And when it has been established that He, the Most High, knows best who has been sealed upon his heart so that he does not cease from misguidance, and who accepts guidance in this world or the Hereafter, and that the plotting of the wrongdoers is by His will and the execution of His power - it is known that the matter is His, and the hearts are in His hand. This has led to His saying: ﴿So whoever Allah wills﴾ meaning: the One who has all majesty and honor ﴿to guide﴾ meaning: to create guidance in his heart from among the major wrongdoers or others ﴿He expands his breast﴾ meaning: He makes it wide by making it prepared to receive the light ﴿for Islam﴾. Imam Abu Ja'far al-Nahhas reported: It was narrated that Abdullah ibn Mas'ud - may Allah be pleased with him - said: (O Messenger of Allah! Does the breast really expand? He said: Yes, light enters the heart. He said: And is there a sign for that? He said: ﷺ: Turning away from the abode of deception and returning to the abode of eternity and preparing for death before death), and in another narration: before missing it. ﴿And whoever wills﴾ meaning: Allah, and He did not indicate here that misguidance is according to the nature of the seal ﴿to lead him astray﴾ meaning: to create misguidance and maintain it in his heart ﴿He makes his breast﴾ meaning: which is the dwelling place of his heart, which is the source of lights ﴿narrow and constricted﴾ meaning: extremely tight so that he becomes agitated, it was narrated that Umar - may Allah be pleased with him - brought an Arab from Kinana from Banu Mudlij and said to him: What is the harajah? He said: A tree that neither wild animals nor shepherds can reach. Al-Baghawi narrated the story and his wording is: And he said: The harajah among us is the tree that is among the trees that neither shepherds nor wild animals can reach - then they agreed - and Umar - may Allah be pleased with him - said: Likewise, the heart of the disbeliever does not receive anything of faith and goodness; and Al-Baghawi added: Sibawayh said: Haraj - with a fatha is the source, and its meaning is: one that has haraj, and with a kasra it is the name which is the most severe tightness. Al-Mahdawi said: Here, haraj is the severe tightness and the saying has been previously mentioned. He said regarding women in His saying: ﴿Then they find no discomfort in themselves from what you have judged﴾ [An-Nisa: 65] meaning: tightness, and to this meaning returns the saying of Mujahid: It is doubt, and the saying of Al-Dahhak: It is sin, as if it is the tightness of doubt or the tightness of sin; and Al-Nahhas said: ﴿Discomfort from what you have judged﴾ [An-Nisa: 65] meaning: doubt and tightness, and the origin of haraj is tightness. It has been confirmed that this verse here - after the emphasis by coming with the form of Fa'il instead of Fa'al - has another emphasis either by the source or by the name of the doer, thus it indicates an increase upon the original action which is the severity in it. So the meaning of the fatha: tightness - with a kasra of the dhad and the iskan of [the ya] and its meaning - if you break (harajan) - tightness, by returning the name of the doer, and the root of (haraj) in this specific arrangement revolves around the narrow place with much tree, and it necessitates the presence of people on the surface of the earth and elevation and gathering and prohibition and severity and heat and cold, and it is - in any arrangement - five: (haraj) (jahar) (rajh) (hajar) (jarh) - revolving around the stone which is the known body, and it necessitates heaviness and prohibition and sharpness and presence and hardness which is harshness and it necessitates tightness, thus haraj returns to hardness meaning tightness, and harajah for the thicket, and haraj for the necklace made of beads, and hurjaj for the strong cold wind, and the she-camel hurjaj for the one that ignites the heart, and it is permissible for it to return to sharpness, and jarh for the bed of the dead due to the tightness of the breast from mentioning him, and for its tightness (p-261) from the beds of the living, and from it also is the burrow of the lizard and similar to it for the hole that is dug in the ground, and haraj also returns to heaviness meaning sin, and this arises from the resurrection leading to confusion, and from it: his eye harajat - meaning: it was confused - so it does not blink, and heaviness also necessitates jarh meaning a penetrating wound in the body, and from that: ajtarah - if he acquired wealth; because it is from its effects, and from it is rajh meaning heaviness, and the preponderant ruling which necessitates the composure of its owner, and from it is the arjuhah because each of its sides outweighs the other, and it returns to prohibition, hajar meaning reason and the female horse because it may be prevented from riding due to pregnancy or offspring, and hajar in wealth, and hujratu for the nearby side because if something is far from you - even a small distance - it is prevented from you, and the femininity in it is for its closeness, and haraj returns to the long she-camel; and Imam Abu al-Fath ibn Jinni - may Allah have mercy on him - in his book (Al-Muhtasib in Explaining the Unusual Readings) when mentioning His saying in this surah (and harvest is harj) for whoever read by advancing the ra: that all combinations of this root of five converge in meanings of tightness and severity and gathering. And if you reflect and leave aside boredom and annoyance, you will find the matter as he said (p-262) - and Allah knows best - towards the stone and the clay hardening and the hujratu and its remainder, and all of it relates to cohesion and tightness, and from it is haraj for tightness and jarh is similar to it, and harajah is what is entangled among the trees so that entry is impossible, and from it is hajar and its door for its tightness, and from it is jarh for the mixing of iron with flesh and its adhesion to it, and from it the scale tipped - because one of its sides tilted towards the ground, thus coming closer to it and narrowing what was wide between it and it. If you say: But when one of them tilts towards the ground, the other has moved away? It is said: Our speech is on the preponderant, and the preponderant is the one that tilts towards the ground, as for the other, it cannot be called preponderant. And if that is established - and it has been established - then likewise is His saying: ﴿And harvest is harj﴾ [Al-An'am: 138] in the meaning of (hijr), its meaning to them is that it is prohibited and forbidden, and no one will eat it except those whom they ask to feed them it by their claim. The end.

And when the owner of this heart hardly receives guidance, and even if something of it reaches him through the words of a preacher or from the path of a guiding advisor, it does not find a way in him and thus it retracts. He remains in turmoil and hesitation forever. His translation is his words: ﴿As if he were ascending﴾, meaning: this person - in accepting guidance - is making an effort to ascend ﴿to the sky﴾ in secrecy and shyness from engaging in what is impossible, as indicated by the reading of one who merges the ت in الصاد. Whenever his voluntary movement elevates him, his involuntary natural movement brings him down, just as we see some insects carrying something heavy and ascending with it on a smooth wall, so he makes an effort and then falls. Then he makes an effort to ascend again, and perhaps he reaches his original place and falls, or perhaps he falls short of it. Therefore, it is something that is usually impossible, and he remains in a state of agitation, meaning: troubled, and the sources of his agitation follow him as will come later.

And when what he described about the heart of the misguided is something repulsive, and the filth is originally for what is detestable, and the detestable is something one recoils from, and this statement may provoke a question, which is to say: Is this - making the misguided in this description - specific to the people of this time? It is answered with the essence of: no.

﴿Thus﴾, meaning: just as Allah made filth upon those whom He intended to misguide from the people of this time, ﴿Allah makes﴾, meaning: by His complete power and magnificent greatness, ﴿filth﴾, meaning: turmoil and filth ﴿upon those who do not believe﴾ from the people of every time for His will - glorified and exalted is He - for the continuity of their misguidance. The verse is from the intertwining: it first mentioned misguidance as evidence for its second omission, and it mentioned filth second as evidence for its first omission. The verse is a text that indicates that Allah intends guidance for the believer and misguidance for the disbeliever.