And when it became known that what prevented them from believing in wealth, children, and other possessions is merely desires and fleeting pleasures, it does not affect following what the King has legislated except for one who has shed the qualities of humanity and has become like the beasts that only know desires. He concluded that by mentioning the verse of the two groups, as if it were said: the verse is the sign, and its nature is to manifest. So what has concealed it from them? It was said: the adornment of desires for those whose aspirations are low. And al-Harali said: When He, glorified and exalted is He, manifested in this surah what He manifested, it remained for the declaration of His guardianship from the revelation of the first comprehensive book, and the sending down of the three books: the sending down of the Torah with what it established for its people from their desire and fear in the matter of this world. Thus, their warning in it and their promise to uphold what is in it is merely out of desire for this world and its fear. For every nation is called towards what it was created upon of desire and fear, some are created with a desire and fear in the matters of this world, and some are created with what is similar to that in the matters of the Hereafter, and some are created with what is different from that in the matters of Allah. Each nation receives its address and its book descends upon it according to what it was created upon. So the book of the Torah was a book of hope, desire, fear, and apprehension in the existence of this world, and the book of the Gospel was a book calling to the kingdom of the Hereafter. They were opposites, with a connection between them, and there was no clear distinction between their matters. Thus, confusion increased in them, so Allah, glorified and exalted is He, sent down the criterion to remove the ambiguity in what is in them. He clarified in it the decisive and the ambiguous from the place of revelation. Just as He clarified in it the criterion of revelation, He also clarified in it the criterion of creation and what was confused in the matters of this world and the Hereafter, and what was unclear to the people of this world from the matter of creation by the signs of the verses of truth upon them. Thus, it became clear in the criterion the decisive of revelation from its ambiguous, and the decisive of creation from its ambiguous. The ambiguous of creation is that which is adorned from the possessions of this world, and the decisive of creation is that which is established from the permanence of the creation of the Hereafter. The star of this verse has emerged to illuminate the darkness of what the matter of the Torah was built upon, from affirming the matter of this world for them as a promise and a warning, so that this verse may serve as a prelude to the realization of turning away from extending the hand and the sight to what has benefited its people. He, exalted is He, informed that the possessions of this world are adorned matters, with no reality to their adornment and no beauty to what is beyond their embellishment. He said: 'Adorned for people...' He made the adorners ambiguous so that the tongues of adornment may return to it, whether they were in a state of elevation or lowliness. And in attributing the adornment to people, rather than to those who believed and those above them, there is clarification of their descent in the ranks of hearts, and that they are the kings of this world and their followers, and the leaders of tribes and their followers, who are the people of this world. 'The love of desires' is the plural of desire, which is the inclination of the soul towards something tangible that it cannot restrain itself from.

And in this saying is an announcement that what has been adorned with love is not the beloved thing. So, what is necessary for the people of this world is the love of the universal command of these named things. Perhaps, when it becomes specific in particulars, those particulars may not be beloved to them. And in it is a stirring of the aspirations of the people of discernment to rise above the rank of the people, most of whom do not know, do not give thanks, and do not understand. Then he clarified that with what is the ultimate aim of it all. And the final action, in terms of what is most connected to the soul, is the love of its female, which is from it: 'He created you from one soul and created from it its mate' [An-Nisa: 1]. He said: 'from the women,' meaning the one who begins from them. And he followed it with what is also from it, which is between him and the female, and he said: 'and the sons.' Al-Harali said: And he concealed the trial of women with men as a covering for them, just as he concealed the matter of Hawwa in mentioning the disobedience to Adam when he said: 'And Adam disobeyed his Lord' [Ta-Ha: 121]. So he concealed them for the sake of the honor in covering the sacred. And Allah, glorified and exalted is He, is shy and generous. The end.

