Its origin is: 'If Allah were to hasten for people the evil as He hastens for them the good.' So, He placed their hastening for good in the position of His hastening for them the good. Mahmoud said: 'So, He placed their hastening for good in the position of His hastening for them the good... etc.' Ahmad said: 'And this is also one of the good indications of Al-Zamakhshari that is based on his keen insight, evident and clear. The placement of the source as a confirmation or in conjunction with another action in the Noble Book is never devoid of such a great benefit. The grammarians aim to say regarding His saying: 'And Allah caused you to grow from the earth a growth,' that He has made the source follow the action, assuming no increase. Or this source is for an action indicated by what was mentioned, estimating: 'You grew a growth,' and they do not add anything beyond that. If the discerning one reviews his intellect and converses with his inspiration, does the source in the Book of Allah ever accompany another action for a benefit or not? He should gently explore such high benefits and their ranks. The benefit—Allah knows best—in the conjunction of the word 'growth' with the phrase 'He caused you to grow' is an indication of the necessity of the power's influence in the created thing and the swiftness of its decree, so that Allah's causing them to grow is the same as their growth. Thus, when growth is found from Allah, growth is found for them necessarily, so one of the two matters is the same as the other, and He has coupled it with it, and Allah knows best. This indicates the swiftness of His response to them and His assistance in their requests, to the extent that their hastening for good is a hastening for them. The intended ones are the people of Mecca. Their saying: 'So send down upon us stones from the sky,' means: 'If we were to hasten for them the evil they called for, just as we hasten for them the good and respond to them, their term would have been fulfilled, and they would have been killed and destroyed.' It has also been recited: 'Their term would have been fulfilled,' with the subject being the doer, which is Allah, the Exalted. The reading of Abdullah supports: 'We would have fulfilled their term.' If you say, how is it connected to His saying: 'So We leave those who do not expect to meet Us,' and what is its meaning? I say: His saying: 'And if Allah were to hasten for people' implies the meaning of negating hastening, as if it were said: 'And We do not hasten for them the evil, nor do We fulfill their term, so We leave them in their transgression,' meaning: 'So We give them respite and pour upon them blessings while they are in their transgression, as a means of establishing the proof against them.'