And when the example of sending the two horizons, then death, then the blowing, is like the sending of the king in this world to the people for their presentation. Thus, a person among them becomes a seeker in adorning himself for the king with what pleases him in the purpose of that presentation in the term which he has set for them. So when that time comes, which is like death, the messengers take him, and they return with him as is done at the time of death with the deceased. And those who brought him among them hold him at the door of the king for the completion of those being presented. When their gathering is complete and they are commanded to stand for the presentation, the caller shouts to them with the trumpet which is called the 'Nafir'; it is like the 'Sur'. For this reason, Allah, the Most High, said, clarifying His encompassing power over all of His creation, referring to what He decrees: So that entrusted person becomes disturbed at the appointed time, commanded to deliberate in it with what pleases Allah in words and actions according to His will, glorified is He, whether it is in agreement with the command or in opposition until the time of departure, expressed in the past tense as a reminder that death, although it is inevitable, is very near: 'And the intoxication of death came,' meaning: it approached and arrived, 'the state of it at the time of extraction and its severity and its overwhelming nature.' The deceased becomes like one who is intoxicated, not aware, and his states, actions, and words exit from the law of moderation. And it comes, dressed in truth, meaning: the established matter which corresponds to reality, and there is no way to guard against it from the invalidation of the senses and the uncovering of the conditions of the Barzakh from the trial of questioning and the constriction of the space or the spaciousness of the state. And it is said to the deceased by the tongue of the state, if not by the tongue of the saying: 'That,' meaning: this great matter of high rank which deserves for everyone to regard it with utmost seriousness, 'what,' meaning: the matter which 'you were,' by nature and disposition. And when his aversion from it and his fleeing from its occurrence is by preserving health and the remedy of performance to the utmost, it is as if he does not flee except from it. So he indicated that by prefacing the preposition and said: 'from it you evade,' meaning: you tilt, flee, become terrified, and escape.