And when this detail was revealed at the beginning of the Qur'an as a facilitation for the nation, He alerted to that by His saying: ﴿And We have certainly made the Qur'an easy﴾, meaning: according to what we have of greatness (p-108) ﴿the Qur'an﴾, meaning: according to what it has of gathering, distinguishing, and greatness appropriate for it being a description of us ﴿for admonition﴾, meaning: for admonition, remembrance, contemplation, understanding, preservation, and honor for those who observe it. Ibn Burjan said: We revealed it in the Arabic language and we revealed it for understanding, addressing them with their customs, and informing them beforehand of their deeds, and we granted them knowledge and certainty before their very selves, and we struck for them examples and prolonged for them in these deeds so that they may remember the covenant taken upon them. Al-Qushayri said: He made its recitation easy upon the tongues of a people, and its knowledge upon the hearts of a people, and its understanding upon the hearts of a people, and its preservation upon the hearts of a people, and all of them are the people of the Qur'an and all of them are the people of Allah and His chosen ones - this is the end. And the verse is related in conjunction and meaning to ﴿And indeed there has come to them from the news﴾ [Al-Qamar: 4] of the two verses, so the meaning is: that if We had willed, with what We have of greatness, We would have come to them with expressions that they would not perceive the scent of, and eloquence that they would not find the direction of its meaning at all. But we did not do that; rather, we addressed them with more eloquent than their eloquence while facilitating the understanding of what we addressed them with. So in that was two miracles: one of them is that it is above their eloquence, and the second is that with its elevation, it shares in the essence of its understanding between the intelligent and the ignorant. And when this great Qur'an, which is comprehensive, is a translation of His actions, glorified and exalted is He, in this witnessed and unseen existence which He informed us about, and an explanation of what He revealed to us of His most beautiful names and His highest attributes which He made known to us, and He, glorified and exalted is He, had made the creation of man comprehensive. So there is nothing of His actions except that there is in itself a manifest effect that invites to contemplation in the Qur'an and to recognize the secrets therein through the remembrance that occurs... when man knows it then forgets it until he becomes unable to recall it, so when he is reminded of it, he remembers it. So He said, alerting to the greatness of the action of knowledge and the Qur'an which is its path through repetition (p-109) and expression with what is from the remembrance, indicating that it is preserved for man with what He has prepared for him of facilitating his affairs ﴿So is there any who will remember?﴾ Al-Bukhari said in the end of his Sahih: Al-Matar the scribe said: Is there any seeker of knowledge who will be aided in it? And this admonition has been repeated in this surah four times, and the last phrase of it was mentioned disconnected from the facilitation of the Qur'an twice: once at the beginning of the story, which is the story of Noah, peace be upon him, and once as it will come at its end, and that is after the story of Pharaoh, which is His saying: "So how was My punishment and My warning?" Like that, and "So taste My punishment and My warning" was repeated in Al-Rahman thirty-one times. So I looked into the secret of that and it became clear to me - and Allah is the guide - that what preceded in the surah of Al-Mufassal before this surah are four surahs, this surah is its conclusion, so it was indicated to the remembrance with each surah of them urging to contemplate it with a verse that concluded with a word whose letters returned [in] the five surahs, and a letter from them was merged into another after reversing each of them. So this word whose meaning is remembrance indicates the five apparent senses which are the principles of knowledge, and what is in the beginning of this admonition and its end for its lack of mention of the Qur'an is parallel to the two letters whose ends are for weakness in expression and reversal. But when the two letters are merged as one letter, the two phrases parallel to them are like one verse from those four, and this first and last is indicated by this surah which gathered the remembrance with the four surahs, and it was stripped of the mention of the facilitation of the Qur'an for the opening of the surahs with erasure and what is close to erasure, which is the verse of the night and the facilitation in it and the hour which is the most hidden of the unseen, and everyone in it besides Allah is erased for the removal of the entire matter from them, and it was specified by the first and the last (p-110) for a gathering between them from the drowning of the staff in the water and the salvation of the obedient, some of them by the ship and some of them by the very sea which is the playground of the ships. And the mentioned admonition in it the Qur'an at the conclusion of the story of Noah, peace be upon him, with its generality for all the Qur'an is an indication of the specificity of the remembrance with Surah Q for what is between them from the comprehensive surrounding of the surrounding of Mount Q with all the earth and the flood of the people of Noah, peace be upon him, with the generality of all the earth, and which is in Surah Al-A’raf is an indication to Surah Adh-Dhariyat because both of them were by the wind, and which is in the story of Thamud is an indication to the remembrance of At-Tur with the comprehensiveness of what is between them from the shaking and the trembling and the humiliation and the stunning. As for in the story of Thamud, it is apparent, and as for in At-Tur, it is due to the crushing of them and the stunning of the Children of Israel in it, and the stunning was mentioned at the end of At-Tur. And what is in the story of Lot is an indication to the star because their cities rose to the sky's edge and then were brought down and followed by stones. So when the matter was thus, and the blessings were surrounding man from his six directions, the five senses were struck in the six directions, so there were thirty, as if it was said: Is there any reminder of this Qur'an, especially what preceded [to] this surah from it in Al-Mufassal, what is for Allah upon him from the blessings in himself and in the horizons, indicating to the first part of it with a reminder, and to the second with the repetition of the mention