Is he who stands as a witness against them for their associating partners with Allah, meaning is Allah, who is standing and watching over every good or evil soul by what it has earned, aware of its good and evil, and counting for each its recompense, like one who is not so? And it is permissible to consider what occurs as a news for the subject and to connect it with 'and they made.' And its representation is: Is he who is of this description not made to be one God? And they made for Him, and He is Allah, who alone deserves worship, partners. Say: 'Name them,' meaning you have made for Him partners, so name them to Him, who they are and inform Him of their names. Then He said: 'Or do you inform Him?' on the matter that is disconnected, like saying to a man: 'Tell me about Zayd,' or is he too insignificant to be known? And its meaning is: 'Rather, do you inform Him of partners?' [Mawlid said: 'Its meaning is rather do we inform Him of partners ... etc.' Ahmad said: 'And the reality of this negation is that they are not partners, and that Allah does not know them as such, because they are not so, even if they have established entities known to Allah, yet they are created beings and not deities worthy of worship. However, the coming of the negation in this eloquent manner is remarkable, and its eloquence and artistry cannot be concealed. If the speech had come in its original form without this splendid arrangement, it would have been: 'And they made for Allah partners, and they are not partners,' thus it would not have had the position that the recitation necessitated.'] He does not know them on earth, while He is the All-Knowing of what is in the heavens and the earth. So if He does not know them, He knows that they are nothing that relates to knowledge, and the intended meaning is the negation of having partners. And similar to this is: 'Say: Do you inform Allah of what He does not know in the heavens and the earth?' Or with an outward appearance of speech, rather do you call them partners with an outward appearance of speech without there being any truth to it, like His saying: 'That is their saying with their mouths.' What you worship besides Him is nothing but names you have named them. And this argument and its wondrous methods [He returned to his speech. He said: 'And this argument and its wondrous methods that have been presented ... etc.' Ahmad said: 'This conclusion is a word of truth intended for falsehood, for it alludes to the creation of the Qur'an, so be aware of it. How quickly the reader of this chapter may pass over it with his tongue and heart and find it pleasing while being heedless of what is beneath it, were it not for this reminder and awakening, and Allah knows best.] which has been presented to him calling upon himself with a fluent tongue: that it is not from the words of humans for whoever knows and is fair to himself. So blessed is Allah, the Best of Creators. And it was read: 'Do you inform Him' with the lightening of the burden. Their plotting against Islam with their associating partners and they were turned away was read with the three movements. And Ibn Abi Ishaq read: 'And they were turned away' with the tanween. 'And whoever Allah leads astray,' and whoever He forsakes for His knowledge that he will not be guided, 'then he has no guide.' He has no one who can guide him. 'For them is a punishment in this worldly life,' and it is what befalls them from killing, captivity, and other trials, and nothing befalls them except punishment for their disbelief, and that is why it is called punishment. 'And they have no protector from Allah,' and they have no protector from His punishment. Or they have no protector from Him from His mercy.