Then he followed that with what completes his matter and said: ﴿and the qantars﴾. Al-Harali said: It is the plural of (p-271) qintar. It is said to be one hundred ratls, and it is said that the ratl is twelve uqiyyas. The uqiyyah is forty dirhams, and the dirham is fifty grains and five of barley grains. The most appropriate is that it should be from the barley of Medina. ﴿the muqantarah﴾ means the multiplied many times. Then he clarified it by saying: ﴿of gold and silver﴾. Then he followed it with the apparent adornment which is the greatest reason for acquiring wealth and said: ﴿and horses﴾. Al-Harali said: It is a collective name for this kind that is created for this purpose, due to the pride in it and the strength of its ability in hunting, from which one is called a horse (faras). ﴿the musawwamah﴾ means the marked ones with signs that are its characteristics and traits by which its quality is known, from the sumah - with a dammah on the sīn - which is the mark placed on a sheep to be recognized by it. The origin of the sūm - with a fatha - is to send for grazing, sufficient in the sent one with signs known by which its lineage is recognized for those who have the means to preserve it for its sake from the realities of the specific and the general. So it is musawwamah with a sign by which its quality and lineage are known. ﴿and the an‘ām﴾, which is the plural of na‘am, is the livestock that includes camels. The camel, one of them, is called jamil. If it is devoid of camels, the term na‘am does not apply to the livestock. Al-Harali ended. And he said in the Qamus: Na‘am - and its ‘ayn may be silent - refers to camels and sheep, the plural of an‘ām. The plural of its plural is an‘aim. Al-Qazzaz said in his collection: Na‘am is a name that specifically applies to camels, and sometimes all wealth may be included in na‘am. The plural of na‘am is an‘ām, and some linguists mentioned that na‘am specifically refers to camels. So when you say: the an‘ām - it includes cattle and sheep. He said: And if you specify camels and sheep, na‘am or an‘ām is not said for them. Some said: Na‘am and an‘ām are synonymous. And he said in the Mujmal: and the an‘ām are the beasts. Al-Farabi said in the Diwan of Adab: and na‘am is one of the an‘ām, and this name most often applies to camels. And when he mentioned these objects that love is adorned in itself, he followed it with what is sought for the purpose of acquiring it (p-273) or for its growth and increase and said: ﴿and the cultivation﴾.

And when he detailed it and concluded it with what is like the world in beginning, ending, and resurrection, he summarized the news about its fruits and clarified its reality by saying: ﴿that﴾, meaning what was mentioned of the desires explained by these objects, emphasizing its insignificance to those who are far from being attached to it, to cut them off from the everlasting abode. Al-Harali said: The reference is to its distance from the proximity to the presence of Paradise.

The enjoyment of the worldly life is that which, despite its lowliness, leads to extinction. Al-Harali said: Glorified and exalted is He, He made what is encompassed by the immediate perception of the existing just and lowly. So He made it understood that what He informed of through hearing is higher. He made it so that the matter of the confusion between the book of the visible universe and the mention of the witnessed is that the tangible of the eye is hastened, and He urged to abandon it and to restrain the hand with piety and the heart with love from it. He delayed the witnessed of the audible ear from the Hereafter and informed of the truth about it and alerted with the verses concerning it so that the believer prefers his hearing over his sight, just as people preferred their sight over their hearing. The tongue of the law urged to abandon the world and to desire the Hereafter. The souls refused, while hearts accepted, and the tongue of poetry was enamored with the adornment of the world, so the souls accepted it, and the hearts were not safe from it except by divine protection. The tongue of truth directs towards the truth of the Hereafter, while the tongue of creation directs it towards the adornment of the world. So He informed, glorified and exalted is He, that what is in the world is merely a temporary enjoyment, and the enjoyment is that which has no permanence. It is, in itself, lowly, as the lowliness of carrion ends.

Then He followed that, glorified and exalted is He, with a state from the doer of the meaning of the indication, saying: 'And Allah' who has in His hand all things. It may be that it is an addition to what you estimate: it is the bad beginning in this going towards the end of life. And Allah has 'with Him the best return.' Al-Harali said: It is a form of returning to that from which the departure ended. This gentle address guides everyone who advises himself to avoid this lowly temporary state by being that if it is obtained, he turns away from it by being in his hand, not in his heart, so he does not rejoice in it to the extent that it distracts him from good. Rather, it should be made a help for obedience, and if he is deprived of it, he should not regret it due to the certainty of its passing and the hope of the first to what is with his Creator, who left that for his sake.