And when he mentioned the tyrant, he followed it with the pious and said: ﴿And as for he who feared﴾. And when that fear is related to something, for the sake of that thing, it is greater than the mention of the fear of that thing itself. So he said: ﴿The standing of his Lord﴾, meaning his standing before the One who has done good to him when he remembers His kindness. So how could he be tyrannical when he remembers His majesty and His vengeance, or the place where he stands before Him and the time? And if he fears that [standing], what do you think of the fear of its Owner? And this is not done except by the one who is certain of the Hereafter.

And when he mentioned fear, he mentioned what is affected by it and did not make it a cause of it, to understand that each of them is distinct in its own right, even if separated from the other. And he said: ﴿And he restrained the soul﴾, meaning the one that has competition, ﴿from desires﴾, meaning everything that it desires, for it does not lead to good, because the Fire is surrounded by desires. And the entire legislation is based on what contradicts nature and what the souls desire. And that is the prohibitions by which the Fire is surrounded, for it is by desires. Al-Razi said: And desire is the blameworthy passion that contradicts the commands of the legislation. Al-Junaid said: When the soul contradicts its desire, its sickness becomes its remedy, meaning this indicates that he does not prefer worldly life. Thus, the verse is from the intertwining: it brought the tyrant as evidence against its opposite secondly, and the prohibition of desire secondly as an indication of preferring the worldly life first.