And when the taking was associated with suddenness sometimes explicitly and sometimes by dropping the particle, it may have fallen into the illusion of the question about the state of being overt. He followed that with a detailed mention of what he had summarized of the states in the two previous verses, saying: ﴿Say, have you considered﴾. And when the meaning was: inform me, it was as if it was said: about what? It was said: ﴿If the punishment of Allah comes to you﴾, meaning: the One who has all the attributes of perfection, so nothing can overwhelm Him ﴿suddenly﴾, meaning: in such a way that it is seen only mixed with you without being felt and showing something of its signs,

﴿or overtly﴾, meaning: in such a way that you see it coming towards you, approaching you ﴿Is there﴾.

And when the feared thing in itself is destruction without regard to identifying the doer, his saying was built for the passive: ﴿It will be destroyed﴾, meaning: in one of the two states, destruction is destruction, and it is the destruction of wrath ﴿except the people﴾, meaning: those who have the strength of defense and the intensity of fighting - in your claim - and resistance ﴿the wrongdoers﴾, meaning: by placing things in places other than their own, by giving something to one who does not deserve it and preventing the deserving what is theirs. As for the reformer, he is saved either in both abodes or in the Hereafter, which whoever succeeds in it, there is no turning back for him; and Abu Hayyan mentioned that when the absolute punishment is applicable to everything that is known of its details and what is unknown, the threat of it is more terrifying. Therefore, the address in the two verses was emphasized with the pronoun of address, and the threat of taking the hearing and what is with it from the total types that were included in that absolute was stripped of the pronoun of address.