(p-274) Surah Al-Takwir

Its purpose is the severe warning of the Day of Reckoning, which is the destination of the travelers. This is because it is the greatest station for the manifestation of majesty, for those who denied that this Qur'an is a reminder for whoever remembers it in honored, elevated, purified pages, in the hands of scribes. The evidence of its truthfulness as such is that the messenger of it is trustworthy in the highest assembly, in a position of honor there, and the one who conveys it to us afterward is free from blame, innocent of any deficiency, due to what they know of his condition before prophethood and what they witnessed of him regarding his affairs. He did not come to them afterward except with that which is an honor for him and a reminder of what is within themselves and in the horizons and of the signs. That is enough for them in the judgment that it is truth and the certain knowledge that it is right. Its name, Al-Takwir, is the clearest indication of that by contemplating the context and its response and what is in it of beautiful speech and its correctness, and what arises from it of the greatness of the matter of this Qur'an (In the name of Allah) the One, the All-Prevailing (the Most Gracious) whose grace of creation and clarification has encompassed the righteous and the wicked (the Most Merciful) who has specifically granted the people of His affection that which has brought them happiness in (p-275) the abode of permanence.

* * When Surah Abasa concluded with a warning to the disbelievers [the wicked] on the Day of the Great Noise for their denial of what this Qur'an contains of reminder, this Surah began by completing that. It depicted that day with what will occur in it of terrifying matters from the realm of dominion and the unseen, until it is as if it is a sight of the eye, as narrated by Imam Ahmad, Al-Tirmidhi, Al-Tabarani, and others from Ibn Umar, may Allah be pleased with them, from the Prophet, blessings and peace be upon him, with trustworthy men that the Prophet, blessings and peace be upon him, said: 'Whoever loves to see the Day of Resurrection as if with his own eyes, let him recite: ﴿When the sun is wrapped up﴾.' He began with the realm of dominion and testimony because it is the closest perception of what overwhelms a person from standing with the tangible. Informing that it will destroy any encouragement in everything that leads to it and urging not to be concerned and to stay away from attachment to anything of its causes: ﴿When the sun﴾, meaning that which is the greatest of the signs of the heavens, apparent and clearest to the senses.

And when the horror is absolute, the wrapping of it indicates the greatness of its wrapper. It is built for the passive form in the manner of the speech of the able ones, His saying: ﴿Kuwirat﴾ means it was wrapped in the easiest manner without any difficulty at all. It was entered into the Throne - as Ibn Abbas said, may Allah be pleased with them both - and what was spreading from its light was taken away. The wrapping of the turban is when you wrap it so that some of it is on top of some, and some of it is obscured by some. The garment is when you gather it and lift it. So, the wrapping is a metaphor for raising it or casting it into Hell, increasing the torment of its people, especially its worshippers. Or I cast it from its orbit, from his stabbing, so he wrapped it, meaning he threw it together. The composition is for the management and gathering, and the raising of the sun is an action indicated by 'Kuwirat' because 'if' requires the action for what is in it of the meaning of condition. And since the effect in the greatest is indicative of the effect in what is lesser in the first place, he followed that with his saying, generalizing after the specification: