And when he understood what was explicitly stated in the previous words regarding the differences and the occurrence of hostilities, and that in hostilities there is the danger of wealth and lives, and that this was the most difficult of matters, and the custom was decisive that those who were called to that, if they did not firmly adhere to the verses, would be between those who felt burdened by the matter of the messengers, seeing that they were dividing what had been agreed upon by the people for their own selves, and they would scatter their affairs, feeling burdened by the long wait for victory. Their state was like that of one who seeks comfort in the heights of Paradise without hardships, and that is impossible and pure delusion. For steadfastness on the straight path can only be achieved by enduring the hardships of obligations. It was as if it was said in response to that, a deviation from the address of the Prophet, blessings and peace be upon him, which was said to him: 'Ask the Children of Israel' [Al-Baqarah: 211], to the address of the followers, honoring him by that and elevating their aspirations by confronting the address and taking inspiration from those who have passed among the people of understanding, to motivate them and strengthen their resolve: 'Did you think that we do not send messengers to distinguish the foul from the good?' [Did you think?] After sending them, that the matter is easy, so that you attain happiness without striving in worship.

Al-Harali said: It is from what is accounted for, and it is what predominates in what is of the nature of the innate, whose custom is established. The predominant assumption is in what is of the known taken by evidence and knowledge; thus, it is as if the weakness of the scholar's knowledge is an assumption, and the weakness of the wise person's intellect is an account - this has ended.

And what I have estimated is the meaning of 'to enter Paradise' that is the one which is eternal bliss. And the state is that 'the example has not come to you' meaning the description of 'those who have passed.' And since proximity in time is more intense in consolation, he affirmed the connection and said: 'Before you' meaning he recounts to you so that you may know by it or that what befell them of strange states and amazing matters, which in their strangeness are like examples.

And Al-Harali said: And 'or' is an addition to matters that the principle of the address understands, as if he is saying: 'Did you think that your conditions would differ from the conditions of the past nations in the wisdom of Allah and His Sunnah? And you will not find for the Sunnah of Allah any alteration.' To what the meaning of the address entails, in general and in detail, in the reality of this world from its hardships, its heat and cold, its narrow living, and the types of its harm, and the state of the Barzakh, and the state of resurrection and gathering, to what is beyond that to the ultimate entry into Paradise. Thus, at the end of that, the initial address was 'Did you think?' surpassing what is between the beginning of resurrection and the ultimate entry into Paradise - this has ended.

And I have pointed out to what is in it the meaning of expectation, for it is in negation akin to what is in affirmation, on the condition that it was necessary for them to enter the religion with insight from the occurrence of hardships due to the multitude of opposers and the obstinate, so that they would be expecting at all times to endure calamities and the arrival of disasters and calamities, so that this would be more serious in their affairs and more deserving for them of steadfastness and rising to the highest ranks.

And when it was as if it was said: What is that example? I respond by clarifying with His saying: ﴿The affliction has touched them﴾, meaning the calamities in wealth ﴿and hardship﴾, meaning in souls - this was transmitted by Abu Ubaid al-Harawi from al-Azhari. The better view to me is the opposite, because affliction is often used in war, and hardship is often used in poverty; meaning a recompense for them as al-Harali said regarding what they changed of that which brings both of them, and for every action is a recompense. ﴿And they were shaken﴾ for hidden matters from the secrets of the hearts. The meaning is that they were troubled by various calamities, disasters, horrors, and fears, with a severe disturbance similar to the earthquake that nearly shakes the earth and crushes the mountains ﴿Until he says﴾. Nafi raised it regarding the narration of the situation at its time, meaning that the end and the goal have been found and passed, so they are both ongoing, and it is as if you are narrating that when it occurs, like one who says about a sick person he sees: He is sick until they do not hope for him. For the raising is on the assumption that it is knowledge of the future, so it does not raise except for what is present in meaning; and the group raised it also regarding the narration of the situation, but on the assumption that the earthquake is witnessed and the saying is awaited. This was confirmed by the one who clarifies until he says: ﴿The Messenger﴾, and he is the most steadfast of people ﴿and those who believed with him﴾, and they are the most steadfast after him due to the long duration of time in what has touched them. And he expressed it in the present tense to depict their condition and to indicate the repetition of that from their words.

