And when he prohibited reliance on what no one has the power to avert from himself except by support from Allah, he explained it in a way that realizes the meaning of the prohibition. The fluctuation and what it produces cannot be relied upon, so that everyone who hears these two verses would refrain from it. He said, indicating by the feminine form of the verb their weakness in resistance and their vanishing at confrontation, even if they were in utmost strength compared to their own kind: "They denied." And when their denial was great and its time was long ago, and the time before it was little compared to what came after it, and the trial with them was prolonged, he made it encompassing all time. He said without lowering: "Before them." And when the people at the time of Noah, peace be upon him, were one party united upon one matter and a common tongue, they alone were called: "The people of Noah," meaning they were in utmost strength and ability to carry out what they attempted. They were one party that nothing divided them. And when the people after them had increased and were divided by the differences of tongues and religions, and there was for beauty from awe in some places what was not for detail, he said: "And the factions," meaning the scattered nations that cannot be counted. This indicated the proximity of the time of disbelief from the salvation from drowning by his saying: "After them."

And when the denial alone was sufficient for harm, it indicated that they increased upon it by exaggerating in hostility. He prioritized the intention of destruction because that is the first thing the enemy desires. If he is unable to achieve it, he descends to something lesser. He said: "And every nation intended against their messenger," meaning the one We sent to them. And when taking expresses dominance, oppression, and belittling along with anger, he said: "To take him." And when the course of the speech indicated that they were unable to take him, he mentioned that they exerted their effort in overcoming in other ways. He said, omitting the object for generalization: "And they argued with falsehood," meaning the matter that has no truth to it, and has nothing of its own except for vanishing, as the Quraysh and those who joined them from the Arabs do. Then he clarified the reason for their argument by saying: "To invalidate," meaning to slip and remove "thereby the truth," meaning the established truth that has no way to be removed.

And when it was known to everyone with understanding that the doer of that is defeated, and that his action causes the anger of the Messenger upon him, he directed the saying to the speaker to ward off the severity, and as a hint to the intensity of the anger, and he stripped it of the manifestation of greatness to belittle them: ﴿So I seized them﴾ meaning, I destroyed them while they were humbled in anger against them and in humiliation to them. And when his seizing was great, it indicated his greatness by the fact that he is worthy of being asked about his state for the increase of its greatness in the strength of its grip and the speed of its destruction and its breaking of the norms. So he said: ﴿So how was the punishment of﴾ and whoever looked at their dwellings and examined their traces, he would stand upon some of what we have pointed to and alerted to, and he omitted the 'ya' of the speaker as a hint that the slightest of his punishment, with the slightest proportion, is sufficient for the intended purpose, even if the punished are all of the servants.