this reading also narrates the saying of the jinn that what follows this is only ﴿And if they were to remain steadfast﴾ [Al-Jinn: 16] and ﴿And that the mosques are for Allah﴾ [Al-Jinn: 18] and ﴿And that when he stood﴾ [Al-Jinn: 19]. Indeed, it is open in it, in reference to what has been revealed, so it is in the state of raising except for Abu Ja'far, for he opened ﴿And that He, the Most High﴾ and ﴿And that He used to say﴾ [Al-Jinn: 4] ﴿And that there were men﴾ [Al-Jinn: 6]. Nafi' and Abu Bakr agreed with 'Asim in not reading ﴿And that when he stood﴾ [Al-Jinn: 19], for they both broke it, while the others opened it, which are Ibn 'Amir, Hamzah, Al-Kisai, and Hafs from 'Asim, all except what was preceded with the fa, on the basis that it is connected to the place of the jar in 'bi', meaning we believed him and affirmed that he - not on its wording, otherwise it would necessitate the repetition of the jar according to the grammarians of Basra. It is said that it was connected to the wording of the pronoun in 'bi' according to the Kufi school, which was supported by Abu Hayyan and others from the people of language.

And when they described Him with this greatest exaltation, which necessitates absolute richness and purity from any blemish of deficiency, they clarified it by negating what contradicts it with their words, nullifying the falsehood: ﴿He has not taken﴾ expressed in the form of causation to indicate the place of deficiency, not as a restriction. ﴿A companion﴾ meaning a wife ﴿nor a child﴾ because the custom is that this can only occur through treatment and causation, and such a thing can only be for one in need of goods or otherwise. And need can only arise from weakness and inability, and that contradicts seriousness. Thus, one in need cannot properly be a god, even if it is without causation and delay, for it is absurd, as the absolute act of creation suffices for it. So nothing remains except the absurdity that the deity is exalted above. And a companion must be of the type of her owner, and whoever has a type is compounded in a rational composition of a shared attribute and a distinguishing attribute. And a child must be a part that is separate from its parent, and whoever has parts is compounded in a sensory composition. It is established that this can only be for one in need, and that Allah, the Most High, is exalted above such a composition, whether sensory or rational.