And when the previous revelation was the beginning of the Surah for the glad tidings, as it is the intended purpose, and the glad tidings necessitated a hint and a symbol with the disjointed letters for the gathering of the people of the religion and their dominance over all other religions, and that their religion encompasses all nations and surrounds all creation. No one intends evil for his people except that there is elevation for him in it, as has been previously explained. It was also a symbol that the station is for warning by what the previous Surah testifies to. The intended meaning of it being repeated is so that its sweetness does not cease in the ear of the one who gives glad tidings and its delight in his heart. He mentioned it with the present tense, which indicates renewal, repetition, occurrence, and continuity. The obstinate one might carry it to him as a promise of revelation in the future. The wise one is satisfied with the warning once, so he spoke expressing the past, which indicates the confirmation, resolution, and definitive judgment in each of the revelation and its benefit, which is the warning. He added to what is connected to the previous verse, which is sealed by negating the agency of what it implies: 'Your duty is only to convey the glad tidings and the warning.' And We have revealed to you the glad tidings symbolically, as is customary among beloved ones in the discussions of speech. He directed the saying towards the manifestation of greatness, for the warning from its metaphor is: 'And thus,' meaning similarly to that revelation which we have bestowed upon you from the revelation of the indication with the disjointed letters. 'We have revealed' with what we have of greatness, with the distinction between every misleading one. 'To you a Qur'an' that encompasses all wisdom. 'In Arabic' so it is clear in address, evident in correctness, and miraculous in its aspect. 'That you may warn' meaning by it 'the Mother of Cities,' Mecca, which is the mother of the land and its origin. From it, I have spread out, and for its honor, the action has been placed upon it, except for it has been counted among the wise. Then it clarified that the intended meaning is its people by His saying: 'And warn whoever' meaning and warn whoever 'surrounds it,' and they are the inhabitants of all the land which is its mother. And with that, Al-Baghawi interpreted it, saying: 'The villages of the earth are all of them.' And likewise, Al-Qushayri said: 'The scholar is focused on the Kaaba and Mecca because it is the center of the earth.'

And when the object of 'you warn' is second according to what the context has guided to, which is what the previous nations and past generations were punished with when disbelief prevailed over them and injustice dominated them in taking allies besides Allah, he added to it: 'And warn' meaning the Mother of Cities and whoever surrounds it along with the punishment of the nations in this world 'on the Day of Gathering,' meaning for all creatures by their resurrection from death. He omitted the first object from the second part and the second object from the first, so the verse is from the interweaving: he mentioned the warners first as an indication of its intention second, and he mentioned the one warned by it, which is the Day of Gathering, second as an indication of the one warning by it from the punishment of the nations first, so that the imagination may be dispelled in the omitted every opinion, and the mention of this mentioned is more magnificent and greater.

And when the warning - which is the notification of the place of fear - is sometimes about something of which there is no knowledge, and this is the most common case, and sometimes it is about something that has been acted upon, then the warned one contradicts his knowledge of it and acts like one who has no knowledge of it. He indicated that this is from the second category by his saying in a circumstantial clause: "There is no doubt in it." This means that it has been established in the nature of every person that when a ruler employs his servants in something, then they complain, he must, according to what is required by governance, gather them to be just between them; otherwise, he is considered foolish. So what do you think of the most just of rulers?

And when the listener was eager to know what he would do in gathering them, and the two heavy ones, due to what they are accustomed to of deficiency, are people of division and tyranny, he mentioned their end, expressing it with what is of division by saying, justifying the beginning with the indefinite noun for detailing or confirming the description: "A group" meaning from the two groups, people of division whom Allah has favored by making them people of gathering "in Paradise" as a favor from Him. They are those who accepted the warning and were diligent in cautioning. "And a group" meaning from them, Allah forsook them and left them to themselves, so they increased in division "in the blazing fire" as a justice from Him. Al-Qushayri said: Just as they are in this world, two groups: one group in the ranks of obedience and the sweetness of worship, and another group in the darkness of polytheism and the punishments of denial and doubt. Therefore, they became two groups: one group is the people of meeting, and the other group is the people of trial and misery. Imam Ahmad narrated from Abdullah ibn Amr, may Allah be pleased with both of them, who said: "The Messenger of Allah, blessings and peace be upon him, came out to us with two books in his hand and said: 'Do you know what these two books are?' We said: 'No, unless you inform us, O Messenger of Allah!' He said to the one in his right hand: 'This is a book from the Lord of the worlds with the names of the people of Paradise and the names of their fathers and their tribes, then he summarized at their end, and nothing will be added to them nor taken away from them forever.' Then he said to the one in his left hand: 'This is the book of the people of the fire with their names and the names of their fathers and their tribes, then he summarized at their end, and nothing will be added to them nor taken away from them forever.' The companions of the Messenger of Allah, blessings and peace be upon him, said: 'Then for what should we act if this matter has already been decided?' The Messenger of Allah, blessings and peace be upon him, said: 'Be moderate and strive for righteousness, for the companion of Paradise will have his deeds sealed with the deeds of Paradise, even if he does any deed, and the companion of the fire will have his deeds sealed with the deeds of the fire, even if he does any deed.' He gestured with his hand, then said: 'Your Lord, glorified and exalted is He, has completed the matter of the servants.' Then he said with his right hand and cast it away, saying: 'A group in Paradise,' and he cast it with his left hand, saying: 'A group in the blazing fire.'"

Ibn Kathir said: And thus it was narrated by Al-Nasa'i and Al-Tirmidhi, both of them, and Al-Tirmidhi said: 'It is a good and authentic strange narration.'