And when He encouraged him regarding His allies, and dissuaded him from His enemies, as a satisfaction for His status after He narrated the truth from the story of the People of the Cave to those who were obstinate, He taught him what to say to them in a way that encompasses them and others, and includes the story and others. So He, the Exalted, said, warning and threatening - as has been reported from Ali, may Allah be pleased with him, and also from others: (p-52) ﴿And say﴾ meaning to them and to others: This is what I have brought to you from this Arabic revelation, free from distortion, manifest in its miraculousness, and with compelling arguments. ﴿The truth﴾ being ﴿from your Lord﴾ the Benefactor [to you -] in the matter of the People of the Cave [and others -] from the patience of my soul with the believers, and the turning away from others and other than that, not what you have said regarding them. It is permissible that the truth is a subject of beginning. ﴿So whoever wills﴾ meaning from you and from others ﴿let him believe﴾ in this which we have narrated about them and about others, for it is accepted and desired, even if it is poor in its appearance and has only benefited itself. ﴿And whoever wills﴾ from you and from others ﴿let him disbelieve﴾ for he is worthy of being turned away from and not attended to, even if he is the richest of people and the best in appearance, even if his awe has increased due to the severity of his harm, and he has exceeded in his oppression. And We will relieve the hearts of the believers in both abodes by taking revenge on him. And the verse indicates that both disbelief and faith are contingent upon the will of Allah, the Exalted, for the voluntary action cannot occur without the intention towards it, and that intention, if it is with another intention preceding it, must mean that every intention is preceded by another intention endlessly, which is impossible. Therefore, it is necessary that those intentions end at an intention created by Allah in the servant, which necessitates the action. Thus, man is compelled in the form of one who has a choice, so there is no evidence for the Mu'tazila in this verse.

And when He threatened the listeners with what will happen: Let each person choose for himself what he will find tomorrow with Allah, the Exalted, He followed this threat with a detailed account of what He has prepared for the two groups from the promise [and the warning -] in a convoluted and scattered manner - in a way that befits this style indicating that there is no equal to Him from the pronoun of greatness. So He, the Exalted, said: ﴿Indeed, We have prepared﴾ meaning We have made ready with what We have of greatness a very close preparation, and We have brought forth in a massive and severe manner, fully measured ﴿for the wrongdoers﴾ meaning for those who do not believe, but it is a description indicating the attachment of the ruling to it. ﴿A fire﴾ We have made prepared for them ﴿enveloping them﴾ all of them ﴿is its canopy﴾ meaning its wall that surrounds it just as a pen surrounds a tent from all sides.

And when the one who is tormented is in great need of water, Allah, the Most High, said: "And if they cry for help" from the heat of the Fire, they will seek rain - which is the water of rain - and assistance by bringing it to them. Their cry for help resembles mockery towards them, so Allah, the Most High, said: "They will be given water" that is not like the water we have indicated that we revive the earth with after it has become a barren plain. Rather, it is "like molten brass," which is thin tar and what has melted from sulfur or iron, or oil, or its dregs - as mentioned in the dictionary. He compared it to this due to the extreme heat, while it is thick. He clarified the point of comparison by saying: "It will scorch the faces," meaning when it is brought close to the mouth, so how will it be with the mouth and the stomach! Then he connected this with a condemnation, saying: "What a terrible drink it is!" meaning it is, for it is black, foul, thick, and hot. He added to it the condemnation of the Fire prepared for them, saying: "And what a terrible resting place it is!" meaning a dwelling prepared for resting. It is as if it was said: So what is for the one who has believed? Allah, the Most High, said: