And when this seal indicates punishment, and the coming of punishment is from a place from which mercy is expected, it is more terrifying. And the most beneficial of things is the cloud for carrying rain, and the angels who are pure good. And those who witnessed the punishment from the cloud, which is a place of expectation of mercy, would be more horrified than 'Aad and the Children of Israel. And 'Aad had already passed, so it is not customary to ask them. And whoever slips after this clarification has indeed resembled the Children of Israel in this situation, so it is fitting that he resembles them in the outcome regarding what they have become of humiliation, meekness, the arrival of anger, and falling into destruction. Allah, the Exalted, said: "Are they waiting?" meaning they are waiting if they slip. This is a leading statement in the style of denial, and the form of the absent is free from fabrication, indicating that those who slip are in the utmost distance from the places of mercy and deserving of it, with the appearance of arrogance and resentment by the Lord turning away from their address and turning away from their punishment towards what was not in their account. "Except that Allah comes to them" meaning the glory of the One who cannot bear anything of the manifestation of His greatness and the appearance of His majesty, His glory being "in shades of clouds" a shade within a shade, which covers from the sun, so it is in the utmost darkness, horror, and awe due to its density that obscures the viewer from what is in it and destroys what it comes upon - in addition to other types of glory that none can truly appreciate except Allah. "And the angels" meaning His soldiers who do not disobey Allah in what He commands them. This is according to the reading of the majority, and according to the reading of Abu Ja'far with the lowering, the meaning is: and shades of angels, meaning groups that fill the regions to hasten to comply with His commands; and are they waiting for the powerful, the firm in what the Mighty does, who commands all matters except to bring upon them punishment if He becomes angry after long forbearance and prolonged patience, so His punishment cannot be repelled, nor can His command be opposed. This is what is meant by His saying: "And the matter has been decreed" meaning it has been decreed for their destruction swiftly, so they returned to Allah, glorified and exalted is He, in their entirety, not possessing anything for themselves. "And to Allah" who has complete encompassing knowledge alone, "all matters are returned" both worldly and otherworldly, for His judgment cannot be repelled and His power cannot be limited.

Al-Harali said: The coming of Allah in the realm of faith is an ambiguous matter that the knowledge of scholars cannot reach, and the faith of believers stands before it. They do not take it in any way, nor do they imagine it with any imagination. The coming of Allah in the beginnings of the understanding of the understanding ones is the manifestation of His command and His address in a place from the heavens and the earth, or the Throne, or the Chair, or whatever He wills from His creation. He, exalted is He, is too glorious to be veiled by any existence. Wherever His address begins, it is a direct confrontation without intermediary. There, He said: 'And We called him from the side of the right side of the mount' [Maryam: 52] to: 'Indeed, I am Allah' [Al-Qasas: 30]. In the first book: Allah came from Sinai - it has ended. And its completion: And a region from the mountain of Seir and it appeared to us from the mountains of Paran. The first refers to the prophethood of Musa, blessings and peace be upon him, and this is clear. The second refers to the prophethood of 'Isa, blessings and peace be upon him, for the mountain of Seir is the mountain of Galilee, which is between Tiberias and the plain of Bani Amir. The third refers to the prophethood of Muhammad, blessings and peace be upon him, for Paran is the honored Mecca.