The one who beautifies is the devil. Mahmoud, may Allah have mercy on him, said: "The one who beautifies is the devil..." Ahmad, may Allah have mercy on him, said: "The addition of beautification to Allah, the Exalted, and its addition to others occurs in several places in the Noble Book. This verse can be understood in both ways, but the addition to the power of Allah, the Exalted, is the truth, while the addition to others is metaphorical according to the principles of the Sunnah." Al-Zamakhshari works in the opposite manner; if he attributes an action of Allah to His power, he makes it metaphorical, and if he attributes it to some of His creatures, he makes it literal. The reason for this is the distortion that follows whims in corrupt principles. He has beautified the worldly life for them and made it pleasing in their eyes through his whispers and has made them love it, so they desire nothing else.

It is also possible that Allah has beautified it for them by forsaking them until they found it pleasing and loved it, or that He made the delay of the beautifier a beautification. This is indicated by the reading of those who recited (Beautified for those who disbelieve is the life of this world) in the active form. And they mock those who believe; the disbelievers mocked the believers who had no share in this world, like Ibn Mas'ud, Ammar, Suhayb, and others, meaning they desire nothing else. They mock those who have no share in it, or those who seek something else. And those who are conscious of Allah will be above them on the Day of Resurrection because they are in the highest places in the heavens, while they are in Sijjin on the earth.

Mahmoud, may Allah have mercy on him, said: "Because they are in the highest places in the heavens, while they are in Sijjin..." Ahmad, may Allah have mercy on him, said: "This is an instance of placing the apparent in the place of the implied with another description, and similar instances are numerous in the Book of Allah. Allah, the Exalted, said: (Indeed, the losers are those who have lost themselves and their families on the Day of Resurrection. Indeed, the wrongdoers are in a lasting punishment). The original was: 'Indeed, they...' This verse places the apparent in the place of the implied with another description, and it includes the mention of the attribute of wrongdoing following the attribute of loss. In Al-Zamakhshari's words, there is an inclination towards his principle regarding the necessity of threatening the sinners. Do you not see him saying: 'To show you that only the believing, conscious one is happy with Him,' indicating that the non-conscious one, who persists in major sins, is certainly miserable, like those who mock the believers? Some of them try to argue that it is because he made the believer the same as the conscious one, and the implication of his corrupt principle is that faith necessitates consciousness, so no believer is except a conscious one. For faith, as he interpreted it in this tafsir and as interpreted by the people of his innovation in their books, is the affirmation of the correct belief and its expression through righteous deeds. The one who falls short in deeds is either one who persists in a major sin or neglects an important obligation, thus being a sinner who is neither a believer nor a disbeliever. The implication of this explanation, as you see, is that every believer is conscious. And you have learned from his words on this verse what contradicts that and diminishes it.

Or their state is elevated compared to their state because they are in honor while they are in humiliation. Or they are superior to them, looking down on them, mocking them as these look down on them in this world and see the virtue for themselves over them. (So today, the believers will laugh at the disbelievers). And Allah provides for whom He wills without account, meaning that He expands for whom wisdom necessitates expansion, just as He expanded for Qarun and others. So this expansion upon you is from Allah due to the wisdom in it, which is to lure you with blessings. If it were honor, then His believing allies would be more deserving of it than you.

If you say: Why did he say: (from those who believed) and then say: (and those who are conscious)? I say: To show you that only the believing, conscious one is happy with Him, and to encourage the believers towards consciousness when they hear that.