And al-Harali said: He mentioned the saying of the Messenger regarding the rank of those who believed with him, not his saying concerning himself alone and who is from him or his follower. This is because the Prophet has a ranking in what appears from his words and actions alongside the ranks of his nation. The saying of the Messenger that informs about their state, "When will the help of Allah come?" indicates that they are in a state of anticipation like that of a confused person who, even though he has been promised what is true, experiences a delay that resembles the situation of one who is bewildered by what he sees of the removal of the causes of relief. Thus, in his indication, there is a notification that Allah, glorified and exalted is He, only relieves His prophets and those with them after the severance of their causes from others, to test their hearts for piety so that their inner selves become sanctified from reliance on anything of creation and their consciences become attached to Allah alone until he, blessings and peace be upon him, says: "There is no deity but Allah alone. He fulfilled His promise, aided His servant, and defeated the confederates alone." This is a notification that Allah, glorified and exalted is He, is his supporter without any veil or intermediary of anything from His creation. Likewise, His tradition with His messengers is, "Indeed, We will support Our messengers and those who believe in the worldly life" [Ghafir: 51]. And upon this, the extraordinary events for the saints and the people of miracles have occurred, which hardly happen for them except out of necessity to sever the causes. In the reading of the accusative, there is a grammatical indication that the ultimate goal of the earthquake is the saying, and in the nominative, there is a grammatical indication about the ultimate goal of the earthquake and that it is an ambiguous matter, which has an impact on both the inner and outer aspects. One of those outer aspects is the occurrence of this saying. Thus, in the nominative, there is an indication of the intensification of the matter by its effect on the apparent saying and what is beyond it - this has ended.

And it is clear in the accusative, for indeed, "until" is directed at the action. As for in the nominative, it is disconnected from the action because it did not act upon it due to its continuation, so that the soul may go in every direction ultimately, then something is resumed from its explanation by action.

And when the meaning of the words is the request for help and the impatience for the matter, He, exalted is He, answered them with the response of one who calls out in a time of intense distress with His saying: "Indeed."

Al-Harali said: This is an opening and a reminder, gathering hearts for listening. "Indeed" is an affirmation and a confirmation. "The help of Allah" which has no cause except for the care from the King of kings after severing every cause from Him, "is near" due to His self-sufficiency from numbers and duration. Thus, in its entirety, it is good news of the removal of the burden of seeking help through causes, numbers, and specific tools, and the self-sufficiency of the hearts' attachment to Allah. For this reason, Allah only supports this nation through its weak ones, for its support is through the piety of hearts, not through the defense of bodies. Therefore, the conclusion of this nation will open "Constantinople of the Romans with glorification and magnification." He, blessings and peace be upon him, said: "When we descend upon the courtyard of a people, evil is the morning of the warned." This relates to what Allah, blessed and exalted is He, intended with His prophets and chosen ones of the ease that is complete for this nation, for He intended for them ease in every situation - this has ended.

And in some of the reports: You only fight people by your deeds. The result is that mere claims of entering into peace are not enough. Rather, it is necessary to establish proof through patience regarding what tests them, just as the previous nations and past generations were tested. So look at this training in the stages of discipline. Reflect on how it was conveyed to the Arabs, even though the address is to those who believe. The mention of the Day of Resurrection in His saying: "And those who feared [Allah] will be above them on the Day of Resurrection" [Al-Baqarah: 212], and Paradise in His saying: "That you may enter Paradise" while they deny both, is a way of presenting what is established without dispute, providing them comfort by mentioning both. And look at the wonders of wisdom in that.