And when the outcome of their affair was to turn away from what was brought to them with denial and to turn towards what had not come to them with demand and obstinacy, such as asking about the Hour, and the command of the forbidden from polytheism and what is required of it from the bad morals, and the prohibition of the good which is the Oneness and what follows it from the virtues of the Law, that is ignorance. And He concluded that by informing that He, glorified and exalted is He, has rectified for him the religion with the Book, and the world with protection from all that befalls. Their condition was perhaps despairing of their success, weakening their supplication for their righteousness. The caller to them, blessings and peace be upon him, seemed to say: What should I do regarding their affair? So He answered him with a warning against a similar state to theirs and the command of the opposite of their saying and actions, and to convey to them with gentleness. He said: "Take what is given freely," meaning: what comes to you from Allah and the people without effort and hardship. This matter revolves around ease. Sometimes it is from abundance and sometimes from scarcity. The wealth has become abundant, meaning: it has increased, so it has become easy to give it out and it allows for it due to its increase beyond need. And the dwelling has become abundant, meaning: it has become easy, so its matter has become such that it is not paid attention to.

And when He commanded him with that for himself, He commanded him with it for others, saying: "And enjoin what is good," meaning: everything that the Law has recognized and permitted, for it is from the ease of the good and honor. This includes the prohibition of the forbidden, and thus it suffices without mentioning it, as the context is for ease. And when He commanded him to act for himself and for others, He followed it with a command to abandon, saying: "And turn away from the ignorant," meaning: do not respond to them with their lightness and foolishness, nor argue with them, for that is easier than otherwise. And that is after their disgrace in supplication, and that is because the essence of their state is following desires, which leads them to the pretense of the opposite of these qualities. And there is an indication here to the prohibition of letting oneself suffer excessive grief for them out of compassion for them. And from Ja'far al-Sadiq, it is said that there is no verse in the Qur'an that encompasses the virtues of morals more than this.