And when he envisioned through this its proximity, indicated by the expression, perhaps to the fact that the state of the one who hastens towards it is like that of the one who hopes for something beloved, and this is a great ignorance on his part. He began to detail the people regarding it, saying that it is necessary for the wise person to prepare for it for salvation at its time, for the appearance of its signs without searching for its proximity or distance. For it is inevitable that it is ﴿يَسْتَعْجِلُ بِها﴾, meaning he requests that it be before the appointed time for it. ﴿الَّذِينَ لا يُؤْمِنُونَ بِها﴾, meaning that they do not have that renewed for them at all, and they are not fearful of it, and they think that it is falsehood. The situation would require that they be the most averse of people to it, but their denial of it and their mockery and their assumption of its non-existence are ignorance from those who acknowledge His power, exalted is He, and His greatness.

And when it indicated the ignorance of the disbelievers, it indicated their opposites, so he said: ﴿والَّذِينَ آمَنُوا﴾, and even if they are at the first degrees of faith, ﴿مُشْفِقُونَ﴾, meaning they are greatly fearful ﴿مِنها﴾, because Allah has guided them through their faith. Their chests have become mines of knowledge, and their hearts are springs of light. They have certainty regarding what is in it of great terrors, so they fear due to their gentleness that they may be among the people of the Fire despite their righteousness. And when he presented the fear as a reminder that the wise should fear what may occur, he said: ﴿ويَعْلَمُونَ أنَّها الحَقُّ﴾, informing that they are upon insight of the one who commanded it, so they do not hasten towards it. The verse contains a mutual implication: it mentioned hastening first as evidence for the omission of its opposite secondly, and the fear secondly as evidence for the omission of its opposite first. Ibn Kathir said: And it has been narrated through chains that reach the level of mutawatir in the authentic, good, and sunnah texts and the musnads that "a man asked the Messenger of Allah, blessings and peace be upon him, in a loud voice while he was in some of his journeys, calling out to him: O Muhammad! The Prophet, blessings and peace be upon him, responded in a similar voice: 'Here I am!' He said: When is the Hour? The Messenger of Allah, blessings and peace be upon him, said: 'Woe to you! It is coming, so what have you prepared for it?' He said: The love of Allah and His Messenger. He said: 'You are with whom you love.'" Ibn Kathir said: His saying in the hadith, "A man is with whom he loves," is certainly mutawatir. The point is that he did not answer him about the time of the Hour, but rather commanded him to prepare for it - this has ended, and it is conditioned by disavowal from the enemies of Allah, as evidenced by the story of Abu Talib, for his love for the ally did not benefit him completely without disavowal from the enemy.

And when it became known by the clarification of the truth that they are firmly established with a complete permanence, with no end to them at all and no removal of their effects, he produced his saying, confirming and magnifying in response to their denial: "Indeed, those who argue". This means they show their doubt in the midst of intense obstinacy, seeking the emergence of the doubt of others, from: "I argued with the she-camel" - when I forcefully touched her udder for milking to extract whatever may be in her of milk. "On the Day" means the Day of Resurrection and what it contains. "Certainly in misguidance" means a wrongful departure from the truth, "far" indeed from correctness. For it has from the evident proofs in the rational mind, supported by decisive transmission, what has connected its absence to the tangible realities. If the veil were lifted, I would not increase in certainty.