And when it was indicated in this verse to His purity, glorified and exalted is He, and His exaltation, and His uniqueness in attributes of perfection, and it was indicated by concluding it with praise for His encompassing knowledge, and by the Lord of the worlds for the completeness of His power and the goodness of His management in His beginning and His returning, it was followed by what indicates that from His kindness in His dealings, that He does not do anything before its time, for haste is a characteristic of need. Rather, Abu Ya'la and Ahmad ibn Mani' narrated from Anas, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said: "Deliberation is from Allah, and haste is from the devil." Our Sheikh Ibn Hajar said: And there is in this regard from Sahl and Sa'd, may Allah be pleased with them, that Allah, exalted is He, said, relating to His saying: "He manages the affair" [Yunus: 3], what it means is that He, exalted is He, acts like one who looks into the outcomes of affairs, so He does not act except in what is of the utmost precision. He does not hasten against the sinners, rather He gives them respite and bestows upon them blessings while they are in their state of disobedience to Him, more misguided than the blessings they seek from Him and hasten for: "And if Allah were to hasten for the people" meaning the One who encompasses the attributes of perfection, "the evil" [meaning] those who have taken the Qur'an as a wonder because of their state of turmoil, "the evil they hasten for" meaning acting in His will to bring about evil upon them, similar to their actions in their will and their seeking of haste in good: "it would have been decided" meaning it would have been determined and concluded and fulfilled, He built it for the passive in the reading of the congregation, indicating its insignificance to Him, and because the prohibited is merely the absence of it, not its being from a specific one. And Ibn 'Amir built it for the active and made the term "to them" meaning the people specifically, "their term" meaning their lifespan or the last moment that will be from them, so He destroyed those in the earth, thus the system He managed was disrupted, but He does not act except in what has preceded of His giving them respite until what has been named of the varying terms, and that is the reason for misleading those whom He intends to mislead. And perhaps the expression with the pronoun of greatness in "So We leave" is an indication that the matter is of utmost clarity; thus the analogy is their guidance due to the abundance of what they have from the apparent signs, but He, exalted is He, intended their misguidance, and this is from the greatness whereby nothing can overwhelm Him. And it is permissible that it is connected to His saying: "Those are the ones whose abode is the Fire" [Yunus: 8], for its meaning is: Those are the ones whom Allah gives respite until the end of what He has set for them of the terms while they are excessively turning away. Then their abode will be the Fire, and He does not hasten for them what they deserve of evil: "And if Allah were to hasten for the people the evil" meaning: and if He wanted to hasten the evil for the people if they oppose Him or if they hasten for it in the manner of their saying: "So send down upon us stones from the sky" [Al-Anfal: 32] and a person's supplication against his child and servant, similar to their hastening, meaning similar to their will to hasten good. And He refrained from saying: "And if Allah were to hasten for the people the evil" "their hastening for good" meaning: to hasten, to avoid the implication of deficiency by suggesting that whoever hastens for something may be seeking its hastening from another due to his lack of ability, and to indicate that the matter is only in His hands: "their term would have been decided to them" for if He wills something, it is and it does not fail at all.

And when the estimation is that 'if' is a conditional particle: but He, glorified and exalted is He, does not do that because nothing escapes Him. Rather, He gives the oppressors respite and bestows upon them blessings, and He strikes them with some of the calamities until they say: 'This is the way of time. Adversity and prosperity have touched our forefathers.' This is a reason for His saying: ﴿So We leave﴾ meaning: in whatever condition it may be. And it is placed in the position of the pronoun for specification and to alert them to what necessitated their aversion and boldness.

His saying: ﴿Those﴾ and he indicated by negating hope to the negation of fear in the most eloquent way, so he said: ﴿They do not hope for Our meeting﴾ [meaning] after death with this gradual leading to what we have (p-83) of the greatness that whoever is secure from it is more misguided than the animals ﴿In their transgression﴾ meaning: their exceeding the limits in a way that is not done by one who has the slightest insight ﴿They wander﴾ [meaning] by the decree of Our prior will in eternity, blind to the vision of the signs, deaf to the hearing of the clear proofs; and hastening is the bringing forward of something before its time which is more appropriate for it; and evil is the appearance of what contains harm, and its origin is the manifestation from their saying: 'I exposed the garment' - if you showed it to the sun, and from it is the spark of fire - for its appearance by spreading; and transgression is the excess in the oppression of the servants; and blindness is the intensity of confusion.