And when the subtleties of wisdom appeared in what was mentioned in this surah, and the banners of greatness and the influence of the word spread in the horizons, and the tongues of power expressed the signs of oneness, it did not claim anything of foreignness. It became clear as the sun that there must be a transformation until the Day of Judgment, and it concluded with the denier. He commanded, glorified is He, His servants, both the disobedient and the obedient, to turn towards Him, and He warned them of what they are destined to, calling them by their least attributes due to the wavering they have, as was known by the state that was explained earlier. He said: "O mankind," meaning generally. And He directed the speech to the attribute that reminds of goodness, encouraging and warning, saying: "Fear your Lord," meaning the One who has no deity other than Him, for there is no benefactor to you other than Him. This fear should endure while you are striving in it, not as you did when you saw the terrors of the sea.

And when the oneness of the King necessitates fear of Him, for there is no equal to Him, and it was known from Him that He does not present worship for their recompense based on their deeds, He does not fear as He fears if He knows from them that He will present them. He said: "And fear a Day" that does not resemble the days, and the terror of the sea or anything else is not considered anything in comparison to the least terror of its terrors.

And when the criminal knows that he has someone at the King who will defend him, that lessens his fear. And what exists between the parent and the child, from affection, compassion, kindness, and mercy that leads to defense, support, and redemption with oneself and wealth, is greater than what exists between others. So if the enrichment of one of them from the other is negated, the negation of the other follows in the same way. He said: "No one will avail" meaning will suffice in it. Perhaps he omitted the connection to indicate that this state is always for them, except that He, glorified is He, established in this abode causes that conceal His power with them. Thus, the ignorant attributes the matter and refers it to them. But there, the causes will cease, and the clouds of doubt will clear, and the specificity of greatness will appear with the Lord of lords.

And when the compassion of the parent, encompassing all days of his life, is greater, for he prefers the life of his child over his own life and prefers to bear the pains and wealth himself, he began with him and said: "A father" being whoever he may be "for his child" meaning there is no type of recompense from him nor is it renewed at any time. And indeed, it is confirmed that the child is from him, and the expression in the present tense indicates that the parent is still called by parenthood to have compassion for the child, and it renews in him kindness and tenderness. The object may be omitted because it is stronger in negation and more certain, or it may be indicated by what follows in the next part.

And when the child is not expected to provide for his father in the hardships except after reaching maturity, he delayed it in a phrase indicating the stability of the general negation, saying: ﴿And no child﴾ meaning any child ﴿is sufficient for his father﴾ even if it is known that he is part of the reward. In the expression with 'he is', there is an indication that what is negated is his benefit by himself. Thus, there is a suggestion that Allah may allow him to benefit if the condition is met. He expressed here with the active participle because it is the nature of the child to have that as a habit due to the rights of his father upon him. The action is applied to one who is not characterized by the source of its derivation, so he expressed it in the father because the child has no right upon him that necessitates him to be constantly defending him. This is something that is characteristic of him and that he is described by, so he cannot be separated from it. This is just as if the king were to speak, it would be correct for him to say in that case: that he sews, and it would not be correct to say 'seamster' because that is not from his craft, nor is it his nature.

And when it is known that their state of affairs says: Is this day truly happening? This question is answered by his saying, affirming the place of their denial, directing the saying to the Greatest Name due to the necessity of fulfilling it: ﴿Indeed, the promise of Allah﴾ which has all the bonds of honor and majesty ﴿is true﴾ meaning that He, glorified and exalted is He, has promised it with the greatness of His majesty, and the greatness of His power and perfection. So how can it be permissible for it to occur in an illusion, let alone from your illusions that He would break it with [that] the least of you - O Arabs altogether - does not see that He would break His promise even if He undertook great dangers in that, and endured great hardships in it. So when His matter was established, and their love for the prison of this witnessed universe made them forget that day, when He, glorified and exalted is He, made in this universe of delights, it resulted in His saying: ﴿So let not the worldly life deceive you﴾ affirming the gravity of the matter ﴿the life of this world﴾ meaning with its adornments, and [do not] let what delights one who does not contemplate it from its fleeting glamour. And He repeated the action and the affirmation as an indication that what they have of familiarity with the present is obscuring them from what is in it of falsehood, and the apparent deception and delusion. So he said, expressing openly and not concealing for the sake of increasing the warning and caution: ﴿And let not the deceiver deceive you about Allah﴾ who is not greater than Him nor equal to Him with His guardianship over you ﴿the deceiver﴾ [meaning] the one who is greatly deceptive, which is the devil who is the most despicable of them, as he combines distance and rejection and burning with his enmity by what he beautifies for you of its matter, and distracts you with it from magnifying its worth, and makes you forget it from its plotting and treachery, and its toil and evil, and its harm and affliction. This necessitates for you to turn away from that day, so do not consider it a return, and do not prepare for it provisions, due to what is associated with its deception from Allah's forbearance and delay. Said Sa'id ibn Jubair, may Allah be pleased with him: Deception is to commit a sin and hope for forgiveness.