His saying, exalted and glorified is He: "Indeed, Allah does not wrong the people anything, but the people wrong themselves." "And on the Day He gathers them, it will be as if they had not remained except for an hour of the day, recognizing one another. Those have certainly lost who denied the meeting with Allah, and they were not guided." "And whether We show you some of what We promise them or We take you, to Us is their return. Then Allah is Witness over what they do."

A group read: "But the people" with the lightening of "but" and raising of "the people," and another group read: "But indeed the people" with emphasis and the accusative of "the people." The wrongdoing of the people against themselves is only through their earning that which is in accordance with Allah's creation of their actions. The norm of "but" when preceded by a waw is to be emphasized, and when it is free from the waw, it is to be lightened. This may be an exception. The Kufans said: The lam may enter in the news of the emphasized "but" just as it enters in "indeed," while the Basrians prohibited that.

And His saying, exalted and glorified is He: "And on the Day He gathers them," is a warning of the gathering and their disgrace therein and their mutual blame among themselves. "And on the Day" is an adverb, and its accusative is valid with an implied verb whose estimation is: and remember the Day, and it is valid for it to be in the accusative with the verb contained in His saying: "as if they had not remained except for an hour of the day," and its accusative is valid with "recognizing one another." The kaf in His saying: "as if" may be in the meaning of the description of the day, and it may be in the position of a noun for the source as if He said: And on the Day We gather them a gathering as if they had not remained. And it is valid for His saying: "as if they had not remained" to be in the position of a state from the pronoun in "He gathers them." The day is specified in mention because its hours and divisions are known and clear to all. So it is as if these are certain of the shortness of their stay, for every long duration, when it ends, is equal to the short. As for His saying: "recognizing one another," it is possible that it is in correspondence with His saying: "And on the Day He gathers them," as if He informed that they will recognize one another on the Day of Gathering. This recognition is in the context of mutual blame and disgrace among themselves. It is possible that it is in the position of a state from the pronoun in "We gather them," and the meaning of the recognition is as before. It is possible that it is a state from the pronoun in "they had not remained," and the recognition is in the world, and the meaning of the verse is: And on the Day We gather them for the Resurrection, the recognition between them and the causes will be cut off, and their recognition in the world will be like an hour of the day without measure. And in this meaning, Al-Tabari interpreted. The seven reciters and the majority of the people read: "We gather them" with the noon, and Al-Amash read in what was narrated from him: "He gathers them" with the ya.

And His saying, exalted is He: "Certainly, those who have lost are the ones..." until its end. This is a ruling on the disbelievers regarding loss. In the wording, there is a severity towards those who are gathered, revealing what they are upon of deception with Allah, exalted is He. This is based on the fact that the speech is a report from Allah, blessed and exalted is He. It is said that it is from the words of those who are gathered in the context of reproaching themselves. And His saying, exalted is He: "And if We show you..." The phrase "and if" is a condition, and its response is "then to Us." The vision in His saying, "We show you" is a vision of sight. The verb has been transitive with the hamzah, and for that reason, it takes two objects: one is "the kaf" and the other is "some." The reference in His saying, "some of what" is to the punishment of Allah upon them, like Badr and others. The meaning of this verse is the warning of returning to Allah, exalted is He. That is, whether We show you their punishment or We do not show it, they are in every case returning to Us for reckoning and punishment. Then, alongside that, Allah is a witness from the beginning of their obligation upon all their deeds. So, "then" here is for the arrangement of the report, not for the arrangement of the stories in themselves. And "and if" is "if" with "ma" added to it, and because of it, the heavy noon is permissible to enter. If it were "if" alone, it would not be permissible.