And when the custom is established that the king displays various forms of his greatness on the day of the display of the army, he said, informing us in a manner we are accustomed to: ﴿And the King﴾ (p-355) meaning this type that is affirmed for one and above it, and the plural is not affirmed for less than the plural, so this is more comprehensive. ﴿Upon its regions﴾ meaning the sides of the sky and its edges and the borders of what has not been cracked from it. Al-Dahhak said: They will be there until Allah commands them to descend, and they will surround the earth and those upon it - [ended-]

And it is said: The regions of the earth, one of them is Raja, singular, and two are Rajawan. They will surround the jinn and mankind and gather them like game for the purpose of capturing them.

And when the king displays on the day of the presentation the throne of his kingdom and the place of his honor, he said: ﴿And He carries the throne﴾. And when this matter is overwhelming and cuts to the hearts, he said, comforting the one to whom this mention is revealed, reassuring him from all that he fears: ﴿Your Lord﴾ meaning the one who is gracious to you in all that He desires, especially on that day with what appears of your elevation.

And when the throne is general for the direction of all above, he omitted the preposition and said: ﴿Above them﴾ meaning above their heads ﴿On that day﴾ meaning the day when the event occurs with the number of what was beneath it from the seven heavens and the throne ﴿Eight﴾ meaning from the angels, individuals or rows, supported by its four bearers in this world with four others due to the severity of that [day -] and its weight. This is in a narration reported by Abu Dawood, Al-Tirmidhi, Ibn Majah, Abu Ya'la, and Al-Baghawi from Al-Abbas (p-356) the son of Abdul Muttalib, may Allah be pleased with him. The apparent meaning is that they are individuals and its wording is: 'Eight or more between their knees and their hooves as between the heaven and the earth.' The apparent meaning of this is that they are in this world, and the fact that they are in this world is mentioned by the interpreters, and it was narrated by Al-Tabarani through Ibn Ishaq, who said: We have reached that the Messenger of Allah, blessings and peace be upon him, said:

They are today four. When the Day of Resurrection comes, He will support them with four others. This is mentioned in the long Hadith of the images narrated by Abu Ya'la and others through the chain of Ismail ibn Rafi' from Yazid ibn Ziyad from al-Qurtubi from a man from Abu Huraira, may Allah be pleased with him. This number may refer to the inhabitants of the seven heavens and the Throne, so that makes eight. They are creations that only Allah, glorified and exalted is He, can count. This is more fitting for the manifestation of greatness. It is also possible that they refer to eight individuals, and their bearing of it is more evident in greatness. So that everyone who sees that knows that their example cannot bear something like it in its greatness and encompassing nature. This is the clearest meaning from the hadiths regarding it. Choosing this number is more fitting for the previous context because it exceeds the number set for exaggeration, which is seven, by one, indicating that it is more profound than the number of exaggeration. This indicates that whenever you exaggerate, the matter increases beyond your exaggeration by what is the first number. This indicates that there is no end or stopping at a limit. This also refers to the eight of the fractions: half, quarter, and eighth, which makes seven. The seven is a comprehensive number for all types of odd and even numbers, pairs of pairs, and pairs of odds. All of this indicates exaggeration in manifesting greatness, majesty, and honor, and it represents for us what we know of the conditions of kings. Otherwise, the matter is greater than what a speaker can articulate.

If the eloquent ones soften or if they amplify, it is a declaration of the greatness of that day, so that the servants fear and adhere to the means of happiness. What I have said about the secret of the seven has been mentioned by Imam Badr al-Din ibn al-Damamini, a contemporary of our scholars, in his commentary on the 'Waw' in his margin on the 'Mughni' of Ibn Hisham, regarding the interpretation of al-Imad al-Kanadi, the judge of Alexandria, who is named the one responsible for the meanings of the revelation. He said: And the scholar Abdullah al-Kafif al-Maliqi transmitted that it is a fluent language for some Arabs to say: one, two, three, four, five, six, seven, eight, nine, ten - thus is their language. Whenever the word 'eight' comes in their speech, they include the 'Waw.' Some of our companions have composed verses regarding the fact that seven is the limit of the number, and they are:

O one who asks about the secret of the number, its limit is in seven, it has not increased.

What pleases him is only the confinement of its counterpart in one odd and something ascribed.

And that thing which you ascribe is confined to one and more.

So the odd and the odd, when they come together, marry with the odd that has not been ascribed.

And two and two, when they come together, make four that includes with the palm's shade.

So those are seven when they complete, four and two with a singular one.

And whatever comes after this is a repetition for it, not an increase in the number.

Three with its like, so it returned and fled, what has passed does not count.

And thus four with like it, a pair and a pair has passed, do not increase.

And Imam Muhammad ibn Abdul Karim al-Shahrastani said in the introduction of his book Al-Milal wa al-Nihal: Most of the scholars of numbers agree that one does not enter into the count. The primary source of the count is two. It is divided into a pair and a single. The first single is three, and the first pair is four. What is beyond four is repeated, like five, for it is composed of a single and a pair. The count is called circular, and six is composed of two singles; it is called the complete count. Seven is composed of a single and a pair; it is called the perfect count. Eight is composed of two pairs, and it is the beginning of the other. Thus, the calculation originated in relation to the single, which is the cause of the count and does not enter into it. Therefore, it is a single with no counterpart.

And since the count originates from two, it became limited to two divisions. And since the count is divided into a single and a pair, it became limited to seven from that origin. For the first single is three, and the first pair is four, which is the end. What is besides it is composed from it. The simples of the totality in the count are one, two, three, and four, which is the completeness. What exceeds it from the total composition are all combinations, and there is no limit to them. And Abu al-Hakam ibn Burjan said in the interpretation of Surah Al-Qadr: The end of the count is six, and the seventh is its remainder.