And when this context is misleading for one whose feet have not firmly settled in faith, that the devil has an independent influence in temptation, He denied that out of zeal for this station in the manifestation of greatness and said: ﴿And if We had wished﴾ meaning: to elevate him by it according to the greatness that We possess, whoever approaches its shores without permission is justly punished, ﴿We would have certainly elevated him﴾ meaning: in rank, with a permanent elevation ﴿by it﴾ meaning: the signs, so that he would not cease to act by them.

And when He made the matter contingent upon His will, as a warning that it is the true cause and that what He does not will, glorified and exalted is He, does not happen, and the estimation was: But We did not will that, and We willed for him disbelief, so We made him dwell - until the end of it. He expressed this to teach etiquette in attributing good to Allah and evil to others, even though all is His creation, preserving the minds of the weak from the illusion of deficiency or introducing confusion by His saying attributing his deficiency to Him: ﴿But he made himself dwell﴾ meaning: he acted like one who caused dwelling - which is permanence - and brought it into existence ﴿to the earth﴾ meaning: he threw himself into the world, throwing himself, recklessly pursuing what is in it of animal pleasures and carnal desires ﴿and followed﴾ meaning: with a strong following ﴿his desire﴾, so he turned away from clinging to what Allah had given him of the signs, prioritizing the call of his soul over the call of his spirit; for the heart, which is the result of both in the realm of command, has two faces: one towards the higher spiritual realm which is the father, and it has the masculinity appropriate for exaltation; and a face towards the soul which is the animal spirit that is the mother, and it has the appropriateness for the earth with femininity, and that its origin is from the dust which has sedimentation by the placement of its nature; so the estimation is: he brought himself down greatly, because We did not will to elevate him by what We had given him of the signs, but rather We made him a burden upon himself, so let no one be deceived by what he has been given of knowledge, and what he has acquired of pride and subtleties; for the lesson is in the endings, and after that, We may do what We will.

And when this was his state, it caused Him to say, exalted is He: ﴿So his example﴾ meaning: with what he was given of knowledge in following merely his desire without evidence after the command to oppose desire ﴿is like the example of the dog﴾ meaning: in the state of constant panting.

And when it was said: What is the example of him in any of his conditions? He said: In his being, "If you impose upon him," meaning: to strike him, "he pants or you leave him panting." If the imposition upon him necessitates the thought that his panting, when he attempted that labor, turned you away from his panting in ease, then you would know at that time that he has no cause except following desire. So, following desire is like the dog, as has been explained. The example of this ignorant one who cannot be imagined to follow other than desire is that he follows desire while the signs are presented to him. After being stripped of them, it is more fitting. Thus, the comparison of one like him to the example of the dog is clear; it is not a comparison of one like him to the dog. This story indicates that whoever has the blessings of Allah in relation to him more, his distance from Allah, when he turns away from Him, is greater and more significant.

And when the two examples were established, and each of them applied to the condition of every denier, the result was his saying: "That," meaning: each of the two examples, "is the example of the people," meaning: the strong ones and what they attempt, "who denied our signs," meaning: that their leaving it is merely by following desire; for it has from the clarity and greatness in relation to us what is not hidden from one who has the slightest insight. "So narrate the narratives," meaning: inform of the great news which you have pursued through the sites of events and the traces of realities until you have left no ambiguity in anything of it for everyone who hears you, from the Jews and others. And it is the source of narrating the matter - if he follows its trace and thoroughly investigates it, "so that perhaps they may reflect," meaning: so that their state may be like that of one whose reflection is hoped in these signs, and they may know that none brings forth something like it without a teacher from the people except a prophet, and that would guide them back to the truth, in caution of a state like that of this.