some lesser evil, is a greater evil. And in the view of wisdom, if the lesser evil encounters the greater evil, the lesser evil becomes a relative good, as has been established in principle in zakāt and jihād, for example. As is well known, “things are known through their opposites,” which means that the existence of a thing’s opposite causes the manifestation and existence of its relative truths. For example, if there were no ugliness and it did not permeate beauty, the existence of beauty with its infinite degrees would not be apparent.

• If you were to ask: What is the reason for the different forms of the following three words: “an‘amta – You have blessed” being a verb, “al-maghḍūb – earn [Your] anger” being a passive participle, and “aḍ-ḍāllīn – those who go astray” being an active participle? Also, what is the reason for the following differences being mentioned: the attribute of the third group, the outcome of the second, which is the result of its attributes, and the exact terms of the first?

You would be told: The term bounty (or blessings) is chosen because bounty is a delight to which the spirit inclines, and it is in the past tense because this intimates that it is the mark of the Absolutely Generous One not to take back what He gives. By drawing attention to this practice of the Bestower of Bounty, it also suggests a way of reaching what is requested, as if one was saying: “Since it is Your practice to bestow bounties and You have bestowed them previously, bestow them on me too.”

As for “Not of those who earn Your anger,” by it is meant those who exceed the limits of the power of passion, and have committed injustice and depravity by abandoning the rules. Since there is in the essence of depravity and injustice an evil pleasure and vicious pride that do not sicken the soul, the Qur’an mentions a consequence that does sicken it, and that is the descent of divine wrath. The fact that a passive participle has been chosen implies continuation and this is an indication that rebelliousness and evil become ineradicable characteristics if they are not halted by repentance and forgiveness.

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“Nor of those who go astray (wa lā ḍāllīn)”

This refers to those who have strayed from the path because delusion and passion have overridden the intellect and conscience, and they have fallen into hypocrisy through false belief. The Qur’an has chosen to describe it thus because misguidance is itself pain; the soul is sickened by it, and the spirit avoids it even it has not seen its result. And the active participle has