of the blessings, so every verse is a repetition that reached the specified number and to the total with the total so that it may be known that the blessings of Allah are surrounding him in a way that no one can produce except Allah, who has the encompassing of all attributes of perfection, the greatest of which - in terms of being a foundation upon which it is built - is the oneness that is free from partnership, so he fears from disobedience that He may take away His blessings or one of them, and he finds no one to fulfill it nor anything from it (p-111) other than Him or punish him with something like the punishment of these nations or otherwise from what He has of the encompassing of power and knowledge, so he finds no one to repel anything from Him, glorified is He. And as for the one who is added, it is an indication that the pivot in that perception is the intellect and the senses, as the intended meaning of all of that is one, which is Allah, the Exalted, and all of these things are causes for knowing Him. And also the one is an indication that the increase of blessings from the grace of Allah, the Exalted, does not cease as the one who is the origin of the number does not cease, so whenever its increase enriches, a cycle begins, then another cycle begins, always forever. And for the repetition, there is another exquisite point, which is the affirmation of the report indicating the intensity of the anger necessitating the utmost punishment, just as when a person's anger intensifies from the denial of someone of something from his killing, if he clarifies it to the utmost clarity with various matters, and he rebels and resists to the utmost of resistance, he takes it and gathers for him a gathering that he cannot deviate from the truth in their presence, and he submits while he is in his grip, and he mentions those meanings between that gathering. So whenever he mentions a type of them in their presence, he says to him: Has this appeared to you? So that denier says: Yes, it has appeared to me, and that only increases him in anger for what has preceded him of his great anger [and] resistance, so he mentions to him another meaning, then he says: Has this appeared to you? So he says: Yes, and Allah does not turn to his acknowledgment of that, and he mentions to him another type, and he says like that wanting the increase in his reproach and embarrassment, and thus until he exhausts all that for the alerting to his resistance and sufficiency of every type of it for what is intended from the clarification. And he said in Al-Kashaf: Its benefit is that they renew upon hearing every news from the news of the former ones remembrance and admonition, and they start a new alertness and awakening when they hear the urging for it and the call to that (p-112) all of it, and that he strikes for them the sticks repeatedly and rattles for them the teeth sometimes, so that forgetfulness does not overpower them and the ruling of heedlessness does not prevail over them. And thus is the ruling of the repetitions so that the lessons are present for the hearts, depicted for the minds, mentioned and not forgotten at times - this is the end. And for what has passed or something close to it, he repeated the warning with punishment six times: four of them: "So how was My punishment and My warning?" and two of them: "So taste My punishment and My warning." So they are in one status from the four to return the six to the five indicating that the five senses, as they were struck in the six directions for the blessings which are the bringing of benefits, were struck in them for the remembrance of repelling the calamities which is the averting of evils and the warning from them. And from the benefits of the repetition of the six returning to the five twice: once for bringing blessings and another for repelling calamities, that the senses are repeated outwardly and inwardly. So whoever humbles his tongue with the Qur'an outwardly, his outward senses are correct and his inward ones are illuminated for him, and whoever refuses is punished because of the inward ones, so the outward ones become corrupt. And the two admonitions were chosen the number of six with the intention of a group to five because the six is a complete number, and that is because the number of its fractions when gathered dominates it and does not exceed it nor decrease from it, and they are the half, the third, and the sixth. And this number is equal to the pillars of Islam, the five, and its enclosure, which is jihad, which is the foundation of the piety of the pious, the people of the seat of truth, who believe in the unseen and establish prayer and from what We have provided them they spend, and those who believe in what has been revealed to their Prophet ﷺ and what was revealed before him, indicating to fasting: ﴿Fasting has been prescribed upon you as it was prescribed upon those before you﴾ [Al-Baqarah: 183] and pilgrimage: ﴿And when We made the House a place of return for the people and a sanctuary﴾ [Al-Baqarah: 125] and jihad: ﴿Or did you think that (p-113) you would enter Paradise﴾ [Al-Baqarah: 214] to His saying: ﴿Fighting has been prescribed upon you and it is a hardship for you﴾ [Al-Baqarah: 216]. And that is an indication that this religion is complete, with no increase in it nor decrease, for the Prophet who was sent is the seal of the prophets, and the completion of the pure messengers. And when the people of 'Aad had become arrogant with their strength and power, and the condition of Quraysh was close to that for their saying that they are the strongest of the Arabs and the most powerful and the most complete in perfections and the highest of them, he repeated that in their story twice as an increase in the reminder of Quraysh and a warning to them, especially since the beginning of their punishment was from their land, the honored Mecca, as is explained in their story. And he repeated the command to taste in the story of Lot, peace be upon him, because they were punished with what would deter anyone with a heart by the blinding, so when that did not benefit them, a greater punishment came to them, and they became like yesterday's remnants. So for every time of punishment from the command to taste, they were specifically commanded to taste for what is in their vile wickedness that they would enjoy. And the punishment of these nations encompassed all directions for what was for the people of Noah and Lot, peace be upon them, from drowning with the rainwater and the stones of baked clay and from the searching of the spring water and the sinking, and from the generality of their punishment of the engulfing of the remaining directions - and Allah is the guide.