And when it was known from the very beginning that the hearing had completed from the Book in Al-Fatiha and the beginning of Al-Baqarah and during it that there is for the people a Day in which they will be judged, they connected it with their previous saying: "Our Lord, indeed You are the Gatherer." Al-Harali said: It is from gathering, which is the bringing together of what is normally separated and in conflict, either gently or by force.

﴿The people﴾ meaning all of them. ﴿For a Day﴾ meaning they will be judged therein. ﴿There is no doubt in it﴾. Then they justified the negation of doubt by saying they are just in their address, coming with the greatest name because the station is for majesty: ﴿Indeed, Allah﴾ meaning the One encompassing the attributes of perfection ﴿does not break﴾. And since the negation of breaking is more eloquent in the time of the promise and its place than the negation of its own contradiction, He expressed it with the form of 'مِفْعال' and said: ﴿the promise﴾. Al-Harali said: it is a 'مِفْعال' from the promise, and it is a form indicating its repetition and continuity. The promise is the covenant in goodness, which has ended. All of this is a reminder that one must be cautious in understanding the Book and refrain from its ambiguities out of fear of disgrace on the Day of Gathering, the Day they will be driven to it and stand before Him. It is as if He, glorified and exalted is He, is saying to the Christians: Suppose that some of My actions and words in the Gospel have been unclear to you, would you not act like the firmly rooted ones and glorify Me from that which is not befitting to My majesty, such as contradiction and others? And would you not leave that matter to Me and rely on Me in opening its closed matters out of fear of the Day of Judgment? Ibn Al-Zubair said: Then when the speech reached here, meaning to the verse of creation, it was as if it had been said: How did what occurred to them occur while the books exist? Allah, glorified and exalted is He, informed about the Book and that it is precise and ambiguous, as are other books. And Allah, glorified and exalted is He, knows best. The state of the people of guidance is to judge by the precise, and the state of the people of deviation is to follow the ambiguous and cling to it. This is an explanation of His saying: ﴿He misleads many by it and guides many by it﴾ [Al-Baqarah: 26]. All of this is an explanation of the fact that the glorious Book is the greatest criterion and the clearest statement, as it has clarified the states of the differing ones and from where they came to them with the existence of the books. In the midst of this, there is a reminder to the servants of their inability and lack of oppression, so that the heedless does not become deceived and say with this statement and the clarity of the matter: There is no way to avoid the straight path. So they were reminded when they were taught the supplication from His saying: ﴿And You alone we ask for help﴾ [Al-Fatiha: 5]. Then He repeated the reminder due to the intensity of need so that this may be remembered always. In it is the greatest statement, and from the belief in oppression arises the greatest shirk, as the belief in oppression in actions removes half of the existents from the hand of their Creator. ﴿And Allah created you and what you do﴾ [As-Saffat: 96]. So from the reminder: ﴿Indeed, those who disbelieve﴾ [Al-Baqarah: 6] and from it: ﴿He misleads many by it and guides many by it﴾ [Al-Baqarah: 26] and from it: ﴿The Messenger has believed﴾ [Al-Baqarah: 285] to its conclusion. This is from the clear reminders and its precision. And from what returns to it and is permissible in its meaning after considering it: ﴿And your god is one god﴾ [Al-Baqarah: 163] and His saying: ﴿Allah, there is no god but He, the Ever-Living, the Sustainer﴾ [Al-Baqarah: 255]. So whoever sees the action or some of it for others, truly, has claimed the divinity of others. Then they were warned with the utmost warning when He clarified to them and said: ﴿Indeed, those who disbelieve in the signs of Allah, for them is a severe punishment﴾ [Al-Imran: 4]. Then the verses were connected to their end.