He commanded him to affirm them with his words, 'Who provides for you?' Then he commanded him to take on the response and affirmation on their behalf with his words: 'Allah provides for you.' This is to indicate that they acknowledge Him in their hearts, but they may have refrained from speaking it. This is because what has taken root in their hearts of stubbornness and love of polytheism has silenced their mouths from speaking the truth, despite their knowledge of its correctness. If they were to utter that Allah is their provider, it would necessitate that they be asked: 'Why do you not worship the One who provides for you and prefer over Him one who cannot provide?' Do you not see His saying, 'Say, Who provides for you from the heaven and the earth? Or who owns hearing and sight?' Until He said, 'They will surely say, Allah.' Then He said, 'So what is after the truth except misguidance?' It is as if they were affirming with their tongues at one moment, and at another moment they were stammering out of stubbornness, harm, and fear of being compelled by the proof. And similar to His saying, glorified and exalted is He, 'Say, Who is the Lord of the heavens and the earth? Say, Allah. Say, Have you taken besides Him allies who do not possess for themselves any benefit or harm?' And He commanded him to say to them after the compelling and silencing, which if it did not exceed their affirmation with their tongues, it would not fall short of it: 'And indeed, we or you are upon guidance or in clear misguidance.' Its meaning is: 'Indeed, one of the two groups, those who affirm the provider from the heavens and the earth through worship, and those who associate with Him inanimate objects that cannot be described as having power, is certainly upon one of the two matters of guidance and misguidance.' This is from the fair speech that everyone who hears it, whether ally or opponent, says to the one addressed: 'Your companion has been fair to you.' And in its degree, after the eloquent affirmation he presented, there is an unmistakable indication of who is among the two groups on guidance and who is in clear misguidance. However, the insinuation and allusion are more effective in the argument to the goal, and it strikes at victory, with little disturbance from the opponent and breaking their thorns gently. And similar is the saying of a man to his companion: 'Allah knows the truthful from me and from you, and indeed, one of us is a liar.' And from it is the saying of Hassan: 'Do you insult him while you are not his equal? So your partnership is for your best as a ransom.'

Ahmad said: And this is a refined interpretation and a delightful elaboration. I repeated it in my hearing, and it gained more brilliance through repetition. My mind sought refuge as if I were slow to understand when it is conveyed. It should not be denied after that regarding the method that has been frequently engaged by later scholars and jurists in their debates and discussions. This is their saying: One of the two matters is necessary in ambiguity. Thus, this approach from this valley is not far. So reflect upon it, and Allah is the Grantor of success. And from it is the verse of Hassan: 'Do you insult him while you are not his equal... so evil is like good as a ransom.' This witness has been explained within verses in the second part, page 563, so refer to it if you wish, as noted by the corrector. If you say: How is there a distinction between the prepositions entering upon truth and misguidance? I say: Because the possessor of truth is as if he is elevated on a noble horse, riding it wherever he wishes, while the misguided is as if he is immersed in darkness, confused in it, not knowing where to turn. And in the reading of Ubayy: 'And we or you are either on guidance or in clear misguidance.'