If you say: What is the meaning of His saying: "What has deceived you concerning your Lord, the Most Generous?" And how does the description of generosity correspond with the denial of being deceived by Him? [[Mamdouh said: "If you say: His saying, 'What has deceived you concerning your Lord, the Most Generous?' What is its meaning and how does it correspond with the description of generosity ... etc.?"?

Ahmad said: The argument of Al-Zamakhshari here is empty, for the verse was revealed regarding the disbelievers, as indicated by His saying: "No! But you deny the Day of Judgment." And we agree with him on their permanence and the cessation of their excuses, not on the fact that their permanence is obligatory upon Allah, the Exalted, by virtue of wisdom, for Allah is not obligated to anything. It is rationally permissible for Allah to reward the disbeliever and grant him eternity in Paradise, and conversely for the believer. Were it not for the revelation regarding the reward of the believers and the punishment of the disbelievers, which must be adhered to, what we mentioned about permissibility and possibility would hold, for Allah, the Mighty and Majestic, does what He wills and judges as He desires.]] And indeed, one is deceived by the Generous, as it is narrated from Ali, may Allah be pleased with him, that he called to a boy several times, but he did not respond. He looked and saw him at the door, so he said to him: Why did you not answer me? He said: Because I trusted in your forbearance and felt safe from your punishment. He appreciated his answer and freed him.

And they said: From the generosity of a man is the ill manners of his servants. I said:

Its meaning is that it is the right of a person not to be deceived by Allah's generosity towards him, as He created him alive to benefit him, and by His favor upon him in this, so that he does not become presumptuous after He enabled him and tasked him, then he disobeys and denies the favor bestowed upon him, thinking that He will continue to bestow upon him with reward and remove punishment, being deceived by the initial favor. For this is a denial that goes beyond the bounds of wisdom. That is why the Messenger of Allah, blessings and peace be upon him, said when he recited it: "His ignorance deceived him." [[This was narrated by Abu Ubaid in the Virtues of the Qur'an from Kathir ibn Hisham from Ja'far ibn Burqan from Salih ibn Sammar, who said: It reached me that the Prophet, blessings and peace be upon him, recited this verse and mentioned it.]] And Umar, may Allah be pleased with him, said: His foolishness and ignorance deceived him.

And Al-Hasan said: His wicked devil deceived him, meaning: he beautified for him sins and said to him: Do as you wish, for your Lord is Generous, who has favored you with what He has favored you with at first, and He will favor you again at last, until he ensnared him. And it was said to Al-Fudail ibn Iyad: If Allah establishes you on the Day of Resurrection and says to you: "What has deceived you concerning your Lord, the Most Generous?" What will you say? He said: I will say: Your veils that were drawn. This is in the sense of acknowledging the error in being deceived by the concealment, and not as an excuse as the greedy thinks, and as the narrators of the Hushawiyyah believe, and they narrate from their imams: He only said "concerning your Lord, the Most Generous" without mentioning His other attributes, to teach His servant the answer so that he says: "The generosity of the Generous deceived me." And Sa'id ibn Jubair read: "What has deceived you?" either in amazement or in inquiry, from the saying: "The man was deceived, so he is deceived," meaning: he was heedless, from the saying: "The enemy invaded them while they were heedless." And he was deceived by another: he made him heedless.

And He made you upright, so He made you straight and sound in your limbs, and He made you proportionate in creation without disparity in it, so that He did not make one of your hands longer, nor one of your eyes wider, nor some of your limbs white and some black, nor some of your hair black and some blonde. Or He made you of upright creation, walking upright, not like the animals. And it was read: "So He made you straight" with a lighter form. And there are two opinions regarding it: One is that it means the intensified form, meaning: He adjusted some of your limbs with others until you became upright. The second is: "So He made you straight" meaning: He directed you. It is said: He directed him from the path, meaning: He directed you away from the creation of others and created you with a good creation, differing from all other creations. Or "He directed you to some forms and shapes." What is in "As He willed" is an addition, meaning: He fashioned you in whatever form His will and wisdom required from the various forms in beauty and ugliness, height and shortness, masculinity and femininity, and resemblance to some relatives and the lack of resemblance.

If you say: Why did you not connect this sentence as you connected the one before it? I say: Because it is an explanation of your justice. If you say: What does the preposition relate to? I say: It may relate to your riding, meaning: your placement in some forms and your enabling in it. And it may relate to an omitted phrase: that is, your riding occurring in some forms, and its position is accusative as a circumstantial phrase if it is connected to an omitted phrase. It may also relate to your justice, and in 'any' there is a meaning of amazement, meaning: your justice is in an amazing form. Then he said: What He wills, He rides you. That is, He rides you with whatever forms He wills, meaning a good form.