And when he concluded what he had presented in his saying, "He has legislated for you of the religion" [Ash-Shura: 13], its end, and it indicated this and all that wisdom led to in its domain, until there remained no one with any doubt in anything, that was a cause for their threat of turning away from it and comforting their messenger, blessings and peace be upon him. He said, turning away from their address as a sign of severe anger: "So if they turn away," meaning from responding to this call which must be responded to, and the legislation which has been clarified and whose path has been validated by the evidence that has supported it. He directed the saying to the manifestation of greatness, pushing away what might imply the need for sending, saying: "We did not send you" with what we have of greatness, "as a guardian over them," meaning we overpower them to comply with what we have sent you with. And when the estimation was made, he turned away from conveying to them, for we have only sent you as a conveyer. His position was placed: "Your duty is only to convey" what we have sent you with. As for guidance and misguidance, that is to Us. (p-349) And when he guaranteed for this verse what he sent to him, he followed it with what is innate to man, clarifying that he, blessings and peace be upon him, has no authority over dispositions and that what is upon him is merely hearing, not listening. He said, connecting to what preceded the verse of legislation from his saying, "He extends provision to whom He wills" [Ash-Shura: 12], narrating it in a style of greatness, indicating that He is the one who judged them for turning away from what is worthy of no rational person turning away from. And a hint that man, due to his overwhelming ignorance and lack of intellect, dares with the slightest encouragement against one before whom mountains are humbled due to His greatness and lofty heights collapse from His awe: "And when We make them taste" by Our greatness which cannot be opposed. And when one who rejoices in a blessing when he is alone with it is blameworthy, he expressed it with the good kind for the individual and what is above it, indicating that the nature of man is to not care about the hardships of his brothers except for one whom Allah has placed in the station of goodness. He said: "Man," meaning with what We have created him upon from deficiency due to haste and lack of self-control, "from Us is a mercy," meaning a type of honor from health (p-350) or wealth and the like. And he singled out the pronoun indicating that he is predisposed to have nothing upon him except from himself, even if all the people of the earth were otherwise. Likewise, he expressed it with man, saying: "He rejoiced in it," meaning even if all the people of the earth were in affliction, misery, and blindness, joy took him out of contemplating what benefits him to be grateful. Thus, that was sufficient for him to be ungrateful for the blessing because he exchanged gratitude with joy and disbelief, so he reached through well-being to opposition, and he placed himself in the greatest calamity.

And when it indicated with the tool of verification that the blessing is the origin of His general mercy, and that it preceded His anger, it indicated that the evil is little in comparison to it by the tool of doubt and the present tense, and He said: ﴿And if﴾. And when sharing in hardships makes calamities easier, whoever increases his grief by focusing on his own calamity in the face of the general situation is blameworthy. He alerted to the deficiency of man by that in the plural, and said: ﴿A calamity strikes them﴾, meaning a punishment, trial, and hardship. And when mercy is a favor from Him, He informed them that the evil is caused by them, saying: ﴿Because of what their hands have earned﴾. He expressed by hand for the whole because most actions are done by it. And when the response was in line with the first: they grieved and disbelieved, He shifted from it to what indicates that the nature of man is the place of disbelief. And when they call for gratitude and deny disbelief, He affirmed His saying and caused from that affliction and tasting together, indicating that there is no origin for it other than the two. He said, making clear the position of the pronoun to specify the ruling on the genus as it is: ﴿Indeed, man﴾, meaning the human being who is preoccupied with himself, turning away from others, by what is his nature due to being touched by harm, ﴿Is ungrateful﴾, meaning he is one who conceals blessings from him, forgetting at the first shock of punishment all that has preceded him of blessings, and he knows only the current state. If he is in his blessings, he is arrogant and haughty, and if he is in his punishments, he is despairing and hopeless. This is the state of the genus as it is, and whoever Allah has guided, He has spared him from that, as he said, blessings and peace be upon him: "The believer, if he is afflicted with good, he is grateful, and that is better for him, and if he is afflicted with harm, he is patient, and that is better for him." And this is only for the believer. And the verse is from the intertwining: mentioning joy first indicates sadness second, and mentioning disbelief second indicates its omission first.