And when the meaning of all this is that man is veiled in this world from perceiving the realities due to what is in him of desires, laziness, and lethargy, because of the deficiencies within him, and the Prophet, blessings and peace be upon him, was free from that due to the complete creation of Allah for him. His elevation after his birth was every day in the stages of perfection until he reached a level where nothing occupied him from knowledge. He was in a position to see the locations of trials through the houses like the locations of rain, and he saw behind him as he saw in front of him. He said: "By Allah, your humility and your bowing do not escape me; I see you from behind my back." And he, blessings and peace be upon him, saw in the darkest of darkness and other than that, from what he had of the purity of the essence that no one else attained. This indicates complete unveiling. However, he, blessings and peace be upon him, for the greatness he held for this Qur'an, due to its majesty in himself and what it contains of the treasures of happiness and knowledge that have no limit, was revealed to him by the command of the Greatest King, and by His command it was sent down to him with His Messenger Gabriel, may peace and blessings be upon him. When he heard it for the first time, he experienced intensity. He would move his tongue with it, hastening to commit it to memory so that nothing would stray from him. He had concluded, glorified and exalted is He, what preceded it with excuses, and haste was something he would excuse himself for. What drives all that necessitates blame and excuse is what man is naturally inclined to, which is the love of the immediate. Allah, glorified and exalted is He, stated as a result of these premises that lead to the unveiling of things for the human being, necessitating informing about them and fearing their consequences, so that he does not incline towards the immediate and does not fall into opposition, were it not for what veiled him from it. This indicates that He, glorified and exalted is He, has removed those veils from the Prophet, blessings and peace be upon him, and has elevated him from the rank of "If the veil were lifted, you would not increase in certainty" until it was completed. And that He is capable of what He wills of unveiling what He wants for whom He wills, just as He unveils for every person their deeds on the Day of Resurrection until they come to know what they have forwarded and what they have delayed. And as a reminder that he, blessings and peace be upon him, has no gain in this Qur'an without good reception, distancing it from the words of mankind, and preparing what he moves with his tongue with the Qur'an before the completion of the recitation to condemn what man is naturally inclined to: "Do not move it with your tongue" meaning the Qur'an, which is a reminder for whom He wills to remember, were it not for the veil of will. And He, glorified and exalted is He, has lifted the veil of will for this noble Prophet, blessings and peace be upon him, and willed that he mention it when He said: "And you do not will except that Allah wills" [Al-Insan: 30], because He did not send it down to him without his acquiring it, except that He had willed that. "Your tongue" which has no movement except in the remembrance of Allah, exalted is He.

And when there was no benefit to this haste with Allah's preservation of it in every case except to intend obedience with haste, and haste was to bring something before its appropriate time, and although the Prophet, blessings and peace be upon him, would be rewarded for that with the greatest reward because there was no motivation for him except the love of Allah and the love of what comes from Him. Allah, glorified and exalted is He, made it a reason even if it was not intended, as He said: ﴿So that you may hasten with it﴾, meaning by carrying it and taking it before our Messenger Gabriel, may peace and blessings be upon him, finishes delivering it to you, for fear that it might slip away from you. This haste, although it is among the perfections in relation to you and your brothers among the prophets, may peace be upon them, as Moses, may peace be upon him, said: ﴿And I hastened to You, my Lord, that You might be pleased﴾ [Ta-Ha: 84], because it is from the self-reproaching soul that blames for neglecting to hasten towards good deeds. Therefore, other actions of tranquility are more complete than it. So the Prophet, blessings and peace be upon him, moved from a complete station to a more complete one. This statement related to the Qur'an and what follows it distinguishes between the reproaching in good and the reproaching in evil. The verse refers to His saying, glorified and exalted is He, in Al-Muddathir as a narration: ﴿This is nothing but the speech of a human﴾ [Al-Muddathir: 25], and what is between them is an objection in describing the state of the Day of Resurrection, which led to His saying, glorified and exalted is He: ﴿I will cast him into Saqar﴾ [Al-Muddathir: 26]. This means that what was imagined by the one who claims in the Qur'an are two matters: one is that it is magic and the other is that it is the speech of humans. Certainty in knowledge is established by the negation of the first. As for the second, the Prophet, blessings and peace be upon him, feared that he would not perfect its memorization, so a word might enter upon him, for example, and it would be from the speech of humans. So Allah, glorified and exalted is He, prohibited him from haste and guaranteed him preservation. Then He explained this prohibition by saying, affirming that it is from its consequences: