And when his existence is from Allah, along with His being Wise, it necessitates acceptance from the very beginning and joy in it, due to what is established in minds and innate dispositions that He, glorified and exalted is He, is the Creator, the Provider, the Revealer of harm, and the Planner of affairs. This is the place to say: What was the state of those to whom it was recited? It was said: They did not believe. It was asked: What was their resemblance? Were they able to oppose Him and criticize His wisdom? It was said: No! Rather, they were astonished by its being revealed to Muhammad, blessings and peace be upon him, while he was not wealthier than most of them nor older in age. Thus, the result of their astonishment returned to what He, glorified and exalted is He, said in denial against them. For if He had sent one of age, they would have said the same, and is such a thing a cause for astonishment! "Was it a wonder for people?" [i.e., in any way] "For those in whom there is the capacity to strive for greatness," and astonishment is the change of the soul due to something whose cause is not known, which is beyond the norm. Then he mentioned the cause of astonishment, which is the word "was," and said after they had a longing for it: "That We revealed" [meaning]: We conveyed Our commands with what We have of greatness through Our messengers in secrecy [ending] "to a man" [meaning] he is in the utmost of manliness, and he is among them in such a way that they know all of his affairs as We did with those before them, and the Great King of complete dominion, there is no objection to Him in what His specificity appears in, from exalting whom He wills.

And when there was in the revelation a meaning of speech, He clarified it by saying: "To warn the people," meaning generally, and they are those whose call preceded them at the beginning of Al-Baqarah, what is before them of resurrection and other than it, if they do not believe at all or with a pure faith that negates every small or large sin and every significant or trivial slip, according to the differences in ranks and the variance in positions. "And give glad tidings" meaning specifically "to those who believe," meaning: they have established this [description] and acted in confirmation of their call [to Him] with righteous deeds, meaning from the verbal and other actions, with the glad tidings of acceptance of their good deeds and the expiation of their sins and overlooking their slips and the elevation of their ranks, as was the case with the sending of messengers before him, and as is necessitated by justice in rewarding the obedient and reproaching the disobedient. And warning is the informing of what should be avoided, and glad tidings is the informing of what brings joy. He added the "preceding" which is the one who is prior in obedience to the truthfulness in His saying, glorified and exalted is He, connecting the act of giving glad tidings to the one who is given glad tidings without a preposition: "That for them" meaning specifically "is a firm standing" meaning true, established deeds they have presented for themselves, they were truthful in it and sincere in what they concealed for Him, for they were created for Him, and it is among what is sought after with the feet. [And He increased in the glad tidings by saying]: "With their Lord" [and in the addition of the standing] is an indication that it is necessary to dedicate obedience to Him with the sincerity of truthfulness from the impurities of falsehood, and in the expression of the attribute of goodness is an indication of multiplication.

And when it was established that the Messenger and what he was sent with is in accordance with the norm, it was negated that it could be something astonishing from this perspective. Thus, the situation became one where it is possible to be astonished by them, and it would be said: What did they say when they expressed astonishment? And from which aspect did they see it as astonishing? It was said: 'The disbelievers said,' meaning those firmly rooted in this description [of them, and others followed them], confirming what [is right] for their words of denial: 'Indeed, this,' meaning the saying and what it contains of news about what is not known of resurrection and others (p-68) 'is magic,' meaning Muhammad is magic - as in the reading of Ibn Kathir, Hamzah, and Al-Kisai. 'Clear,' meaning evident in itself, and due to its strong clarity, it makes everything apparent that it is thus. They came with something that is extremely far from its description, for it has been established for everyone with understanding that it - despite being a deception with no reality to it - is pure evil, in which there is nothing of wisdom, let alone that it would reach the pinnacle of it, while in that is their claim of something contradictory, which is that it is from the words of humans as is the norm in magic, and that they are incapable of it, for magic is an action in which the trick is hidden until the miracle is imagined by it. They have acknowledged their inability regarding it and denied the claim that it is magic; for the one who brought it from them never separated from them nor mingled with a scholar, neither with magic nor otherwise, until there is a suspicion that mingles with them in it. They know that their saying is utterly corrupt.