The fourth: the specification with multiplication in His saying, beginning with: "It will be multiplied" means in an easier matter: "For him is the punishment" as a recompense for what he has followed his soul's desires with, which contains the satanic heat. This is in the reading of Ibn 'Amir and Abu Bakr from 'Asim with the raising, and it is a substitute for "he will encounter" in the reading of the congregation, because they both lead to one meaning. The multiplication of punishment - and Allah knows best - is the coming of some of it in succession without interruption, just as he multiplies his sins likewise. And the reading of Ibn Kathir, Abu Ja'far, Ibn 'Amir, and Ya'qub with the emphasis indicates the absolute magnification of the intensification, while the reading of the others with the mutual action necessitates it in relation to one who competes with another in it, thus it is more eloquent.

The fifth: the terror in His saying: "On the Day of Resurrection" which is more terrifying than others in a way that cannot be compared.

The sixth: the news of eternity, the first degree of which is that it will be a long stay. He said, adding in both readings to "it will be multiplied": "and he will remain in it."

The seventh: the clarification in His saying: "humiliated" and perhaps it is for the purpose of caution against what may be permissible from some of the sinners of this nation - those whom Allah intends to punish - they know that they will be saved and enter Paradise, so their stay - with the knowledge of the outcome - is not in the manner of humiliation. When the matter became great from these aspects, it became known that each of these sins is major. And if the general is major, the specific mentioned is greater than the absolute general, because it has increased upon it by what has made it specific. Thus, it is established that they are major sins, and that killing a child and committing adultery with the wife of a neighbor is greater for what has been mentioned. The aspect of confirming the verse for the report is clear, and it cannot be said that the indication refers back to the totality, for the terror is specific to one who has committed all of these sins because we say: the context rejects it, as the repetition of "no" has indicated - as the righteous has established - the occurrence of negation regarding the occurrence of the three traits in both their conjunction and separation. The meaning is: they do not commit anything from it. Thus, the meaning of "And whoever does that" [Al-Furqan: 68] is: and whoever does anything from that - to return the affirmation to what was addressed by the negation, so that the correspondence occurs. As for the absence of contradiction of the verse to the arrangement, it is from two aspects: the first is that the original in the precedence is the concern for what the verse has preceded for it, which is the deterrence that is beneficial for the severity, so each one of them is higher than what follows it.

The second is that the conjunction does not negate it, and the actions have occurred arranged in the mention as they were arranged in the hadith with "then," so it is intended by it the arrangement - and Allah is the guide.