And when the matter of peace and warning against deviation was established, it was as if it was said: What did those who were addressed by these commands and were restrained by those warnings do? It was said: Most of them refused. It was said: This is indeed astonishing! What has prevented them? It was said: The decree of the Almighty, whose will cannot be opposed, the Wise, whose plan is beyond the grasp of thoughts. It was said: How can disbelief in blessings be conceived from a rational person? It was clarified that the predominant cause of that is often arrogance, pride, and haughtiness, being pleased with what is in hand and relying on it, turning away from what is hidden in Allah's treasures in the concealment of His power. So, it was said, resuming to build the action, indicating the weakness of their minds, that they are deceived by every adornment.

Al-Harali said: It is from the adornment that comes from it beauty. And it is the delight of the eye that does not reach the essence of the adorned - this has ended.

"For those who disbelieve" until they exchanged the blessing, "the worldly life" for its presence, which distracted them from the unseen of the Hereafter.

Al-Harali said: Within it is an indication that finding the beauty of the world pleasing is disbelief, in the sense that the perspective of reason and faith sees its hidden aspects and witnesses its decay, so one should not be deceived by its adornment, for it is a calamity for creation in their severance from the truth. And Allah, glorified and exalted is He, made the adorned vague in this verse to include the least adornment that occurs by the tongue of Satan and concealed the adornment that comes from Allah's deception, as in His saying: "Thus We have adorned for every nation its work."

And when He mentioned that, He clarified their state with Him, saying: "And they mock." That is, while they continue to mock, meaning they engage in mockery, which is the belittling of reason in jest. Al-Harali said: It is the belittling of reason in meaning, akin to seeking help in action physically, "from those who believed" due to their weakness and need for their turning away from the world, desiring what is with Allah for what Allah has granted them, glorified and exalted is He, of knowledge that transcends those veils, revealing the secrets of the unseen. And because Allah shields them from the world, and protects them from it, desiring for them to be honored by Him, just as a person protects their beloved from food and drink if they are ill, due to their honor with them. Thus, the disbelievers, through this adornment, along with what We have placed them in of humiliation by various threats, which there is no doubt in Our ability to impose, are preoccupied with a fleeting enjoyment of life, so they are content with their conditions, pleased with them, to the extent that they do not look at the outcome, but rather with the current state, they mock the people of truth, turning a blind eye to the clear signs, turning away from the threats, neglecting to gain insight into the conditions of the Children of Israel.

And when seeking help from those of high status is bitter and harmful to the souls, Allah, the Most High, said, giving glad tidings of the reversal of affairs in the abode of eternity, encouraging piety after faith: "And those who are conscious of Allah" meaning they believe out of fear of Allah, the Most High. Thus, He excluded the hypocrites and those who could potentially be included in the previous statement: "Above them" in (p-197) provision, rank, and place, as evidenced by the verse "Pour forth" [Al-Baqarah: 199] and the verse "Indeed, I had a companion" [As-Saffat: 51] and every pleasant matter on the "Day of Resurrection." They will laugh at them as a recompense for what they used to do.

And when the change of conditions is near to them from the impossible, it is as if it was said in approximation of that: With provision from Allah, He will provide for them "And Allah" with the might of His sovereignty, the majesty of His greatness, and the overwhelming generosity of His "Provides for whom He wills" meaning in this world and in the Hereafter, even if he is the poorest of people and the most incapable of them.

And when giving is random, it can only be from abundance and in abundance, He said: "Without account" meaning provision that is not limited or counted, because everything that is limited is confined and finite and can be counted. In this nation, there are those whom Allah does not hold accountable for what He has given them, and this is in (p-198) its true reality from this perspective.