And when He clarified the two previous types, and concluded their matter with the attributes of knowledge and wisdom, He followed them with another type that harms by making it a deficiency in the attributes of the Messenger, blessings and peace be upon him. Therefore, let there be a slander against the knowledge of his sender and his wisdom. He said: ﴿And among them are those who harm the Prophet﴾, meaning: the one whom Allah has elevated his status. He informs him of what He, glorified and exalted is He, wants from the hidden secrets. And when He informed of the absolute harm that includes both saying and action, He added to it His saying: ﴿And they say, 'He is'﴾, meaning: due to their excessive hearing of what is said to him ﴿an ear﴾. Their intent is that he believes everything he hears and accepts the words of everyone - just as the spy is called an eye. Abu Hayyan said: Khidham ibn Khalid, Ubaid ibn Hilal, and Julas ibn Suwayd, among others, harmed the Messenger of Allah, blessings and peace be upon him. Some of them said: Do not do this; for we fear that it will reach him and he will act against us. Julas said: Rather, we will say whatever we want; for Muhammad is an attentive ear. Then we will come to him and he will believe us. So it was revealed, and it was said otherwise.

A man is an ear: if he hears the words of everyone, the individual and the group are equal in it. This is the end. Their intention is that he ﷺ does not recognize the deceit of those who plot against him and the trickery of those who deceive him, and they have lied. He is the most knowledgeable of people regarding that. However, he turns away from the interests; it is not fitting for the beauties of the religion other than it. He clarified that with His saying: ﴿Say, 'It is an ear of good.'﴾ Then He clarified that the benefit of that returns to them with His saying: ﴿For you.﴾ Then He explained that with His saying: ﴿He believes.﴾ That is: he establishes faith for the angels who come to him from Allah against the denial by affirming them, acknowledging ﴿Allah.﴾ That is due to what they inform him about Him, with the truth of faith for what He has of the perfection of knowledge regarding what He, glorified and exalted is He, has of the attributes of majesty and honor. The essence of it is that the act of faith is within the act of affirmation, then it was omitted, and a state was removed from it, which was established in its place, then it was deleted, and a connection was brought that indicates it, as they said in His saying, the Most High: ﴿And that you may glorify Allah for what He has guided you.﴾ [Al-Baqarah: 185] That the estimation is: praising for what He has guided you. So the estimation here is: he believes affirming Allah. This is its reality, and it yields the love of the believers and their loyalty. For this reason, He followed it with His saying: ﴿And he believes for the believers.﴾ That is: the steadfast ones, he establishes faith for them against the denial by affirming them in all that they inform him about, which is worthy of affirmation. This is for the sake of their interests and the unification among them with what has been established of their truthfulness. For if he had relied on his intellect and the extent of his knowledge, the liar would love him, and he would punish the traitor merely based on his knowledge and insight, the majority of understandings would fall short of that, and most imaginations would be confused because of it. Thus, hearts would flee, and from the majority, suspicion would arise. And when the affirmation of the existence of the deity regarding what He has of the attributes of perfection necessitating command and prohibition was conveyed with the preposition 'bi,' here the affirmation is indeed for the information about anything, it was conveyed with 'li,' and it was indicated - by limiting the act which is transitive - to an exaggeration in the affirmation, as if there is no affirmation other than it. (p-510) And when He, glorified is He, clarified that His affirmation is apparent and hidden, it is indeed for the steadfast in faith. He clarified that His affirmation for others is only the apparent, so He said: ﴿And mercy﴾ that is: and it is a mercy ﴿for those who have believed﴾ that is: those who have shown faith with their tongues ﴿from you.﴾ This is - and Allah knows best - an indication towards the hypocrites and those in their ruling, from whom their tongue has affirmed while their heart is shaken. That is: the manifestation of their affirmation as acceptance of what has appeared from them and concealing the evils of their secrets is a reason for refraining from their blood. And the manifestation of the believers for their hatred of them may be a reason for the truth of their faith by what they see of the beauties of faith over the passage of time. It is not unlikely that the expression in the past is an indication towards the hypocrites, especially after the expression with the active participle. Imam Abu al-Hasan al-Harali said in his book: "The Key" what its text is: the fourth door in the ranks of expression about the development of man by his advancement in the degree of faith and his decline in the depth of disbelief: Know that Allah encompasses all things, creation and command, first and last, apparent and hidden, and it is His praise. And He has exaltation in the appearance of His command and the greatness of His creation, and concealment in contrast to that from His creation and command by what He has manifested of His wisdom and the causes of His guidance and trial. And that exaltation is His divinity, and the concealment is His dominion. Between them is the establishment of every creation for what it was created for and the support of every command from the two matters for what it was established for, and that is His lordship. And for every rupture from His creation and command, there is a preceding stitch.

