And when He clarified this great matter that indicates what He, glorified and exalted is He, has of majesty and greatness, He clarified the fruit of His deeds by saying: ﴿So that﴾ meaning He informs us that due to our greatness, we have completed the decree. Therefore, there can be no anticipation or delay, no alteration or change in it. For sorrow cannot avert it, nor can joy bring it together, as the Prophet, blessings and peace be upon him, said: "O Mu'adh, let your concern be little about what has been decreed, it will be." This is so that you do not ﴿grieve﴾ meaning feel a great excess of sorrow ﴿over﴾ [what] is in the essence of human nature, which leads to reaching a level by engaging in its causes and persisting in them, so that one may be affected by it. (p-296) Anger and dissatisfaction with the decree may arise. Perhaps this could lead to a great matter ﴿that you missed﴾ of worldly desires. ﴿And do not rejoice﴾ meaning do not feel joy that leads to arrogance by persisting with [what] is in the essence of human nature ﴿of what He has given you﴾ meaning what has come to you from it according to the reading of Abu 'Amr with the shortening, and Allah has given you according to the reading of the others with the elongation. This indicates that blessings must have a protector in their creation and preservation. Then, if they were left alone, they would be lost, for there is nothing in their essence except for non-existence. And He, glorified and exalted is He, has clarified that in His decree and writing of the secret that whoever has accustomed himself to the loss of what he possesses of tangible and intangible things before he commands him with non-existence and presence, then that does not change him from the mentioned competition. What is prohibited is the persistence with sorrow until one exits patience, and with joy until it distracts from gratitude. The essence of the meaning is that it is not from the voluntary actions. Ja'far al-Sadiq said: Why do you grieve over what is lost and the loss will not bring it back to you? And why do you rejoice over what exists when death will not leave it in your hand? - This is the end. And indeed, Allah has consoled the believers as a mercy for them in their calamities and has made them disinterested in their desires by the fact that their sorrow over the loss of what is sought does not bring it back, and their joy over the attainment of what is beloved does not benefit them. And because there is no hope in its permanence except by preserving it with Allah. This is by saying in the calamity: Allah has decreed, and what Allah wills, He does, and in the blessing, he should say: Thus has it been decreed, and I do not know what is like it.

﴿This is from the bounty of (p-297) my Lord, to test me whether I give thanks or deny﴾ [An-Naml: 40]. So he remains [fearful] at the time of punishment, hoping for the effect of the blessing, saying in both situations: What Allah wills happens, and what He does not will does not happen. And better than this is to be pleased with the mention of his Lord in both situations, as the poet said:

"May it rain for your covenant, for if it were not for it, My heart would not have been a place of longing."

And this is the characteristic of those who are liberated from the bondage of the self. The worth of men is known only by the transformative experiences they encounter. Whoever is not changed by hardships and is not affected by pleasures is the master of his time, as pointed out by Al-Qushayri. And since indulging in the pursuit of sorrow is indeed from despair and forgetting the blessings, and the increase of joy that leads to frivolity is drawn by arrogance and frivolity, and since among the traits of the people of this world is boasting, Allah, the Exalted, clarified that the prohibited is previously the continuation with the nature in sadness and joy, referring to what you determine: 'Indeed, Allah does not love every despairing, ungrateful person.' (And Allah does not love) means He does not act in the manner of one who loves by honoring. (Every boastful) means one who is arrogant, looking at what is in his hand in this world. (And boastful) Al-Qushayri said: Arrogance is from the remnants of the self and its perception, and boasting is from the perception of the danger of what he boasts about.