His saying, exalted and majestic is He: "Or He may destroy them for what they have earned, and He forgives much." "And He knows those who argue in Our verses what they have of escape." "So whatever you have been given is but the enjoyment of the worldly life, and what is with Allah is better and everlasting for those who have believed and upon their Lord they rely." "And those who avoid the major sins and immoralities, and when they are angry, they forgive." "And those who respond to their Lord and establish prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend."

To destroy a man means to entangle him in a matter in which he perishes. Thus, the destruction in ships is their sinking. The pronoun in: "what they have earned" refers to the passengers among humans, meaning: by the sins of humans. Then, He, exalted is He, mentioned again: "And He forgives much" as an exaggeration and clarification. Nafi', Ibn 'Amir, Al-A'raj, Abu Ja'far, and Shaiba read: "And He knows" in the nominative case as a new statement. This is good when it comes after the recompense. The rest of the readers and the majority read: "And He knows" in the accusative case, on the assumption of: "that". This 'wa' and similar ones are what the Kufans call "the wa of connection", because the true wa of connection is the one that intends to connect a verb to a noun. It is assumed that "that" is to be with the verb by interpreting the source, so its connection to the noun occurs. This is similar to the poet's saying:

"........................... *** It fulfills the needs and the herdsman grows weary."

So it is as if he intended: "and the weariness of the herdsman," thus he assumed: "and that he grows weary" to be with the interpretation of the source which is "weariness." Abu Ali said: The accusative is good if there is a condition and a recompense before it, and each one of them is not obligatory.

And His saying, exalted is He: "what they have of escape" is what they intended to know, the arguers in His verses, exalted and majestic is He. "Escape" means salvation and a place of evasion. It is said: he evaded if he turned away. In the hadith of Heraclius: "So they evaded like the wild red beasts to the doors." Then, He, exalted is He, admonished His servants and belittled the matter of this world and its status, and encouraged them regarding what is with Him of their delights and high status with Him. He magnified the value of that in His saying, exalted is He: "So whatever you have been given is but the enjoyment of the worldly life," the verse.

And His saying, exalted is He: "And those who avoid" is a conjunction to His saying, exalted is He: "those who have believed." The majority of people read: "major sins" in the plural. Al-Hasan said: It is everything for which He has threatened with the Fire. Al-Dhahhak said: Or it is something for which there is a punishment from the punishments. Ibn Mas'ud, may Allah be pleased with him, said: The major sins are from the beginning of Surah An-Nisa to the end of thirty verses. Ali ibn Abi Talib and Ibn Abbas, may Allah be pleased with them, said: It is everything that Allah, exalted is He, has concluded with Fire or anger or curse or punishment. Hamzah, Al-Kisai, and Asim read: "major" in the singular which is the name of the genus. Ibn Abbas, may Allah be pleased with him, said: The major sin is shirk and immoralities. Al-Suddi said: adultery. Al-Muqatil said: the causes of the punishments. It is possible that "major" is the name of the genus meaning "major sins," so it includes the seven destructive sins as has been explained in other than this verse.

'And when they become angry, they forgive.' This is an encouragement to break anger and to practice extinguishing it. For it is a gathering of Hellfire and a door of its doors. 'And a man said to the Prophet, blessings and peace be upon him: Advise me. He said: 'Do not become angry.' He said: 'Increase for me.' He said: 'Do not become angry.' He said: 'Increase for me.' He said: 'Do not become angry.' And whoever struggles against this impulse within himself until he overcomes it has certainly been spared a great worry in his worldly life and in his Hereafter.

And His saying, 'And those who respond to their lord': This is praise for everyone who believes in Allah, glorified and exalted is He, and accepts His legislation. And Allah, glorified and exalted is He, praised the people whose affairs are consulted among them. For in that is the gathering of words, mutual love, the joining of hands, and cooperation in good. And in the hadith: 'No people consult each other except that they are guided to the best of what is present among them.' And His saying, 'And from what We have provided them, they spend': Its meaning is in the way of Allah and according to the legislation and within the limits that Allah, glorified and exalted is He, praised in other than this verse.

Ibn Zayd said: His saying, 'And those who respond to their lord,' the verse was revealed about the Ansar. And it appears that Allah, glorified and exalted is He, praised everyone who possesses this attribute, whoever they may be. And did the Ansar attain this attribute except after the Emigrants preceded them to it? May Allah be pleased with all of them by His grace.