And for every disparity, there is equality, and that is His mercy. For every one who is closer in the measure of the veil, there is a specific matter; and that is His compassion. For every one who is farther in the measure of the veil, there is a severe punishment from Him in returning to closeness, and that is His wrath. For each of His exalted descents, outwardly and inwardly, there is a specific matter. For every matter, there is a creation, and the Quran's statement regarding every creation is according to the essence of its being and the specific rank of its closeness and the place of its distance. And indeed, Allah, glorified and exalted is He, made Adam and his offspring His vicegerent in all His matters and their details. He sent down the Quran based on all of that. Thus, the worst of conditions for this vicegerent is the place that has been named 'human,' where he is familiar with himself and others and forgets the covenant of his Lord. Therefore, his construction is met with blame in the Quran: "Cursed is man! How ungrateful he is!" [Abasa: 17] "Indeed, man is ungrateful to his Lord" [Al-Adiyat: 6]. Then the place where he is reminded to heed the reprimand from his Lord is for him like the age of discernment for a child of seven. And it does not occur except through gathering and observation. That is the age referred to in relation to people for their oscillation, meaning: their fluctuation between heeding the reprimand from their Lord and the dominance of their desires over them. Therefore, their construction is met with blame for most of them in the Quran: "But most people do not know" [Ar-Rum: 6] - and "they do not give thanks." Then the place where they achieve acceptance, hearing, and faith in the unseen matter and creation, but they frequently waver from it at every occurrence of gain and deceptive elevation, is for them like the age of maturity, which has tasted the flavor of the emergence of the drop from its inner essence, which is the intellect for contemplating the realities of the tangible. And that is the age in which they strive, "Those who have believed," and it is the first age of reception. Thus, all the manners of the Quran and its teachings are indeed the source for the people of this age. Ibn Mas'ud, may Allah be pleased with him, used to say: When you hear Allah, the Mighty and Majestic, saying: "O you who have believed," lend it your ear; for it is either good that He commands or evil that He forbids. Just as what pertains to the mature, rational person in the address does not include the distinguishing child, and what pertains to the distinguishing child does not include the mature, likewise the address of "those who have believed" has not yet reached the people. And the address of the people has surpassed that of "those who have believed" because they have been deterred by what their hearts have accepted from what the people are deterred from. And they have acted upon what the people act upon. And these empty ages are with the people of insight, and their specific address is more manifest than the ages of bodies with the people of sight. And the lack of insight into these ranks in conditions and statements are the locks of the hearts that prevent contemplation of the Quran. Likewise, what is above the age of "those who have believed" is the age of "those who believe," and they are at the first limit of closeness, the station of reaching maturity. And the age of "those who have believed" and "the people" is in the measure of the limit of distance, and for that they are addressed with the letter: "O" sent to the limit of distance: "O you who have believed! Shall I guide you to a trade that will save you from a painful punishment?" [As-Saff: 10] "You believe in Allah and His Messenger" [As-Saff: 11]. And above that is the age of the believers and the closest. For that reason, the Quran does not address them with "O" of distance. And this age is like the age of maturity and the age of old age. The completion of their age is "the true believers," and likewise to the age of "the doers of good" to the unseen age of "the certain" [Al-An'am: 75] to what is beyond that. For indeed, the teeth of the body are four, and the teeth of the heart are seven. Those who have developed in them know them, and those whose heart's teeth have grown in ignorance and whose body teeth have developed into old age do not know them. "The son of Adam grows old, and two things make him old: greed and hope." Greed is his poverty even if he possesses the world, and hope is his worry and toil. So whoever does not realize the teeth of the heart and the disparity of their address will not have the door opened to understanding the Quran. And whoever does not clarify the descents of the address will not distinguish the address of Allah from the address of the Most Merciful from the address of the Sovereign, the Just.

And when He clarified what is for whoever believes in Him, whether inwardly or outwardly, of mercy, He clarified what is upon whoever denies Him and harms Him of punishment. He said: "And those who harm the Messenger of Allah," meaning: the one who has manifested - and he is the highest king - his honor and greatness by combining between the two descriptions and elevating him by attributing it to him. He increased his rank by expressing with His greatest name that encompasses all, and he is an intermediary between the truth and the creation in rectifying their affairs. Therefore, they deserve from him gratitude and honor, not harm and pain.

And when their harm was painful, He made their recompense of the same kind and said: "For them is a painful punishment."