And when the Most High clarified that their habit is their haste for good, and among it is the seeking of harm, He clarified that their state with Him is acknowledgment, and their gratitude for salvation from it is denial. So their habit is tyranny and blindness. This is in complete contradiction to what they claim of the soundness of minds, the authenticity of opinions, and the integrity of natures. The result is that man at the time of trial is not patient, and at the time of hope is not grateful. It is as if it was said: So when good touches man from them, he is in heedlessness, in joy, and in arrogance. And when harm touches man from them, even if it is from a direction he anticipates due to a tyranny he is in, he does not remove himself from it out of fear of what he anticipates from the occurrence of harm due to the severity of his tyranny and ignorance. He calls upon Us, sincerely acknowledging Our right, knowing what We have of the perfection of greatness, acting upon that, turning away from what he claimed as a partner to Us, being in a state of lying down, meaning reclining at the time of his desire for rest. It is as if he expressed with the preposition 'lam' an indication that this is the most secret of his conditions to him, or sitting, meaning being in the middle of his states, or standing, meaning in the utmost striving in his important matters, not being distracted from that by anything in any state of the states. Rather, the circumstance of being touched by harm is the circumstance of calling for removal. It may be that he expressed with the three states the degrees of harm. And he said: 'to his side,' indicating the severity of the harm and its dominance to the extent that he cannot sit, as it is said: So-and-so is due to what he has. And he indicated with the conjunction 'fa' to the proximity of the time of removal, so he said: 'So when We removed from him his harm,' meaning with what We have of greatness, 'he passed,' meaning in all that he desires, heedless of Us in every regard, as if he had not called upon Us, meaning as he was acknowledging at the time of the call of Our greatness. And when the one called upon comes to the caller and does what he called him for, he said: 'to the removal of the harm that touched him,' meaning as if he had no knowledge of Us at all, let alone acknowledging that We have removed his harm. This verse is in clarification of the weakness of man and the badness of his servitude, while the one before it is in clarification of the power of Allah and the goodness of His lordship. And the touching is an encounter without separation; and the calling is a request for action from the one capable of it; and harm is the infliction of pain by his action or the cause leading to it. And when this is from the action of man, it is among the most astonishing of wonders. It is as if it was said: Why does he do that? It was said: Because of what is beautified for him of the matters by which he falls into gradual deception due to his extravagance. And this is our habit always. 'Thus' means like this great beautification; and when the harmful is the absolute beautification, he built for the acted upon his saying: 'Beautified for the extravagant,' meaning all of them, the ones entrenched in this description, 'what they were doing,' meaning they were inclined towards it as a means of renewal and continuity from sin by disbelief and others, despite the appearance of its corruption and the clarity of its harm; and extravagance is the excess of going beyond justice.