(Meccan [except for verse 38 and from verse 83 to the end of verse 101, which are Medinan] and its verses are 110 [revealed after Al-Ghashiyah]) 'In the name of Allah, the Most Gracious, the Most Merciful'

Allah taught His servants and guided them on how to praise Him and thank Him for His abundant blessings upon them, which is the blessing of Islam, and what was revealed to His servant Muhammad, blessings and peace be upon him, from the Book that is the cause of their salvation and success. And He did not make it crooked, nor did He make anything of it crooked at all. Crookedness in meanings is like crookedness in entities, and the intended meaning is the negation of contradiction and inconsistency from its meanings, and the departure of anything from wisdom and correctness in it. If you say: What makes Qayyiman stand? I say: It is better that it stands with an implied subject and not be made a state of the Book, because His saying 'and He did not make' is conjoined to 'revealed', so it is included in the connection. Thus, making it a state of the Book creates a separation between the state and its subject by some connection. Its estimation is: And He did not make for it a substitute, He made it Qayyiman, because when He negated crookedness from it, He affirmed for it uprightness. If you say: What is the benefit of combining the negation of crookedness and the affirmation of uprightness, as one is sufficient for the other? I say: Its benefit is emphasis, for there is a straight one who is acknowledged for his uprightness and does not escape the slightest crookedness in movement and inspection. And it was said: Qayyiman over other Books, confirming them, witnessing to their correctness. And it was said: Qayyiman with the interests of the servants and what they must have from the laws. And it was read as Qayyiman.

'Warn' is transitive to two objects, like His saying: 'Indeed, We have warned you of a near punishment.'

So He limited it to one of them, and its origin is to warn those who disbelieve of a severe punishment, and the punishment is from His saying: 'with a wretched punishment.' And wretched is the punishment, and wretched is the man with a punishment and wretchedness from Him, coming from Him. And it was read: from Him, with the dal being silent with a slight indication of the dammah and the nun being broken, and 'to give glad tidings' with both lightening and heavy pronunciation. If you say: Why did He limit it to one object of 'warn'? I say: He made the warned of it the intended goal, thus it was necessary to limit it to it.

And the evidence for this is the repetition of the warning in His saying: 'And to warn those who said: Allah has taken a son,' related to the warners without mentioning the warned of it, just as the one who gives glad tidings of it was mentioned in His saying: 'that for them is a good reward,' being sufficient with its prior mention.

And the good reward is Paradise. What do they have of knowledge about it, either about the son or about taking him? This means that their saying did not arise from knowledge but from extreme ignorance and imitation of their fathers, which their fathers encompassed from the devil and his whispering.

If you say: Taking Allah a son in itself is impossible, how then is it said: What do they have of knowledge about it? I say: Its meaning is what do they have of knowledge about it, because it is not something that can be known due to its impossibility. And the negation of knowledge about something is either due to ignorance of the path leading to it, or because it is impossible in itself and cannot be known. It was read: 'Great is the word,' and 'word' is in the accusative as a distinction and in the nominative as a subject, and the accusative is stronger and more eloquent. And it has the meaning of astonishment, as if it were said: How great is that word.

And 'it comes out of their mouths' is a description of the word that conveys astonishment at their audacity in pronouncing it and bringing it out of their mouths. For much of what the devil whispers in the hearts of people and they talk to themselves about of abominations, they cannot bring themselves to utter it and let their tongues speak it, rather they suppress it out of shyness.

And from it, it was said: 'He has shown it, as if he has revealed his shame.' (A)]] From its manifestation, so how about such an abomination? And it was recited 'Kabirat' with the 'b' being silent while indicating a dammah. If you say: To what does the pronoun in 'Kabirat' refer? I say: To their saying 'Allah has taken a son,' and it is named a word as they name a poem by it.