Tafsir of Al-Furqan 25:58

"And rely upon the Ever-Living who does not die"—in seeking sufficiency from their wages and protection from their evils. It is as if the shift from "rely upon Allah" to what is mentioned in this glorious arrangement is intended to convey, through its implication or the establishing of the ruling based on a suitable attribute, that it is invalid to rely upon anyone who is not characterized by the aforementioned life and permanence. As for the invalidity of relying upon one not characterized by life, such as idols, it is obvious. As for the invalidity of relying upon one not characterized by permanence—in that he is among those who die—it is because he is weak and incapable; thus, the one who relies upon him is like the one who seeks refuge in a fragile branch. It is also said: because if he dies, the one who relied upon him is lost.

Ibn Abi al-Dunya in al-Tawakkul and al-Bayhaqi in Shu'ab al-Iman recorded from 'Uqbah ibn Abi Thubayt that he said: "It is written in the Torah: Do not rely upon the son of Adam, for the son of Adam has no constancy (or foundation). Rather, rely upon the Ever-Living who does not die." Some of the predecessors recited this verse and said: "It is not fitting for any person of intellect, after this, to place his trust in a created being."

"And exalt [Allah] with His praise"—meaning: declare Him, Glorified be He, free from imperfection, while concurrently praising Him with the attributes of perfection, seeking further blessings through gratitude for His past favors. The 'ba' (in bi-hamdihi) denotes accompaniment, and the prepositional phrase is in the position of a state (hal). Exaltation (negation of imperfection) was placed first because it is a clearing (takhliyah), and it is more important than adorning (tahliyah). In the Hadith: "Whoever says 'Subhan-Allahi wa bi-hamdihi' (Glory is to Allah and with His praise), his sins are forgiven even if they were like the foam of the sea."

"And sufficient is He, regarding the sins of His servants, as All-Aware"—those that are apparent and those that are hidden, as indicated by the plural form, for it is one of the forms of generality, or by His saying "All-Aware (khabiran)," for khibra (expertise/awareness) is the knowledge of the inner realities of matters, as mentioned by al-Raghib. Whoever knows the inner realities knows the outward ones a fortiori; thus, it indicates this through correspondence and implication. It is apparent that "regarding the sins (bi-dhunubi)" is connected to "All-Aware" and acts as a state or a specification, while the 'ba' in "by Him (bihi)" is extra (in the form of the subject of kafa). It is also permissible for "regarding the sins" to be connected to "sufficient (kafa)." The sentence is brought forth to console the Prophet (peace and blessings be upon him) and to threaten the disbelievers; meaning, He—Glorified and Exalted is He—is observant of the sins of His servants such that nothing of them is hidden from Him, and He will recompense them for them, so do not concern yourself whether they believe or disbelieve.