And when We intended

And when the time of the destruction of a people drew near, and there remained little time for their respite, We commanded them. [The saying "We commanded them and they transgressed" in the Nasafi: We commanded their affluent ones, their indulgent ones, and their tyrants.]

So they transgressed.

This means We commanded them to transgress, and the command is metaphorical. The true meaning of commanding them to transgress is to say to them: "Transgress," and this does not occur. Thus, it remains that it is metaphorical. [Mahamud said: "The true meaning of commanding them is to say to them: 'Transgress.' And this does not occur, thus it remains metaphorical..." Ahmad said: "A good text except for his saying that they were granted blessings to be grateful, for he derived it on the basis of the necessity of Allah's will for obedience. The truth is that they were granted it and commanded to be grateful, yet they transgressed and disbelieved contrary to the command. The command is different from the will according to the doctrine of the people of truth, and Allah is the One who grants success."] The aspect of the metaphor is that He poured blessings upon them abundantly, and they made it a means to sins and following desires. It is as if they were commanded to do so due to the cause of the blessings in it. He only granted them so that they would be grateful and do good in it, and to enable them to do good and righteousness, just as He created them healthy and strong, and capable of good and evil. He requested from them to prefer obedience over disobedience, yet they preferred transgression. When they transgressed, the word was justified against them, which is the word of punishment, and He destroyed them. If you say: Why did you not claim that its meaning is We commanded them to obey and they transgressed? I say: Because omitting what has no evidence is not permissible. How can one omit what the evidence stands against? The commanded thing was omitted because "they transgressed" indicates it, and this is a well-known saying.

It is said: I commanded him, and he stood up; and I commanded him, and he read. Nothing is understood from it except that the commanded thing is standing or reading. If you were to try to estimate something else, you would be aiming at your interlocutor's knowledge of the unseen. And this does not necessitate their saying: I commanded him and he disobeyed me, or he did not comply with my command. Because that contradicts the command and is opposed to it, and what contradicts the command cannot be commanded. Thus, it is impossible to aim for an origin to make it indicative of the commanded thing. Therefore, the commanded thing in this saying is not indicated nor intended, because whoever speaks this way does not intend a commanded thing. It is as if he is saying: There was a command from me, but there was no obedience from him. Just as someone says: So-and-so gives and withholds, and commands and forbids, without intending an effect. If you say: Why was the established knowledge that Allah does not command immorality but commands intention and good, a proof that what is meant is We commanded them with good and they transgressed? I say: That is not correct, because His saying "So they transgressed" contradicts it. It is as if you revealed something while claiming to conceal its opposite. Thus, directing the command to the metaphor is the correct approach. An example is "commanded" in that its object is implied in the omission, as what follows indicates it. You say: If He willed, He would do good to you, and if He willed, He would do harm to you. You mean: If He willed good and if He willed harm. If you were to conceal what you revealed—saying: The state of the one to whom the will is attributed indicates that he is of the people of good or of the people of harm—leaving the apparent statement and concealing what the state of the possessor of the will indicates—would not be correct. Some have interpreted "We commanded" as "We increased," and made "I commanded him" as a form of "I did to him." [UNTRANSLATED-LATIN: kathbartuhu] and in the hadith: "The best of wealth is a well-tended path." [UNTRANSLATED-LATIN: sikkah] [UNTRANSLATED-LATIN: ma'burah] and a well-bred mare. [It was narrated by Hamid, Ishaq, Ibn Abi Shaybah, Al-Harith, Al-Tabarani, and Abu Ubaid from the narration of Muslim ibn Badil from Iyad ibn Zuhair from Suwayd ibn Hubayrah from the Prophet, blessings and peace be upon him, who said: "The best wealth of a person is a well-tended provision or a well-bred path. Ibn Ishaq said: And with him were Al-Nadr ibn Shumayl and others who raised it."] Meaning: abundant in offspring. It was narrated that a man from the polytheists said to the Messenger of Allah, blessings and peace be upon him: "I see your command as insignificant." He said, blessings and peace be upon him: "It will command." [UNTRANSLATED-LATIN: lam ajidhu.] Meaning: it will increase and grow.