And when He mentioned - glorified and exalted is He - that He is the sole possessor of the kingdom; and followed it with what pleases Him; and what angers Him; He established the evidence for that exclusivity - although it is clearer than the sun; with an experiential evidence for everyone -; in a way that condemned them for the contradiction; which they are the most condemned people for; and repulsed by it; and condemned by it; He said: ﴿And when﴾; and Allah knows best - it is a state from the 'wa' of 'tusrafun'; and the original was: 'massakum'; but He generalized; and indicated by the wording of the saying about the address; to the description that necessitates forgetfulness; so He said: ﴿The human was touched﴾; meaning: this type of human being by his own nature; whether believer or disbeliever; ﴿harm﴾; meaning any harm; from a direction that is expected - by what the context indicated by matching the intended purpose of the surah; along with the threat of the last one before it -; ﴿He called upon his Lord﴾; meaning: the one who is good to him; who previously alerted you from your heedlessness towards Him; by His saying: ﴿That is Allah, your Lord﴾ [Az-Zumar: 6] mentioning the attribute of His goodness; ﴿turning back﴾; meaning: returning with a great return; ﴿to Him﴾; with his inner self; being sincere in that; knowing that no one suffices him in his matter except Him; a necessity he finds in himself; because the harm has removed from him the desires; and the fortunes; turning away from what he used to claim of partners; making clear by the language of his state that he has no partner - glorified is He - as is the truth; so in the state of harm, the truth and belief matched.

And when man, due to what he is created with from impatience and despair, is in hardship, he distances himself greatly from the possibility of relief being revealed to him. This is due to his being constrained by particulars and his inability to cling to causes. He indicated this, along with the promise of achieving relief, by saying: ﴿Then﴾; meaning: after distancing himself greatly. And since ease is certain and more prevalent than hardship, he expressed it with a tool of certainty. He said - alerting by the expression of 'bestowed' - that His giving is the beginning of a favor from Him; no one deserves anything from it, for bestowal is not a recompense, but rather a beginning: ﴿When He bestows upon him﴾; meaning: He gives him a substantial gift from the beginning and makes him capable of fulfilling it well, able to manage it effectively. ﴿A favor from Him﴾; and He enabled him in it. ﴿He forgets﴾; meaning: along with his supplication, to thank for the kindness. Thus, the duration of His bestowal was a time of his forgetting. It became known that his righteousness is in hardship; ﴿What﴾; meaning: the matter that ﴿He was calling﴾ his Lord with, sincerely; ﴿To Him﴾; for relief from that hardship he was in. And he informed of the closeness of the times of forgetting and repentance by affirming the conjunction. He said: ﴿Before﴾; meaning: before the state of bestowal; ﴿And He made﴾; an increase in ingratitude by forgetting the kindness; ﴿To Allah﴾; meaning: the One who has no equal, by the testimony of nature, reason, and hearing; ﴿Partners﴾; meaning: for the fact that he qualifies them, so he places them in the position of one who is capable of opposition and resistance. It has been known from the expression of forgetting that he is knowledgeable of his Lord; and for this reason, he called upon Him for relief from his hardship. And he made his knowledge of kindness towards him ignorance, so he was like one who does not know, from all the mute animals. And when that was in the utmost misguidance, for it - although it is a mistake - necessitates cutting off kindness and not responding in relieving hardship once again; and they claimed that they were the wisest of people; and this misguidance was in the utmost manifestation. The wise person does nothing except for a reason, which magnified them, mocking them, so that they would not have strayed into this apparent misguidance unintentionally. He said - referring to all of that -: ﴿To lead astray﴾; meaning: by himself when opening the 'ya'; and to lead others astray; for those who included it; ﴿From His path﴾; meaning: the way that leads to His pleasure, which necessitates success through His kindness.

And when it was known with certainty and established; ingrained in the original natures; continuing thereafter; that the King does not leave one who disobeys Him without punishment; and it has been established by the consensus in times of necessity; that no one is turned to except Allah; and whoever turns to others - after Allah has saved him from his harm; and bestowed upon him His blessings - is certainly a disbeliever without doubt; in the sight of one with reason; and those who are in this state in this abode are the people of great blessings; and pure enjoyment free from burdens; it is known that there must be His punishment in the abode of permanence; so He said (the Exalted) - clarifying that this enjoyment is indeed the cause of this disbelief; as a gradual entrapment; along with the turning away that indicates anger -: 'Say'; meaning: O most beloved of creation to us; deserving of being addressed; to the one who has been judged as a disbeliever; threatening him with what sustains him with the delights of life in this world; from the bounty of the Most Sacred Presence; and his affair will return to him from the greater punishment; 'Enjoy'; meaning: in this world; which and all that is in it - despite its being transient - flows to Allah; for it is among the despised; except for one who directs it in obedience to Allah.

And when He mentioned his enjoyment with the worthless; He mentioned its worthless cause; to magnify the rewards of the believers; for their turning away from disbelief; while knowing that it is among the causes of enjoyment; and to clarify for those of high aspirations from others; He said: 'By your disbelief'; then He pointed to the shortness of the time of this world and what is in it; in comparison to the Hereafter; He said: 'A little'; then He justified that by saying that if the most pampered of the people of the world were to be dipped once in His punishment, he would say: I have never seen a blessing at all; so He said - confirming; for the purpose of denying them with the fire; and dispelling what has settled in their souls that their enjoyment in this world is only due to their closeness to Allah; and His love for them; and that this connects to the enjoyment of the Hereafter according to its nature -: 'Indeed, you'; and this matter here is intended for deterrence; its meaning: If you enjoy like this; you would be 'among the companions of the Fire'; meaning: those who were created only for it: 'And We have certainly created for Hell many of the jinn and mankind; they have hearts with which they do not understand' [Al-A'raf: 179].