And if God should hasten for mankind evil, to the end of this [verse]: since preparednesses were created as naturally disposed (maf?ūra) to relative good, whether formal or supra-sensory, in the measure commensurate with their degrees from pre-eternity, then every supplication such [a preparedness] makes and [every] request for good, by the configuration of its receptivity and its purification and yearning for that [good], necessarily brings about the actualisation of that [good] for it promptly and its being effused upon him from the Effusing Principle who is the source of good things and blessings, as He says: And He grants you of all that you ask of Him [Q. 14:34]. Every time that good is effused upon him by virtue of his meriting it because of the existence of purification and cleansing, his preparedness increases by the joining of that good to him, becoming thus stronger and more receptive than the former, and so the Principle, exalted be He, is quicker to respond to him and more effusing upon him. Accordingly with the increase in preparedness comes the increase in effusion until it reaches its [full] extent, which is the significance of 'the doubling of good deeds' and the significance of His words: whoever brings a good deed shall have better than it [Q. 28:84]. As for evil things, these are nothing but the veils of preparedness and the impediments to receptivity and the barriers to effusion. When these [evils] are actualised, what takes place because of them is simply the non-receptivity for good things, whereby they are prevented from the effusion of these [good things] and the preparedness remains as the veil constituting what has been actualised by that [evil] and nothing else. If, in accordance with correspondence, that [preparedness] entails the effusion of evil, then there is nothing in the effusion of the Principle that corresponds to that [evil effusion] and so nothing is effused upon the latter from Its genus, and this is the significance of His words: and whoever brings an evil deed shall only be requited the like of it [Q. 6:160], unless, perhaps, if he has gone to excess and transgressed the bounds of mercy, eliminating [his] preparedness totally, thereby corresponding to devilry and drawing upon its world, as He says: Shall I inform you upon whom the devils descend? They descend upon every sinful liar [Q. 26:221-222]; it would already have been concluded for them, the extent of their preparedness would have been terminated and thus the reinforcement of true life would have been cut off from them and the reinforcement of good [would have been cut off] from their preparedness totally and the possibility for its being purified would have been eliminated entailing as it would have evil, Thereafter there would not reach them any good, neither formal nor supra-sensory. But He gives them respite as long as there remains in them the smallest glimpse of their preparedness and the possibility of receptivity for the slightest good. But We leave those who do not expect to encounter Us, from among those, that is, those who are not in the least bit concerned because of their being engrossed in evil acts and do not expect any light from Us and never awaken from their heedlessness by returning to Us and seeking Our mercy, in their insolence, and their extensive indulgence in evils to wander perplexed, so that the reinforcement of formal good things sought by their preparedness by the tongue of its state is cut off from them, such that, by this engrossment and immersion in the things of physical nature, the light of their preparedness disappears totally by virtue of the actualisation of rust [on their hearts], whereafter [their] obliteration becomes deserved and they are turned on their heads to the lowest of the low.