And do not extend your eyes, meaning the gaze of your eyes. To extend the gaze means to prolong it, and that it is hardly returned, out of admiration for what is looked at and a desire to possess it. This is like the gaze of the people of Qarun when they said, "Oh, if only we had what Qarun was given! Indeed, he is one of great fortune!" Until they were faced with the knowledge and faith that said, "Woe to you! The reward of Allah is better for whoever believes and does righteous deeds." In this, it is indicated that the gaze that is not prolonged is excused. This is like the gaze of someone who sees something and then averts his eyes. Since gazing at adornments is ingrained in human nature, and whoever sees something of it loves to extend his gaze towards it and fill his eyes with it, it was said, "And do not extend your eyes," meaning do not do what you are accustomed to and what harms you. The scholars of piety have emphasized the obligation of lowering the gaze from the buildings of the wicked and the multitude of the immoral in clothing, mounts, and other things. This is because they have taken these things for the eyes of the onlookers. Thus, the one who gazes at them fulfills their purpose and is like one who entices them to take them as spouses from among them, types of disbelievers. It is permissible that it stands as a condition for the pronoun, and the action is directed at "from them," as if it were said: to that which We have granted them, which is the types of some of them and people from among them. If you ask: What is the reason for the accusative case of "zahra?" I say: It is based on one of four aspects: it could be for blame, which is the accusative for specification. It could be based on the inclusion of "We have granted" with the meaning of "We have given" and "We have bestowed," making it a second object for it. It could be a substitution for the position of the genitive and the governed. Or it could be a substitution for "spouses," on the assumption of "those who have beauty." If you ask: What is the meaning of "zahra" for those who pronounced it with a movement? I say: The meaning of "zahra" in itself is adornment and splendor, as it came in the verse about "the visible." And it was recited: "Show us Allah visibly." It could also be a plural of "zahir," describing them as those who are flourishing in this world, due to the brightness of their colors from what they indulge in and enjoy, and the radiance of their faces and the splendor of their clothing and appearance, unlike what the believers and the righteous are upon: from the pallor of colors and austerity in clothing. This is to test them until they deserve punishment, due to the presence of disbelief among them. Or to punish them in the Hereafter because of it. And the provision of your Lord is what He has stored for them of the reward of the Hereafter, which is better than it in itself and everlasting. Or what He has provided them of the blessing of Islam and Prophethood. Or because their wealth is predominantly acquired through usurpation, theft, and what is unlawful.

The truth and the Sunnah is that everything that the servant does is provision from Allah, the Most High, whether it is lawful or otherwise. It is not necessary that Allah's provision be lawful. Just as Allah creates through the servant what He has forbidden him, He also provides him with what He has permitted him to consume. And they will not be questioned about what they do, while they will be questioned. And Allah is the one who grants success to what is correct. From some aspects, the lawful is better and more lasting because Allah does not attribute to Himself except what is lawful and pure, and not what is forbidden and impure. The forbidden is not called provision at all. The saying 'the forbidden is not called provision at all' is according to the Mu'tazila, and it is called provision by the people of the Sunnah. And from Abdullah ibn Qusayt from Rafi' who said: The Messenger of Allah, blessings and peace be upon him, sent me to a Jew and said: 'Tell him the Messenger of Allah says: Lend me until Rajab.' He said: By Allah, I will not lend him except with a pledge. The Messenger of Allah said: 'I am indeed trustworthy in the heavens and I am trustworthy on the earth. Take him my armor.' I said: There was a distortion in the narrators. It is actually from Yazid ibn Abdullah ibn Qusayt from Abu Rafi'. Perhaps this is from the scribes. The hadith was narrated by Ishaq, Ibn Abi Shaybah, Abu Ya'la, Al-Bazzar, Al-Tabari, and Al-Tabarani from this route in detail. And in it is Musa ibn Ubaidah Al-Zubairi, who is rejected. And it was argued against the validity of what he narrated that it was mentioned: 'And do not extend your eyes to what We have given enjoyment to some of them.' The verse was revealed regarding this story, and Surah Taha is Meccan, while this story was in Medina, as in the authentic narrations. This can be answered, as there is no hindrance that the verse alone could be Medinan, while the rest of the Surah is Meccan. As for attributing it to multiple stories, he did not succeed.