﴿Those who are﴾ meaning with their own selves along with their claim that they are the most upright of selves. ﴿In it they are differing﴾ meaning their differing is severe and their steadfastness is strong. Some of them believed and some of them denied. Among the deniers, some doubted and some were certain. Some of them said: 'He is a poet,' and some of them said: 'He is a magician' - and other than that [from the falsehoods]. And that matter is the matter of the Prophet ﷺ, which they were concerned with, the resurrection after death, its confusion intensified for them, and their inquiries about it increased, despite its greatness and the magnitude of its appearance. The great matter should not be subject to differing in any way. For indeed, the one of honor should not enter into a matter except while he is fully aware of it. So how about when it is great? How about when its greatness is extreme? How about when it is the most important of what concerns him? For it is necessary for him to search for it with utmost diligence, to seek evidence in it, to investigate the proofs, and to clarify the arguments until his matter transitions from knowledge of certainty to eye of certainty from the time he reaches the maturity of men until he dies. So how about when the evidence is recited to them, and the decisive arguments are made clear to him, and the clear signs are brought to him while he is stubborn in it, arguing, opposing, and concealing.

Imam Abu Ja'far ibn al-Zubayr said: The Surah of An-Naba is, in its entirety, arranged based on a question and inquiry that arose from them. It is as if it is presented here in the context of turning away and shifting focus. As for His saying: ﴿Kalla sayaalamoon﴾ [An-Naba: 4] ﴿Thumma kalla sayaalamoon﴾ [An-Naba: 5], it is appropriate for the repeated warning in His saying: 'Woe that Day to the deniers.' It is as if it has been said: They will know the consequence of their denial. Then, the Exalted One mentioned from His beautiful creation that if one reflects upon it, they would know that nothing of it was created in vain. Rather, it is to be reflected upon, and the aspect of wisdom in it is to be clarified. Thus, one knows that there must be a time when the veil will be lifted and the creatures will be rewarded based on their states in reflection, contemplation, and submission to the One who established that collection of signs. One feels from the repetition of the sections and the renewal of the states, and the revival of the earth after its death, that this occurs in resurrection and the continuity of the ruling. To this, there is an indication in His saying: ﴿Kadhālika nukhriju al-mawtā﴾ [Al-A'raf: 57]. And Allah, the Exalted, said, drawing attention to what we have mentioned: ﴿Alam naj'al al-ardh mihādan﴾ [An-Naba: 6] up to His saying: ﴿Wa jannātin al-fāfā﴾ [An-Naba: 16]. These creations are intended for reflection, as previously stated. Then, He, the Exalted, said: ﴿Inna yawma al-fasl kāna mīqātā﴾ [An-Naba: 17], meaning a time for your recompense. If you reflect upon what has been mentioned to you, you would know of its occurrence and that your recompense will be based on what has preceded from you. ﴿Fawailun yawma'idhin lil-mukadhibīn﴾ [At-Tur: 11]. This intention is supported by what follows from the verses, His saying regarding what He has prepared for the tyrants: ﴿Innahum kānū lā yarjūna hisābā﴾ [An-Naba: 27] ﴿Wa kadhdhabū bi-āyātinā kidhdhābā﴾ [An-Naba: 28] ﴿Wa kulla shay'in ahṣaynā kitābā﴾ [An-Naba: 29]. Then He said afterwards: ﴿Inna lil-muttaqīna mafāzā﴾ [An-Naba: 31] ﴿Hadā'iq wa a'nābā﴾ [An-Naba: 32]. And His saying afterwards: ﴿Dhālika al-yawmu al-haqq﴾ [An-Naba: 39]. As for the worldly life, it is but play and amusement, and indeed the Hereafter is the true life. And His saying afterwards: ﴿Yawma yanẓuru al-mar'u mā qaddamat yadāhū wa yaqūlu al-kāfiru yā laytanī kuntu turābā﴾ [An-Naba: 40]. This has concluded.