And when the news about these attributes that call for the utmost gratitude, due to the kindness contained in them, came to an end, it indicated their ingratitude for the blessing by which they made it a reason for annoyance and boredom by saying: "Our Lord" meaning, O our Sustainer, "distance" meaning, make the distance great and severe - according to the reading of Ibn Kathir and Abu Amr and Hisham from Ibn Amer with emphasis on the 'ain and the kasra on the dal, and this is in the meaning of the reading of the others except for Ya'qub, "distance" which implies prolonging it and extending it "between our villages" meaning, the towns in which we travel, meaning, let the people decrease so that what each person has of these gardens is many times what he has now, and we carry provisions and travel on the mounts and we hold weapons and seek good mounts. Some of them seemed to be contrary to the intention of these, so he exaggerated the distance between every two villages and said as Ya'qub read "Our Lord" with the nominative, as it is a subject, "distance" a past verb as it is a news, thus he despised that blessing which came according to the law of wisdom and desired that those towns be continuous. "And they wronged themselves" when they counted the blessing as a punishment, and the kindness as a wrongdoing, sometimes by the independence of the dwellings, and sometimes by the independence of the fruits. This caused a change in what they were in, to a state that was in desolation, to the extent that they were in comfort. This is the meaning of "So We made them" meaning, with what we have of greatness, "tales" meaning, that people recount them generation after generation due to their horror. "And We tore them apart" meaning, a tearing that befits the greatness, so they had no habit except compliance, and they were torn apart "every torn apart" meaning, in a tearing like the tearing of a garment, to the extent that they became a proverbial example to this time. It is said to one whose affairs have been scattered: 'They have scattered like the hands of a spider.'

And when each of these two matters, construction and destruction, was a remarkable matter indicating many things, among them the ability to the Hour which is the aim of the Surah by the transition from bliss to hellfire and gathering, except what man does not want, as the people of Sheba were gathered to many regions of the land, as is well-known in their story. He said, alerting to that, starting on the path of inference, emphasizing the alertness to the abundance of contemplation in it, due to what it has of indications of the attributes of perfection: "Indeed, in that" meaning, the great matter "are signs" meaning, very clear indications of Allah's ability to act in what is before them and what is behind them from the heavens and the earth by creation and annihilation of essences and attributes by sinking and transformation. For there is no difference between a miracle and another miracle, and that their ingratitude for that blessing until they became bored with it and called for its removal is a proof that as long as man is alive, he is in a blessing that he must be grateful for, no matter what it is, even if he sees it as a burden, because he is inclined by nature to see blessings as punishments and pleasure as pain. And for this reason, He concluded the verse with patience in the form of exaggeration.

And when patience is the restraint of the self from its corrupt desires and its blinding whims, and opposing desires is the hardest and most difficult for the self, and blessings cause arrogance and oppression, and corrupt and distract, it was difficult for the souls to turn to gratitude after their rebellion due to the oppression of blessings. And Quraysh had participated with Saba in what was mentioned and exceeded them with the abundance of living and the ease of obtaining sustenance, which made them fond of it and their land to the servants by the call of their father Ibrahim, blessings and peace be upon him, along with the security of the land, the nobility of lineage, and the greatness of status, as indicated by His saying, the Most High: "And Allah sets forth the example of a town that was secure and at peace" [An-Nahl: 112]. He, the Most High, warned them of a punishment like theirs: "For every patient and grateful one" meaning from all of the children of Adam, indicating with the form of exaggeration to all of that, and that whoever does not have patience and gratitude in his nature cannot achieve that, and that whoever does not have patience in his nature has missed gratitude.