(p-202) The purpose of Surah Al-Zalzalah is the unveiling of matters, and the complete manifestation of destiny, and the division of people in the recompense in the abode of permanence into happiness and misery. This is indicated by its name when contemplating the context and what it refers to. It conveys the marvelous nature of destiny and its changes. 'In the name of Allah, the Most Gracious, the Most Merciful' encompasses everything in power and knowledge. 'The Most Gracious' who has encompassed creation with His apparent grace, and 'The Most Merciful' who has perfected the grace upon His chosen ones, in reality and name, in essence and form. * * For He concluded it with the recompense of the righteous and the wicked in the abode of permanence based on what they have sent forth in the places of annihilation. He mentioned in this the first principles of that abode and the initial ends of it. He mentioned in Al-Qari'ah the secondary principles and the final ends of it, and He was most eloquent in warning by informing about the manifestation of what the recompense will be upon. He said, expressing with the tool of certainty that the matter is a necessity that must occur: ﴿When﴾. And when the frightening thing is the earthquake, even if its doer is not known, and the construction for the passive indicates the ease and simplicity of the action very much, He built for the passive with His saying: ﴿The earth is shaken﴾ meaning it has been moved and disturbed by the earthquake of resurrection after the second blowing of the trumpet, such that it encompasses all of it, not as it was previously agreed upon from the shaking of some of it without others and in a manner other than that. The greatness of this earthquake and its terror is in its ambiguity, so that the soul may go in every direction in it. He said, breaking the 'z' because it is a source, and if he had opened it, it would have been a name for the movement. Al-Baydawi said: And it is only in the doubled form. ﴿Its earthquake﴾ meaning its movement and disturbance which is due to it in relation to the magnitude of the earth's crime and the greatness of that day. And if he had explained in a manner befitting it, the explanation would have been lengthy, and that is as you say: I honor the pious with a great honor and I humiliate the wicked [the miserable] with humiliation, meaning according to what is befitting for them. And Imam Abu Ja'far ibn Al-Zubair said: It came after Surah Al-Bayyina to clarify the occurrence of the recompense of the two groups and the fate of the two mentioned types in His saying, the Exalted: ﴿Indeed, those who disbelieve among the People of the Book and the polytheists﴾ [Al-Bayyina: 6] - up to His saying: ﴿Those are the worst of creatures﴾ [Al-Bayyina: 6] and His saying: ﴿Indeed, those who have believed﴾ [Al-Bayyina: 7] - up to the end of the surah. And when the result of that is their division into two types and there was no identification of their differing conditions, He followed that with the fate of the two types and the fulfillment of the recompense of the two groups, mentioning them in general. He said, the Exalted: ﴿On that Day, the people will depart separated to be shown their deeds﴾ [Al-Zalzalah: 6] - up to the end of the surah - ended.