And when this indicated his great ignorance and the dominance of his bad thoughts over his mind, he followed it by confirming that which indicates that his state after this despair, which led him to adhere to evil and refrain from the attainment of good, is that if the blessing were to suddenly return to him from a direction he does not hope for, and he has no evidence for its continuation or cessation, he would return to arrogance, pride, and mischief, and forget what he had experienced of hardship. So he said, attributing goodness to himself after mentioning evil, and he did not attribute it to Him, teaching etiquette by expressing the manifestation of greatness. This is a reminder that this is from the sublime management. 'And if We were to make him taste...' meaning the human being who has been overcome by the state of comfort within himself until he has descended from the ranks of his kind to the level of mute animals, or even below it.

And when the end of the previous verse informed about his state during hardship, he presented here its opposite regarding his connection, showing concern for it, unlike what is in Surah Hud, peace be upon him, where he said: "A mercy from Us," meaning a great blessing that indicated his honor from a direction he does not hope for. This is from the benefit of expressing with the tool of doubt. And it indicated by affirming the preposition that it is separate from harm, despite its proximity in time to it, so that he may have gathered the directness of the three states: vengeance, honor, and what is between them from the middle state that lies between the states of pleasure and anger. Then he began to clarify that, saying: "After hardship," meaning a great trial and severe difficulty that has afflicted him; and its duration has been long upon him. And he answered the oath for its precedence over the condition by saying: "Surely he will say," with merely tasting that mercy, although it may have been a great trial because it is a lure to destruction: "This," meaning this great matter, "is for me," meaning it is exclusive to me for the favor I have, with no participation of anyone with me in it, even though it is established and does not change from the state of despair to the state of safety, arrogance, and pride, and the boastfulness of being close in time to tasting trials. He forgets that it is from the favor of Allah to restrict it with gratitude, and to repel it with disbelief. "And I do not think the Hour," meaning the Resurrection, which is so great that it deserves to be exclusively called the Hour. "Standing," meaning its standing is established. Thus, hope is cut off from it, whether he expressed that with the tongue of his words or with the tongue of his state, because he acts with the actions of one who doubts it, just as hope is cut off from good when he directly engages in evil. However, here he spoke in a hypothetical manner: and the assumption is to deter one who admonishes him, confirming the continuity of his blessing: "And if I were to return," meaning hypothetically, by a forceful constraint, "to my Lord," meaning the One who has done good to me with this good in which I am, "Indeed, for me with Him," and he confirmed it to the one who admonishes him that he will be punished if he does not improve his heart and his form. "Is the best," meaning the state and the rank that is perfect in goodness to a degree that cannot be described, for I am worthy of that. The evidence for my qualification for it is what I am in now of goodness, and he forgot what he often witnesses that many blessings are for luring, and that many people may be in the utmost blessing and then find themselves surrounded by every calamity. So he is between two hopes in this world with his statement, and in the Hereafter he says: 'I wish I had been dust.' So he remains in the impossible - we seek refuge with Allah from a bad state.

And when this is the clear disbelief of forgetting the blessing of the Bestower and making the bestowal of it a necessary obligation, and doubting what He, glorified and exalted is He, informed through the tongues of all the messengers that it is the place of His wisdom, it caused His saying, confirming in a manner similar to the emphasis of this one who forgets: "So We will surely inform them," meaning a great informing with the best description in it, thoroughly on the basis of justice. And He made the pronoun the description, explicitly in generality and a clarification of the necessary reason, so He said: "Those who disbelieved," meaning they concealed what the minds indicated and what the clear texts necessitated, from the establishment of the Hour to manifest His majesty and beauty, and that He, exalted is He, makes the human experience both ease and hardship so that he fears Him, hopes for Him, thanks Him, and calls upon Him "for what they have done," we do not leave of it little or much, small or great. So let them see with their own eyes the opposite of what they thought in this world, that they have the best reward.

"And We came to what they did of deeds, and We made it as scattered dust" [Al-Furqan: 23]. "And We will surely make them taste" after establishing the proof against them with the scales of just balance that are sufficient for the weight of atoms "of a severe punishment" that does not leave any part of their bodies or their strength except that it encompasses it, and they have no strength to repel it.