And when the decree was: 'Indeed, we were in the days of those who passed away, inflicting the abomination upon the disbelievers,' He added a clarification of what He used to do to the messengers and their followers when He destroyed the wrongdoers with His saying: 'Then We will save' meaning: a great salvation. And He brought it in the present tense as a recounting of past conditions and a depiction of them, warning them of similar occurrences and informing them that He likewise does with this messenger, blessings and peace be upon him, and his followers, may Allah be pleased with them. And He indicated with the tool of delay the long duration of the trial and the great rank of the salvation. And He omitted the counterpart of the salvation because the context after the verse: 'Indeed, the allies of Allah' [Yunus: 62] is more focused on the good tidings than on the warnings. 'Our messengers' [meaning] those whose greatness is from our greatness. 'And those who believed' meaning: in the messengers, and they were with them in their time, even if they were in the lowest degrees of faith, honoring the messengers, for they are on the verge of steadfastness by their companionship with them. Then He connected this with an honor for the steadfast and an encouragement for similar conditions with His saying: 'Thus' meaning: just as it is incumbent upon us to destroy the disbelievers with this great destruction. 'It is a right upon us' meaning: by what we have made obligatory upon our most exalted self. 'To save the believers' meaning: those deeply rooted in faith, even if they are after the death of the messengers, a great salvation. And We will save them with a great salvation. The verse is from the intertwining of what the two readings indicated by the lightening and the heavyening, or it could be that this was built upon the question of someone who might say: Are the rights of salvation exclusive to the messengers and those with them? It was said: No, rather 'Thus' [meaning] the rights 'It is a right upon us' [for what we have of greatness] 'To save the believers' in every time, even if there is no messenger among them, because the reason is the attribute of steadfast faith. So the 'kaf' is the subject and 'We will save' is its predicate. And the consideration is the seeking of meaning in the heart from the aspect of remembrance, just as the perception of the tangible is sought with the eye. And the richness is the attainment of what negates harm and the attribute of deficiency, and its opposite is need. And the warnings are the plural of 'nadhir,' from warning which is informing of the place of fear so that safety may occur. And the waiting is the steadfastness in anticipation of what may come from the situation. And the example, if it is of the same kind, is what suffices in place of another in the tangible, and if it is of another kind, the intended meaning is what has a meaning that brings it closer to another like its closeness to its kind, such as likening the actions of the disbeliever to mirage. And salvation is from 'najwa,' which is the elevation from destruction.