It is Meccan, except for His saying, "Say, O My servants who have believed..." The verse is called Surah Al-Ghafir, and it has seventy-five verses. It is said to have seventy-two verses. It was revealed after Surah Saba. 'In the name of Allah, the Most Gracious, the Most Merciful.'

The phrase "The revelation of the Book" is read in the nominative case as it is the subject, which is informed about by the prepositional phrase. Or it could be the predicate of a deleted subject, and the prepositional phrase is an adjunct to the revelation, as you say: "It was revealed from Allah." Or it could be something other than an adjunct, like saying: "This book is from so-and-so to so-and-so," thus it is a news after news. Or it could be the predicate of a deleted subject, the meaning of which is: "This is the revelation of the Book, this is from Allah," or it could be an adjective of the revelation that works in the meaning of indication, and it could be in the accusative case implying a verb, like: "Read" and "Adhere." If you say: What is meant by the Book? I say: The apparent meaning in the first case is that it is the Qur'an, and in the second case, it is the Surah, "Making the religion pure for Him," meaning purifying the religion from polytheism and showing sincerity in the heart. It is read: "the religion" in the nominative case. The one who raises it has the right to read it as "making pure" with a fatḥah on the letter 'l' as His saying, "And they made their religion sincere for Allah," so it corresponds to His saying, "Indeed, for Allah is the pure religion." The pure, the sincere, and the making pure are one, except that it describes the religion with the attribute of its owner in a figurative attribution, like saying: "The poetry of a poet." As for the one who made "making pure" an adjective of the worshiper, and "for Him is the religion" as a subject and predicate, he has come with a grammatical construction that returns the speech to your saying: "To Allah belongs the religion." "Indeed, for Allah is the pure religion," meaning it is the one that must be exclusively devoted to Him, with obedience free from any blemish, due to His knowledge of the unseen and secrets, and because He is deserving of that, as His grace is free from seeking benefit through it. And from Qatadah: the pure religion is the testimony that there is no deity except Allah. And from Al-Hasan: Islam.

And those who have taken... it is possible that the takers are the disbelievers, and the takers are the angels, and 'Isa, and Al-Lat and Al-Uzza. According to Ibn Abbas, may Allah be pleased with him, the pronoun in "have taken" refers in the first case to those, and in the second case to the polytheists, and they were not mentioned because it is understood, and the reference to those is omitted, and the meaning is: "And those whom the polytheists have taken as allies." And "those who have taken" is in the nominative case as a subject. If you say: What is the news? I say: It is in the first case either "Indeed, Allah will judge between them" or what is implied from the saying before His saying, "What do we worship them?" And in the second case: that Allah will judge between them. If you say: If "Indeed, Allah will judge between them" is the news, what is the place of the implied saying? It can be in the position of an adjective, meaning: "Saying that." And it can be a substitute for the adjunct, so it has no place, just as the substituted has none. And Ibn Mas'ud read by making the saying explicit: "They said, What do we worship them?" And in the reading of Abu: "We do not worship you except that you may bring us closer to Allah," recounting what they addressed their idols with. And it is read: "We worship them," with the 'n' being pronounced following the 'ayn as it follows the hamzah in the command, and the tanwīn in "punishment" is pronounced. The pronoun in "between them" refers to them and their allies. The meaning is that Allah judges between them by admitting the angels and 'Isa into Paradise, and admitting them into the Fire along with the stones that they carved and worshipped besides Allah, punishing them with it as He makes them and it the fuel of Hell. Their disagreement is that those who worship are monotheists, and they are polytheists, and those oppose them and curse them, while they hope for their intercession and their closeness to Allah.

It is said that when the Muslims said to them: Who created the heavens and the earth? They acknowledged and said: Allah. When they said to them: Then why do you worship the idols? They said: We do not worship them except to bring us closer to Allah. Thus, the pronoun in "between them" returns to them and to the Muslims. The meaning is that Allah judges on the Day of Resurrection between the disputants of the two groups.

And the intended meaning of preventing guidance is the prevention of mercy, recording against them that they have no mercy, and that they are in the knowledge of Allah among the doomed. [Mahamud said: "The intended meaning of preventing guidance is the prevention of mercy, recording against them that He does not show mercy to them, and that they are in His knowledge among the doomed." Ahmad said: "The belief of the people of Sunnah is to take this verse and similar ones at face value, for their belief is that the meaning of Allah's guidance for the believer is the creation of guidance within him, and the meaning of His misguidance for the disbeliever is the removal from guidance and the creation of disbelief for him. Nevertheless, it is permissible for the people of Sunnah that Allah may create for the disbeliever a mercy by which he believes willingly, contrary to the Qadarites. Our aim is to highlight the belief of the people of truth and nothing else.] And it was read as: liar and deceitful. And their lie is their saying regarding some of those whom they took as allies besides Allah: 'Daughters of Allah.' Therefore, He followed this by arguing against them with His saying: 'If Allah had wanted to take a son, He would have chosen from what He creates whatever He wills,' meaning: if He wanted to take a son, it would be impossible and invalid, as it is impossible, and it could only be that He chooses some of His creation and distinguishes them and brings them close, just as a man distinguishes his son and brings him close. And He has done that with the angels, and you were deceived by it, and His choosing them misled you, so you claimed that they are His children, out of ignorance of Him and of His reality, which contradicts the realities of bodies and attributes. It is as if He said: if He wanted to take a son, He would not have done more than what He has done by choosing whatever He wills from His creation, and they are the angels, except that due to your ignorance of Him, you assumed that His choosing them was taking them as children. Then you persisted in your ignorance and foolishness, so you made them daughters, thus you were liars, disbelievers, and excessive in your slander [The phrase 'excessive in your slander' may mean: exaggerating. (A)] against Allah and His angels, and you were excessive [The phrase 'excessive in disbelief' may mean: extreme. (A)] in disbelief. Then He said, 'Glorified is He,' and He exalted His essence from having anyone attributed to Him of children and allies. And He indicated that with what contradicts it, which is that He is One, so it is not permissible for Him to have a partner, for if He had a partner, she would be of His kind, and there is no kind for Him: and if it is not possible for Him to have a partner, it is not possible for Him to have a son, which is the meaning of His saying: 'How can He have a son when He does not have a partner?' And He is the Conqueror over everything, and among the things are their deities, so He overcomes them. So how can they be His allies and partners?