And when he mentioned the description that necessitated for him the evil deed, he mentioned its recompense and said: ﴿the one who will burn﴾ meaning he will directly experience the burning [with his heart - ] and he will be enduring it ﴿the great fire﴾ [meaning - ] which is the greatest of the levels and it is the lowest because it is not in his nature to be feared, rather he is like the hardest stone because he is an ignorant imitator or a proud obstinate one. Or it is meant the fire of the Hereafter, for it is greater than the fire of the Barzakh and greater than the fire of this world by seventy parts. Therefore, it has deserved to be described with the superlative degree absolutely. And the verse contains a connection: he mentioned the fruit in the first which is fear as evidence for the omission of its opposite in the second, which is the hardness that arises from the judgment of misery. And he mentioned the origin and the cause in the second which is misery as evidence for the omission of its opposite in the first which is happiness. So, making happy is a cause and fear is a fruit, and making miserable is a cause and hardness is a fruit and a cause. Likewise, what springs from the fire and what arises from it. And the secret of that [is that - ] he mentioned the principle of happiness first as an encouragement towards it, and the outcome of misery second as a warning from it. Al-Malwi said: And there is no doubt that the great Qur'an is at its best in eloquence in composition and the novelty of arrangement (p-401) and the abundance of sciences with brevity and the absence of repetition. So, it suffices in one place with the fruit without a cause and in another with the cause without a fruit for the indication of the first to the second and the second to the first. So, it combines the cause with the fruit and the fruit with the cause just as the decree is mentioned and is sufficient for it without the destiny, and the destiny is mentioned and is sufficient for it without the decree. Likewise, the judgment is mentioned and both are left, so they indicate each other and the three are mentioned. And it appears by an example that whoever intends to establish a wheel first engineers the location of the well with his arrow and his stake and his pivot and the basin into which the passerby pours, and its channels from which it flows. This is engineering and planning and judgment and intention. So, when he does that and completes it, it is called a decree and creation and effecting. So, when the valleys carry a quantity of water that aids when it descends to the water, it takes it, and when it ascends and ends and intends to descend, it empties it. So, it directs the water from its channels to what he has made for it, that is destiny, for it is the end. So, whenever one of the three is mentioned: judgment, decree, and destiny, it indicates the other.