And when he mentioned the successful one by emphasizing the necessity of piety as encouragement, he followed it with the unsuccessful one due to the corruption of the two powers that uphold piety: the intellectual and the practical, as a warning. He began with the intellectual, saying: "And those who disbelieved" meaning they covered the evidence of that day, so they were in darkness. And when he mentioned their corruption of the intellectual power, he followed it with the practical, saying: "And they denied" meaning they caused all covering and all denial "of Our signs" because of it, along with its greatness by being attributed to us, so they did not do anything.

And when he clarified their corruption of the two powers, he warned them of the harms, saying, stripping the conjunction 'fa' from the sides of the wretched and the happy as a rejection of the causes, because the perspective of this surah is towards the natures in which there is no entrance for others, more so by his saying: "He is the One who created you, so among you is the disbeliever and among you is the believer" [At-Taghabun: 2]. For indeed, that is more deserving of fear from Him, so it is more deserving of distancing from what indicates the corrupt nature of bad deeds: "Those" meaning the distant, the hated, "are the companions of the Fire." And when imprisonment is hoped for release from it, it lessens the fear of its inner self, and the expression of companionship implies a continuous severing of hearts because it is hopeless for release. He confirmed it with his saying: "Abiding therein forever" and increased the intimidation from it by saying, [indicating] the harms of the heart after mentioning the harms of the form: "And wretched is the destination" meaning all blame is gathered in the state of becoming towards it and its place that is for the state of becoming towards it. So how about it being in the state of residence for a long time? How about if it is in the state of eternity?