And when the decree was: And whoever does not obey has certainly lost a manifest loss. And everything that is presented to something, the one to which it is presented is capable of it and has power over it. And everything that Allah has entrusted to someone, he has preserved it and taken care of it, and given it to its people, and he has given it while not carrying it. And whoever has entrusted something and wasted it, and has guaranteed it against its people, and has prevented it from its rightful owner, is a traitor in it, carrying it. And Allah, glorified and exalted is He, has entrusted people with minds by which they distinguish between the correct and the corrupt, and with the apparent powers that they use in what they desire of disobedience and obedience. Among them are those who have used their minds to deduce the truth from falsehood, so they have given to each what it deserves. Thus, he was giving the trust without carrying it. And among them are those who have reversed this, and they are the majority, so they have carried it while being treacherous in it, commanding its giving. And Allah, glorified and exalted is He, has entrusted the worlds with what is in them of benefits, from waters, minerals, and plants, so they have given it and have not prevented it from anyone who sought it, even though preventing it from him is within the realm of possibility. Allah, exalted is He, said, explaining the matter of piety, or beginning a new statement, confirming a warning that this matter is one that deserves to be emphasized, warning of its delicacy, and that it is something that many people hardly notice, let alone believe it. [Redirecting the statement to the manifestation of greatness as a sign of the great audacity of man]: "Indeed, We offered the trust," meaning its performance or carrying it or preventing it from its people, and it is His obedience, glorified is He, in what He has commanded the rational beings, and in what He has desired from others. And He did not mention the waters and the winds because they are among the things in the two worlds that perform their trusts according to the command: "Upon the heavens" with what is in them of benefits, and "the earth" with what is in it of facilities and minerals. And when it was intended to state the generality, He said: "And the mountains" [because the majority of benefits are in them]. "So they refused" due to the greatness of their masses and the strength of their foundations and the vastness of their expanses, "to carry them" and to prevent them and to withhold them from their people. Al-Zamakhshari said: From your saying: So-and-so is carrying the trust and is capable of it, meaning he does not deliver it to its owner until it is removed from his liability and he is released from its responsibility. For the trust is as if it is a rider for the one entrusted with it, and he is its bearer. Do you not see them saying: The debts have ridden him, and I have a right upon him? So when he pays it, it is no longer a rider for him, nor is he carrying it. "And they feared from it," so each of them gave what Allah had entrusted to them in its time as Allah desired. And this means: We came willingly. And the result is that the will, which is the existential command regarding the worlds, is such that they do not comprehend it, unlike the command of the legislative will regarding us, for we comprehend the distinction between those who understand and those who do not in judgment, just as He distinguished between them in understanding, giving each of them what they deserve of rank. And this is the meaning of what Al-Baghawi transmitted from Al-Zajjaj and others among the people of meanings. And how good is what the poet Al-Nabigha Ziyad ibn Muawiya Al-Dhubyani said.

I came to you naked, my clothes gone, while I am in fear that suspicions are cast upon me.

So I found the trust, it did not betray it. Thus was Noah, he did not betray.

Ibn al-Furat said: Indeed, Umar, may Allah be pleased with him, said when it was said to him that the Nabighah is the one who said it: He is the most eloquent of your poets.

And when the betrayer is more than the trustworthy by multiples, and the soul, due to what is deposited in it of desires and whims, is a place of deficiencies, Allah, the Exalted, said: "And man carried it," meaning most of mankind and the jinn. For indeed, man is the human, and the human and humans are the people. And it has been mentioned previously in "And do not deprive people of their due" [Al-A'raf: 85] in Al-A'raf that people can be from humans and from jinn, and that it is the plural of human, and its origin is humans. And ascribing to the genus does not necessitate that every individual of it is likewise; it is here in consideration of the majority. And in expressing it, there is an indication that only those who are in the lowest ranks, who have not reached the level of humanity, betray.

And when man, due to what he has of his own nature and in his attributes of love, and he has from reason and understanding, thinks that there is no deficiency in him, he explained that by saying, confirming: "Indeed, he," despite the weakness of his strength and the scarcity of his means, "was" (p-426) meaning in his nature, except for whom Allah has protected. "A wrongdoer" places the thing in other than its place, like one in darkness due to what his desires have covered over his reason. And for this reason, he said: "Ignorant," meaning his ignorance overcomes his forbearance, leading him to injustice. Thus, each of the manifestations of what Allah has deposited in the universes and his being in the realm of possibility is as if he presented to it all that he carried and offered it just as He made it possible for man to express what he was entrusted with and to conceal it likewise.