And when he informed about the resurrection and swore an oath upon it, and pointed to his previous evidence, and caused what would save on that day, he mentioned his day and what will occur in it to warn. He said, following what has passed from the pillars of faith, the pillar of the Last Day, admonishing those who say: O, I wish I knew what my state will be after my departure? And suppressing those who say: There is no state after departure, by informing that there are states, meaning: states that cause children to turn gray and break the backs of men, rather they shake the summits of mountains: 'On the Day' meaning you will be resurrected on the day 'He gathers you' meaning, O two heavy ones. And when the time referred to is an action of actions, it is mentioned for the sake of what occurred in it, it became as if it is a reason for that action. So Allah, the Exalted, said: 'For the Day of Gathering' for the sake of what occurs on that day which gathers the inhabitants of the heavens and the inhabitants of the earth for reckoning and recompense, which will be a victory for some people, and they will be the winners, and it will be a disappointment for some people, and they will be the losers, and each of them seeks to be among the winners. And when this purpose is a great matter, its mention tears the hearts, Allah, the Exalted, said, pointing to its horror with a tool of distance, beginning: 'That' meaning the great day of high status and noble attributes 'is the Day of Mutual Loss' in which there is no mutual loss in reality other than it due to its greatness and permanence. And loss is the appearance of deficiency for the fortune arising from concealment, for on that day the first and the last will be gathered, and all of creation will be gathered. And there will be hearing and seeing to an extent that cannot be described, whereby all that occurs in it can be witnessed by everyone from the people of that gathering. So if one is exposed, he will be exposed before all. And there is no servant who enters Paradise except that he is shown his place which would have been in the Fire had he done wrong, so that he may increase in gratitude. And there is no servant who enters the Fire except that he is shown his place in Paradise had he done good, so that he may increase in regret. Thus, every disbeliever will be at a loss for abandoning faith, and every believer will be at a loss for his shortcomings in good deeds. The root of 'loss' revolves around concealment, from the hidden places of the body, which are what is concealed from the eye. And loss in trade is named so due to its concealment from its owner. The disbeliever and the oppressor think that he is at a loss for the believer due to the worldly pleasures which the disbeliever has monopolized, and due to the deficiency which the oppressor has inflicted upon the oppressed. However, the believer and the oppressed have truly outdone them in the reality of the delights of the Hereafter and the completeness of its great and everlasting recompense. So the loss in it is unlike any other loss. The mention of this day has arisen in this manner upon piety, a complete reminder, and it is the motivator for following the commands and avoiding the prohibitions, so that loss does not occur due to missing out on the delights or their deficiency, and that after it, the disbeliever receives the painful punishment.

And when every person thinks that he should be in the light, and hates to be in the darkness, and loves to be a gainer, and hates to be at a loss, the precedents of the speech and its consequences guide to the fact that the determination is that whoever believes is in the light, and on that day his scale is heavier among the gainers. And whoever disbelieves is in the darkness, and on that day his scale is lighter among the losers. So he followed this with his saying as an explanation of the effects of that loss, and a preference for it by reforming the one who carries it towards piety. And among these matters is the scientific strength: ﴿And whoever believes﴾ means he establishes faith and renews it continuously. ﴿In Allah﴾ means the Greatest King who has no equal. And when he mentioned the head, which is the reform of the scientific strength, he followed it with the body, which is the reform of the practical strength, saying: ﴿And he works﴾ as a confirmation of his faith ﴿righteously﴾ meaning an action that is worthy of being concerned with achieving it because there is nothing like it in bringing benefits and repelling harms.

And when the religion, despite its ease, is strong, no one will challenge it except that he will be overcome. He said, carrying on piety with the promise of repelling harms. And perhaps he singled out the pronoun indicating that the time of reckoning and entry varies according to the length and shortness of the account. Whenever one finishes with the account, he enters Paradise if he is among its people: ﴿He expiates﴾ means Allah - according to the reading of the group - that He covers with a great covering ﴿his sins﴾ which were made to prevail over him by the deficiency of his nature. And he followed that with another carrier, which is the deferral, bringing about the course because a person flies to his Lord, glorified is He, with the wings of fear and hope (p-121) and awe and desire and warning and glad tidings. He said: ﴿And He will admit him﴾ meaning as a mercy to him and honoring [and favoring] him ﴿into gardens﴾ meaning orchards with great trees and shady branches that cover their interior, and extensive gardens with a variety of fragrant flowers that delight the beholder. And he indicated the continuity of their watering with his saying: ﴿Flowing﴾. And when the generality of water for all the earth is not praised, it is stated that it is in its midst in the best of conditions, saying: ﴿From beneath them﴾. And between its greatness with the saying: ﴿The rivers﴾. And when the removal or occurrence of it from such a state is saddening, he removed the expectation of that with his saying, gathering so that one does not think of the eternity of one in particular, explicitly stating that among its meanings is the gathering and that all who are encompassed by it are equal in eternity: ﴿Abiding therein﴾. And he confirmed with his saying: ﴿Forever﴾. And the determination according to the reading of Nafi and Ibn Amer with the noon: We will do the expiation and the admission to this bliss with what we have of greatness, for indeed, no one has the power to bring happiness to whom he wills and to bring misery to whom he wills except Allah, glorified is He. And this power will not be complete except for one who is great, whose command is never to be rejected.

And when this is a remarkable matter that brings with its blessings the joy of the heart, he indicated its greatness by what brings joy to the heart by saying: ﴿That﴾ meaning the matter that is very high of forgiveness and honor, nothing else ﴿is the great success﴾ because it encompasses all benefits along with repelling harms and bringing about comforts.