And when the inclination of the soul towards questioning about what will happen after the time of settlement and enjoyment is stronger than its inclination towards this, due to it being more hidden than that, it is further from being present in the mind - he preceded his saying: ﴿He said: In it you shall live﴾ [Al-A'raf: 25]. And when the mention of the remedy for the disease of exposing the shame was more important, he preceded ﴿We have sent down to you clothing﴾ [Al-A'raf: 26], then what follows it, so that this place is the most suitable for this verse, and it was organized in it.

And when the indication to encourage following the messengers has preceded with the verses of the primary objectives of this surah, such as His saying, the Most High: ﴿A Book has been sent down to you﴾ [Al-A'raf: 2] and ﴿That you may warn﴾ [Al-A'raf: 2] and ﴿Follow what has been sent down to you﴾ [Al-A'raf: 3] and His saying ﴿So We will surely ask those to whom messengers were sent﴾ [Al-A'raf: 6] and His saying ﴿Say: My Lord has commanded with justice﴾ [Al-A'raf: 29] ﴿Indeed, my Lord has forbidden immoralities﴾ [Al-A'raf: 33] and the warning against the devils with His saying ﴿And do not follow besides Him allies﴾ [Al-A'raf: 3] and with His saying ﴿I will surely sit in wait for them on Your straight path﴾ [Al-A'raf: 16] ﴿Let not the devil tempt you﴾ [Al-A'raf: 27] and others - it became clear that there is no way to salvation except through the messengers. And he concluded that with the end, urging to work in the days of respite - he followed that with his saying, urging to cling to the means of salvation by following the guiding callers before the time passes due to the incident of death, by clarifying the reward for those who have done well in following in both abodes ﴿O Children of Adam﴾.

And when it is for Him - glorified and exalted is He - to punish whoever opposes the call of reason without sending a messenger, and sending messengers is permissible for Him and a favor from Him - glorified and exalted is He - since it is not obligatory upon Him - He indicated that with the particle of doubt, so He said: ﴿If﴾ it is as if it is a conditional clause connected with what affirms ﴿Surely messengers will come to you﴾. And when the increase of knowledge with the messenger is more decisive for the excuse and stronger in the argument, He said: ﴿From among you﴾ meaning: from your kind from your Lord.

[And when the predominant aim of this surah is knowledge as has preceded in ﴿So We will surely recount to them with knowledge, and We were not absent﴾ [Al-A'raf: 7] and it will come in: ﴿And indeed We have come to them with a Book which We have detailed based on knowledge﴾ [Al-A'raf: 52] and others, the expression of recounting - which is the following of the trace as has preceded in the cattle - is more appropriate, so He said: ﴿They recount to you My verses﴾ meaning: they follow its mention to you in a manner that is conclusive, and some of them follow the trace of others without differing in a single principle from the principles.

And when the meeting with the messengers is inevitable and the migration to them is obligatory, because actions are not accepted except by relying on them, no matter what means are available to that - He linked the reward with the letter 'fa' and said: ﴿So whoever fears﴾, meaning: fears My standing and fears My warning due to the charity towards the messengers and receiving from them. ﴿And does good﴾, meaning: performs righteous deeds by following their traces. ﴿Then there is no fear﴾, meaning: predominant fear ﴿upon them﴾, meaning: because of that, of anything they anticipate. ﴿Nor will they﴾, meaning: in their hearts ﴿grieve﴾, meaning: there will arise for them at some time grief over something they missed; because Allah will give them what will please their eyes. It is as if it is a limit in expression, because their reverence for Allah, glorified and exalted is He, and their awe of Him can be described as fear.