His saying - exalted and glorified is He -: "That is closer that they come with the testimony in its proper form or they fear that their oaths will be rejected after their oaths. And fear Allah and listen. And Allah does not guide the disobedient people." "On the Day Allah gathers the messengers and says, 'What was your response?' They will say, 'We have no knowledge. Indeed, You are the Knower of the unseen.'"

The reference by "that" is to all that Allah has determined previously; from the confinement of the two witnesses; after the prayer; for the oath; then if it is found that they have committed injustice; the oath is rejected; and they are fined; all of this brings about the rectification of this group regarding what may befall them from calamities; because they fear the severe swearing after the prayer; then they fear the disgrace; and the rejection of the oath; this is the saying of Ibn Abbas - may Allah be pleased with him and his father.

And it appears from the words of Al-Suddi that the reference by "that" is only to the confinement after the prayer. Then comes His saying, exalted is He: "or they fear that their oaths will be rejected"; in contrast to: "if it is found" [Al-Ma'idah: 107]; the verse.

The pronoun is gathered in "they come"; and "they fear"; as the intended meaning is a type and category of people; and "or"; in this verse is according to the interpretation of Al-Suddi as being like your saying: "You come to me, O Zayd, or you anger me"; as if you mean: "otherwise you will anger me"; so likewise the meaning of the verse is: "That is closer that they come with the testimony in its proper form; otherwise they fear the rejection of the oaths." As for according to the doctrine of Ibn Abbas - may Allah be pleased with him and his father - the meaning is: "That entire ruling is closer to them coming; and closer to them fearing."

And His saying, exalted is He: "in its proper form"; means: "in its upright direction which has not been altered; nor distorted."

Then He commanded with piety; which is the holding fast to Allah; and listening to these saving matters; and informed that He does not guide the disobedient people; as they are disobedient; otherwise He, exalted is He, would guide them if they repented; and it is possible that the term "the disobedient" is general; but the intended meaning is specific to those who do not repent.

And His saying, exalted is He: "And on the Day Allah gathers the messengers"; some of the interpreters have said that the doer in "on the Day" is what preceded from His saying: "does not guide"; and that is weak; and the arrangement of the verse and its eloquence is that this speech is an independent statement; and the doer is implied; either: "Remember"; or: "Reflect"; or: "Beware"; and similar to this which is good to abbreviate; for the knowledge of the listener.

And the reference by this day is to the Day of Resurrection; and the messengers are specifically mentioned because they are the leaders of creation; and in their gathering is the gathering of the creatures; and they are the ones who will be spoken to first.

And "What was your response?" means: "What did the nations respond with; from faith; or disbelief; and obedience; or disobedience?"; and this question for the prophets, the messengers; is only for the purpose of establishing the proof against the nations; and to begin their reckoning on what is clear and evident for every created being.

And the people differed in the meaning of their saying - blessings and peace be upon him -: "We have no knowledge"; Al-Tabari said: They were bewildered by the answer due to the terror of the sight; and it was mentioned from Al-Hasan that he said: We have no knowledge due to the terror of that day; and from Al-Suddi: They descended to a place where minds were bewildered; so they said: We have no knowledge; then they descended to another place where they witnessed against their people; and from Mujahid that he said: They will be frightened; and they will say: We have no knowledge.

Qadi Abu Muhammad - may Allah have mercy on him - said: (p-294) Some people weakened this view by His saying, the Most High: "The greatest terror will not grieve them" [Al-Anbiya: 103]; and the prophets are in the most severe horrors of the Day of Resurrection; and in the state of crossing the bridge, they say: 'Peace! Peace!'; and their state is greater; and the favor of Allah, the Most High, upon them is more than that their minds would be bewildered to the point that they would say what is not true in itself.

And Ibn Abbas - may Allah be pleased with both of them - said: The meaning of the verse is: We have no knowledge except knowledge that You know better than us.

Qadi Abu Muhammad - may Allah have mercy on him - said: And this is good; as if the meaning is: We have no knowledge that is sufficient and reaches the end.

And Ibn Jurayj said: The meaning of "What did you respond?": "What did they do after you? And what did they innovate?"; for this reason, they said: We have no knowledge.

Qadi Abu Muhammad - may Allah have mercy on him - said: And this is a good meaning in itself; and it is supported by His saying, the Most High: "Indeed, You are the Knower of the unseen"; but the wording of "What did you respond?" does not support the saying of Ibn Jurayj; except with reluctance; and the saying of Ibn Abbas is the most correct of these views; because it can be derived from submitting to Allah, the Most High, and returning the matter to Him; as His saying: "What did you respond?"; they have no knowledge of the answer except by what they were shown during their lifetime; and they lack what is in the hearts of those who have seen them of hypocrisy and the like; and likewise, they lack what was after them from their nation; and Allah, the Most High, knows all of that in detail and completeness; so they saw submission to Him and humility to His encompassing knowledge; and Abu Haywah read: "What did you respond?" with the hamzah being opened.