And when this dialogue concluded, and what it produced of the detestable allegiance and proximity, its outcome was that it was an allegiance to one whose allegiance harmed him. He followed it - glorified and exalted is He - with another dialogue, the outcome of which was the enmity of one whose enmity harmed him. He said, replacing the first for the purpose of completing the reprimand, rebuke, and condemnation: "O assembly of the jinn," He presented them first because the context is to indicate their dominance over "mankind." And He reproached them with His saying, warning the listeners now and appealing to them to repent: "Did messengers not come to you?" And when the two groups were addressed towards them collectively, as if they were one thing, He said: "from you," even though the messengers were specifically from mankind.

And when the focus in this surah is predominantly on knowledge to establish the completeness of the power, which is one of its necessities, as evidenced by "He knows your secret and what you declare" [Al-An'am: 3], "Is not Allah most knowing of the grateful?" [Al-An'am: 53], "And with Him are the keys of the unseen" [Al-An'am: 59], and others, for this reason, He frequently mentioned the details that can only be for the knowledgeable. The recounting - which is the following of the trace - was more suitable for that. So He said: "They recount" with recitation and explanation of the places of the signs: "upon you are My signs," meaning: they follow the signs that are worthy of being attributed to the places of your doubts, and they clarify them in a way that is conclusive. "And they warn you" meaning: they frighten you "of the meeting of this day of yours," meaning: by what they said to you that He seeks you with a fervent request while you are heading towards Him in the ships of days and the vessels of sins, and you do not feel it moving quickly. "They said," excusing themselves with humiliation and submission: "We have witnessed" with what You have done to us, You - glorified are You - of the good, and what we have done of the evils "upon ourselves," meaning: by responding to the messengers sent to us and their advice to us, as evidenced by the other verse.

'They said, Yes, but the word of punishment has become due upon the disbelievers.' [Az-Zumar: 71] And it has been clarified that their misguidance was with the worst of faces and the most foolish of them, the worldly life. They were deceived by it despite its lowliness due to their neglect of the Hereafter, despite its honor being absent. So he said: 'And they were deceived.' (p-273) That is, they witnessed this testimony while they were deceived by 'the worldly life,' meaning the present life that was then lowly in itself due to its transience, from following the messengers, the habit of the ignorant in being content with the lesser and the beast in being satisfied with the present. Their testimony is harmful to them, but they could not conceal it. Rather, 'and they witnessed,' meaning in this place among the long standing of the Day of Resurrection, 'against themselves' also with what is clearer in its harm to them than this, which is 'that they were' by nature and disposition 'disbelievers,' meaning deeply immersed in disbelief. It is permissible that the deception was because they thought the conditions of the Hereafter would proceed according to what they were accustomed to in the world, that the acknowledgment of sin and speaking the truth might benefit the sinner and prevent the wrath until he leaves the punishment and the offense is pardoned. Therefore, they testified to the coming of the messengers to them and the establishment of the proof against them, and they testified against themselves with disbelief. Yet that only increased them in calamity, sorrow, and punishment.