And when it became clear from this context, as you see, that there must be a separation, and that the separation can only be on the Day of Resurrection, he explained the separation between the two groups on that day, turning to the address of the highest of creation, indicating that this is not understood in its true understanding and certainty by anyone other than him, blessings and peace be upon him. Or it could be intended that everyone who is able to be addressed, indicating that the matter is clear in such a way that it does not pertain to one person over another. He said: ﴿You will see﴾, meaning on that day, there is no doubt about it for any rational person due to the evidence of innate, primary, rational, and transmitted proofs. ﴿The wrongdoers﴾, meaning those who place things in other than their proper places. ﴿Fearing﴾, meaning they are afraid with the utmost fear, as is the case of one who is being held accountable by someone who is above him while he is deficient. And since the speech is concerning those who wronged them, a firmly established attribute for them, it is known that all their deeds are against them. Therefore, he expressed it with the action of earning in a general sense, saying: ﴿From what they earned﴾, meaning they acted believing that it is the utmost benefit for them. ﴿And it﴾, meaning its recompense and its consequences, which is of its kind, so that it is as if it is ﴿inevitably upon them﴾, without a doubt, except that their fear only increases them in punishment in the depths of the fires. That is the clear loss. That is what those who wronged are warned of. ﴿And those who believed﴾ can be correctly connected to the object of ﴿You will see﴾, and it can be connected to the entire sentence, making it a subject. ﴿And did righteous deeds﴾, which Allah has permitted for them, without fearing what they earned, because they are permitted to act in it, and it is forgiven for them what they neglected in it. ﴿In the gardens of Paradise﴾, meaning in this world, by what Allah delights them with from the pleasures of words, deeds, knowledge, and states, and in the Hereafter, a reality without end. ﴿For them is what they wish﴾, meaning always and forever, that is because it is in the utmost preservation, nurturing, and alertness to such preservation. He pointed to the attribute of benevolence, saying: ﴿With their Lord﴾, meaning the one who has not brought them to this great reward except for His good nurturing of them, and His kindness towards them according to how He raised them.

And when he mentioned what they have of reward, he magnified it, saying: ﴿That﴾, meaning the great reward of high rank and noble status. ﴿Is﴾, nothing else. ﴿The favor﴾, meaning that which is worthy of being esteemed above the sufficiency of its possessor, even if he were to be extravagant in spending. ﴿The great﴾, which has filled all aspects of need, and everything other than it has become small in his sight from this worldly gain. The verse, as you see, is from the intertwining: it established the fear first as evidence for the omission of safety second, and the gardens second as evidence for the omission of the fires first.