And when He guided, He concluded the verse with the reason that compels obedience. He explained with another reason, saying: "Those who disbelieve do not wish, from among the People of the Book," the Jews and the Christians, "nor from among the polytheists," of any kind of polytheism, out of hatred towards you, envy for you, "that any good should be revealed to you". And He emphasized the totality with His saying: "from good from your Lord," meaning: the Benefactor towards you. It is as if it was said: For the hearing, there are two reasons that carry it and call to it: one is otherworldly, which is the bliss for the obedient and the punishment for the disobedient, and the other is worldly, which is the opposition of the enemies. For they do not wish that anything good should be revealed to you, let alone that you should obey it. The opposition of the enemies is among the great objectives for those who are established in virtuous morals from those with complete tools. And He did not connect "those who do not wish" because it is, with that, a reason for the reason. It is as if it was said: For them is a painful punishment because they wish for you good; thus, your hearing is among the punishment for them, because it occurs contrary to their wishes, along with what is stored for them in the Hereafter due to their disbelief and their wishing for your disbelief. And it is not hidden what is in it and in what follows it of the incitement to the Book that there is no doubt in it.

And when He clarified, glorified is He, what they wish, He followed it with the introduction that He has complete authority. Whoever is pleased, He is pleased, and whoever is displeased, He is displeased. He said, commenting on the matter with the greatest name that encompasses: "And Allah," meaning: what they do not wish, while the one with the beautiful names "chooses". And when the Revealer is the Most Complete in mercy, He expressed it with His saying: "By His mercy," which encompasses all things of guidance, knowledge, and other than that.

"Whoever He wills," meaning: He makes him exclusive, that is: singled out by it from among the people, even if he is in the place of contempt with others, as the Arabs were in the eyes of the Children of Israel due to what they saw of their ignorance, misguidance, rudeness, and the disruption of their conditions. And "exclusivity" is a concern that aids the exclusive for a rank he is singled out for without others. And "mercy" is the bestowal of what meets the one who is shown mercy in his outward and inward. Its lowest is the removal of harm and the cessation of harm, and its highest is the exclusivity of lifting the veil, as said by al-Harali. And when that might imply that if He does it, there will be no remaining of His mercy that encompasses others than the exclusive, He negated it with His saying, prefacing it with the greatest name as well, also alluding to the Jews: So Allah, from whom He withholds mercy, is All-Knowing.

"And Allah," meaning: the Most High King, to whom belongs all greatness and mercy, so there is no equal to Him.

"The Lord of great bounty," meaning: the one who cannot be confined by a limit nor counted.