فَإِنَّهُمْ عَدُوٌّ لِي إِلَّا رَبَّ الْعَالَمِينَ ﴿۷۷﴾ الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ ﴿۷۸﴾ وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ ﴿۷۹﴾ وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ ﴿۸۰﴾ وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ ﴿۸۱﴾ وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ ﴿۸۲﴾

﴾77﴿ Fa innahum 'aduwwwul leee illaa Rabbal 'aalameen
﴾78﴿ Allazee khalaqanee fa Huwa yahdeen
﴾79﴿ Wallazee Huwa yut'imunee wa yasqeen
﴾80﴿ Wa izaa maridtu fahuwa yashfeen
﴾81﴿ Wallazeee atma'u ai yaghfira lee khateee' atee Yawmad Deen
﴾82﴿ Wallazeee atma'u ai yaghfira lee khateee' atee Yawmad Deen

﴾77﴿ Then they will be my enemies (if I worship them), except for the Lord of all worlds
﴾78﴿ The One who created me and guides me
﴾79﴿ And He is the One who gives me food and drink
﴾80﴿ And when I fall ill, it is He who heals me
﴾81﴿ And He is the One who causes me to die and then brings me back to life
﴾82﴿ And He is the One I hope will forgive my sins on the Day of Judgment

[77] Since there is no proof, then worshiping other than Allah without evidence becomes a cause for enmity and hostility on the Day of Judgment.
The implied meaning of the phrase is: “If I were to worship them, they would become enemies to me on the Day of Judgment,” similar to what is mentioned in Surah Al-Ahqaf (46:6).
Or the implied meaning is: “Their worship is like the worship of an enemy,” meaning worshiping them is like worshiping enemies—something of no benefit.
[78] This verse begins the definition of “Lord” (Rabb) by mentioning eight attributes, and this is referred to as the unity of Lordship (Tawheed ar-Ruboobiyyah).
1. First, Allah the Exalted is the Creator.
2. Second, guidance at all levels is under the control of Allah the Exalted. (We have explained the levels of guidance in the book Lata’if and in the commentary on Surah Al-Fatiha.)
And since all these levels are connected to creation, the conjunction letter fa (ف) is used to indicate this connection.
[79] In this, the third and fourth attributes are mentioned. Along with both of these, the sustenance of the creation (the body) is achieved, just as guidance brings about the sustenance of the soul.
And according to the people of perfection, the sustenance of the soul takes precedence over the sustenance of the body. For this reason, "Yahdeen" (He guides me) is mentioned before "Yut'imuni" (He gives me food).
The word "Huwa" (He) is used for exclusivity.
In giving food and drink, creating the means for them (such as sending down rain, growing plants, and from them producing grains, fruits, and beverages), and in the body, creating the faculties for eating and drinking—all of these are included.
And in this, there is also a reference to the health of the body. All of these are under the control of Allah the Exalted.
[80] This is the fifth attribute. Illness also comes from Allah the Exalted, but outwardly it is not seen as a blessing; rather, it is considered a trial.
For this reason, its attribution is not directly made to Allah the Exalted here. And since illness occurs only at certain times, it is mentioned with the particle "idha" (when).
This indicates that the Prophets (peace be upon them) are not protected from physical illnesses.
The word "shifaa" (healing) has two meanings:
1. To cure the illness—this is specific to Allah the Exalted.
2. To mean treatment, as in the phrase "in it is healing for people"—this meaning is intended in that context.
[81] These are the sixth and seventh attributes. This is a refutation of those who attribute death to nature or imbalance of temperament; rather, it is part of the creation and action of Allah the Exalted.
Since most deaths occur due to illness, death is mentioned after illness.
Then, since life will return some time after death, the word "thumma" (then) is used to indicate that delay.
[82] This is the mention of the eighth attribute, and the benefit of the forgiveness of sins becomes clear on the Day of Judgment. For this reason, it is mentioned after "Yuhyini" (He gives me life) and is connected with "Yawm ad-Deen" (the Day of Judgment).
It is better to understand that the word "khati'ah" (sin) here does not refer to an actual committed sin, because the Prophets (peace be upon them) are pure from sins. Rather, this is an expression of servitude.
And in the word "atma'u" (I hope), there is a reference to the manner of humility and brokenness—that my deeds are not the cause of forgiveness. In other words, I hope for forgiveness without relying on any cause, because hope refers to the heart’s attachment to something without depending on a reason.