And when the previous verse included the recompense for every great and trivial matter, whether little or much, and the declaration of innocence from oppression, as He, the Most High, said: "And it has been judged between them with truth, and they will not be wronged" [Az-Zumar: 69] "And every soul will be fully compensated for what it earned" [Az-Zumar: 70] "And He is most knowing of what they do" [Az-Zumar: 70]. It was indicated that there is a warning of recompense on the Day of Judgment, for we observe that most of creation dies without recompense. It was their habit to ask about the knowledge of that day. The absence of recompense can only be due to inability, and oppression can only be due to ignorance. For placing things in other than their proper places is like the act of one walking in the dark. This indicates His transcendence above both of them by the completeness of knowledge, which necessitates the comprehensiveness of power in a manner that answers their question about the knowledge of the time in which the Hour will arise, which was the reason for the revelation of this verse - as mentioned by Ibn al-Jawzi - by saying for the purpose of explanation: "To Him" meaning to the one who is good to you, not to others. "It will be returned" from every returner. "The knowledge of the Hour" means that there is no hour in reality other than it, due to the matters that have no relation to others with it. It is present in all minds. And the recompense for wrongdoing and goodness in it will only be until it becomes clear to everyone that there is no oppression at all. Thus, no one can be asked about it except Him, and inform about it in a way that suffices in determining its time and manner and nature. Whenever the questioner moves from one questioned to one more knowledgeable than him, he finds him like the one before him until the matter reaches Allah, the Most High. The knowledgeable among them is the one who says: Allah knows best. His exclusive knowledge of it indicates the limit of His knowledge, and His withholding it from all others indicates the completeness of His power. The combination of both matters necessitates His distance from oppression, and that it is not correct for Him to be characterized by it. Therefore, it is necessary for Him to establish it to fulfill the right of every rightful claimant and to take for every oppressed person his right without delay.

And when they were disputing about its occurrence, let alone knowledge of it, he considered it a matter that is certain and settled. He mentioned what indicates the comprehensiveness of His knowledge of every event at its time as evidence of His knowledge of what determines the time of the Hour. This is in a way that indicates His power over it and over every destined matter, with which there is no dispute among them, from the fruits of plants and animals, which are hidden in the essence of what is outside of it. It is like the emergence of people after their death from the hidden of the earth. He said, prioritizing sustenance over creation as is most appropriate, in accordance with what He decrees: 'No one knows it nor knows it except Him.' ﴿And what comes out﴾ means at a time from the past and the present and the verse. For indeed, 'what' in the negation does not enter except on its meaning of occurrence. The intended meaning is merely a depiction, whether its time has passed or has not yet come. The negation is emphasized by the preposition, so He said: ﴿From fruits﴾, whether small or large, good or bad, from fruits and grains and others; and the singular in the reading of the congregation is for the good type for the few and the many. The reading of Nafi, Ibn Amer, and Hafs from Asim with the plural indicates the abundance of types. ﴿From their coverings﴾ is the plural of 'kum' and 'kimamah' with the kasrah in both, which is the container of the flower and the cover of the light. Everything that covers something from the aspect of its emergence is a 'kum.' From it, the cap is called 'kimah,' and the shirt and similar items are called 'km,' meaning except by His knowledge. ﴿And what a female carries﴾, whether premature or complete, deficient or whole. Likewise, the negation is repeated to encompass both in their states. He expressed with 'no' because the situation is not like the carrying that occurs in an instant, but the time of waiting for it is prolonged. So He said: ﴿And she does not bear﴾ a living or dead fetus ﴿except﴾ while it is entangled ﴿with His knowledge﴾, and no one has knowledge of it except Him. Whoever claims knowledge of it should be informed that the fruit of that particular garden, and that particular orchard, and that particular town will emerge at that particular time or will not produce anything at all this year, and that particular woman will conceive at that particular time and give birth at such a time or will not conceive anything this year. It is known that no one encompasses this knowledge except Allah, glorified and exalted is He.

And when his knowledge was established by this clearly, and his power was necessary, and those other than him were unable and ignorant of it, and the matter of the Hour was confirmed by that, that He is capable of it by what He has established of evidence, and that it must occur for what He has promised of its coming to ensure justice for the oppressed from their oppressor, for He is Wise and does not wrong anyone, even if they dispute its existence. And why do they deny? Allah, the Most High, said, portraying what was included in their previous ignorance, and affirming some of the conditions of the Resurrection, adding to the most guiding context to His estimation, such as: 'For He is capable of all things' because He is witness over all things, while they are contrary to that, affirming His power explicitly and the inability of what they claimed of partners: 'And the Day He will call them' meaning the polytheists after their resurrection from the graves, for the separation between them in all matters. The one who has done good to you with various types of goodness, of which is the justice for the oppressed from their oppressor, will say in a manner of reproach and reprimand: 'Where are My partners?' meaning those whom you claimed would intercede for you on this Day and protect you from punishment and blame. And the workers (p-215) in the context said: 'We have informed You' meaning we have previously informed You with the tongues of our conditions, and now with the tongues of our sayings. In both cases, You are hearing that because You hear all that can be heard even if no one else hears it. Therefore, they expressed it with what implies permission: 'There is none of us' and they emphasized the negation by including the preposition in the delayed subject, saying: 'of a witness' meaning a living one who is always present without absence, aware of what he wants without concealment, such that nothing is hidden from his knowledge. He informs of what he informs with certainty and testimony. Thus, the matter comes to mean: We do not know any of those whom we used to call partners because there is none of us who is all-knowing.