They will be called on the Day of Resurrection, and it will be said to them: 'The hatred of Allah is greater.' The meaning is: the hatred of Allah for your souls is greater than your hatred for yourselves, so it suffices to mention it once. And 'when you are called' is in the accusative case due to the first mention of hatred. The meaning is: it will be said to them on the Day of Resurrection: Allah hated your souls that command evil and disbelief when the prophets called you to faith, but you refused to accept it and chose disbelief over it, more than you hate yourselves today while you are in the Fire if you are cast into it by following your desires. And from Al-Hasan: when they saw their evil deeds, they hated themselves, and they were called to the hatred of Allah. It is said: its meaning is that the hatred of Allah for you now is greater than the hatred of some of you for others, as Allah says: 'Some of you disbelieve in others and some of you curse others.' And 'when you are called' is an explanation. And hatred is the greatest form of aversion, so it is placed in the position of the most severe denial and the strongest of it: two deaths and two lives, or two deaths and two lives.

And he meant by the two deaths: creating them dead at first, and their death at the end of their lifetimes. And by the two revivifications, the first revivification and the revivification of resurrection. And sufficient for this explanation is His saying, the Exalted, "And you were dead, and He gave you life; then He will cause you to die; then He will give you life again." And likewise from Ibn Abbas, may Allah be pleased with him. If you say: How is it correct to call their creation dead a death? I say: Just as it is correct to say: Glory be to Him who made the body of the mosquito small and the body of the elephant large! And your saying to the digger: Narrow the mouth of the well and widen its bottom, and there is no transfer from large to small nor from small to large, nor from narrow to wide, nor from wide to narrow. Rather, I intended to create based on those attributes, and the reason for its correctness is that smallness and largeness are both permissible for the same created thing, without preference for one over the other, just as narrowness and wideness are. So if the creator chooses one of the permissible options while being capable of the other, he diverts from the other while being capable of it. [Mahamud said: "One of the deaths is creating them dead at first, and the other is their death at the end of their lifetimes. Then he said: If you say, how did he call his creation for them dead a death? He answered that it is as it is said: Glory be to Him who made the body of the mosquito small and the body of the elephant large, and as it is said to the digger: Narrow the mouth of the well and widen its bottom, and there is no transfer from large to small nor the opposite, nor from narrow to wide nor the opposite. Rather, I intended to create based on those attributes. And the reason for its correctness is that largeness and smallness are both permissible for the same created thing, just as narrowness and wideness are. So if the creator chooses one of the permissible options while being capable of the other, he diverts from the other while being capable of it." Ahmad said: How his words are firm here, where he agrees with the principles of Malik, may Allah have mercy on him, in the issue of whether he sold one of two specified weights as obligatory for one of them and the option in its essence, for he prohibited that. Because the buyer, when he was capable of specifying each one equally, if he specified one of them by choice, his deviation from the other was as if he had chosen it first, then transferred from it to this. So if it ended up selling one of them for the other, it would not be known if they were equivalent, and this is what our companions summarized in their saying: Whoever is given a choice between two things and chooses one of them: he is considered to have moved. And this principle has preceded for a different purpose in what has been mentioned.]

Equally, the created thing has been diverted from the other permissible option, so making it diverted from it is like transferring it from it. And whoever considers the two deaths that occur after the life of this world and after the life of the grave must affirm three revivifications, which contradicts what is in the Qur'an, unless he tries to justify it by claiming that one of them is not to be counted, or he claims that Allah, the Exalted, revives them in the graves, and that life continues for them so that they do not die afterward, and he counts them among those exempted from the shock in His saying, "Except for whom Allah wills." If you say: How did this lead to His saying, "So we confessed our sins?" I say: They denied resurrection, so they disbelieved, and as a result of that, there followed sins that cannot be counted. Because whoever does not fear the consequence transgresses in sins. So when they saw that death and life had recurred upon them, they knew that Allah is capable of resurrection as He is capable of creation, so they confessed their sins that they committed from denying resurrection and what followed from their sins. "Is there any way to escape, whether quick or slow?" Or is despair present before that, so there is no escape nor way to it? This is the speech of one who is overwhelmed by despair and hopelessness. They only say that as a pretext and in confusion, and that is why the answer came according to that, which is His saying: "That is what you are in, and that there is no way for you to escape due to your disbelief in the oneness of Allah and your belief in polytheism." [Mahamud said: "Is there any way to escape, whether quick or slow, from any path at all? Or is despair present before that, so there is no escape nor way to it? This is the speech of one who is overwhelmed by despair and hopelessness. They only say that as a pretext and in confusion, and that is why the answer came according to that, which is His saying: 'That is what you are in, and that there is no way for you to escape due to your disbelief in the oneness of Allah and your belief in polytheism.'" Ahmad said: And on this pattern, poets have built similar to their saying:]}

Is there access to Najd... and a descent upon Al-Khayf?

Their intention is that this matter is predominantly one of despair over hope. The judgment belongs to Allah, as He has decreed upon you the eternal punishment. And His saying, 'The Most High, the Most Great,' indicates pride and greatness, and that punishment like this can only be such, which corresponds to His pride and is suitable for His might. It is said:

It is as if the Haruriyyah [UNTRANSLATED-LATIN: al-Haruriyyah] took their saying, 'There is no judgment except for Allah,' from this.