'In the name of Allah, the Most Gracious, the Most Merciful' He, exalted and glorious is He, said: "Certainly, you were in heedlessness of this, so We have removed your covering, and today your sight is sharp." And his companion said, "This is what I have ready at hand." "Throw into Hell every stubborn disbeliever, a preventer of good, an aggressor, a doubter, who made with Allah another god; so throw him into the severe punishment." His companion said, "Our Lord, I did not lead him astray, but he was in far error." He said, "Do not argue before Me, while I had already presented to you the warning." Al-Jahdari read: "Certainly, you were in heedlessness of this" with a kasra on the 'taa', addressing the self, and likewise with a kasra on the 'kaaf' afterwards. And Salih ibn Kaysan, Al-Dahhak, and Ibn Abbas said: The meaning of His saying, exalted is He: "Certainly, you were" is that it is said to the disbeliever who is heedless from those with whom the driver and the witness are present when he stands before the Most Merciful, exalted and glorious is He, and witnesses the truths that he did not believe in during the world and was heedless of: "Certainly, you were in heedlessness of this." So when the covering is removed from you now, your sight has sharpened, meaning: your insight. This is as you say: "So-and-so is sharp of mind and heart," and similar to it. And Mujahid said: It is the sight of the eye, meaning: his gaze has intensified towards his scale and other horrors of the Day of Resurrection. And Zayd ibn Aslam said: His saying, exalted is He: "That is what you were avoiding" [Q: 19], and His saying, exalted is He: "Certainly, you were" is an address to the Prophet Muhammad, blessings and peace be upon him, and the meaning is that he was addressed with this in the world, meaning: "Certainly, you were, O Muhammad, in heedlessness of knowing this story and the unseen until We sent you and bestowed upon you and taught you, so your sight today is sharp." And this interpretation is weak for several reasons: One of them is that heedlessness is always attributed to one who is negligent, and Muhammad, blessings and peace be upon him, had no negligence before his prophethood or after it. The second is that His saying, exalted is He - after this - "And his companion said" necessitates that the pronoun returns to the nearest mentioned, and this which is said to him: "So your sight today is sharp" even if we made it return to the one with the self in the previous verse, this objection to Muhammad, blessings and peace be upon him, between the two statements is not established, so consider it. And the third is that the meaning of stopping the disbeliever and reproaching him for his state in the world falls away, and it is more appropriate in the verse and more deserving of arrangement. And the view with me is what Al-Hasan and Salim ibn Abdullah said, that it is an address to the human being with the mentioned self from believer and disbeliever. And "So We have removed your covering" Ibn Abbas, may Allah be pleased with him, said: It is the life after death. His saying, exalted is He: "And his companion said, 'This is what I have ready at hand'" a group of the interpreters said: His companion is from the guardians of Hell, meaning: he said: "This punishment that is for this disbelieving person is present and ready." Al-Qadi Abu Muhammad, may Allah have mercy on him, said: Thus, there is an incitement against the disbeliever and a hastening regarding him.

Qatadah and Ibn Zayd said: Rather, his companion is the angel assigned to drive him, as if he said: This disbeliever who has been made to be driven, is present with me. And Al-Zahrawi said: 'And his companion' is his devil. This is weak. What is meant is that the companion in his saying: 'Our Lord, I did not cause him to transgress' is his devil in this world, and he misleads him without dispute. The term companion is a generic name. His driver is a companion, and his associate from the guardians is a companion, and the writer of his sins in this world is a companion. This verse can imply: This one whom I have counted against him is ready with me, and it necessitates his punishment. And the one who accompanies a person on his path is a companion. And the poet said: 'Do not ask about the man, but ask about his companion, for every companion follows his counterpart.' The companion mentioned in this verse is different from the companion in His saying: 'His companion said: Our Lord, I did not cause him to transgress,' as the companionship can be of different types. Some scholars said: His companion in this verse is his deeds, both of the heart and the limbs. And His saying: 'Cast into Hell' means: It is said: Cast into Hell. There is a difference among people regarding to whom this is said. A group of the interpreters said: It is a saying to two angels from the angels of punishment. And Abdur-Rahman ibn Zayd in the book of Al-Zahrawi said: It is a saying to the driver and the witness. Al-Zahrawi narrated that the one commanded to cast the disbeliever into the fire is two. And on these two sayings, there is no consideration in His saying: 'Cast.' Mujahid and a group of the interpreters said: It is a saying to the companion, either the driver or the one who is from the guardians, as previously mentioned. The people of this statement differed in the meaning of His saying: 'Cast,' which is addressed to one. Al-Mubarrid said: Its meaning is: Cast, cast, for he intended to emphasize the matter by duality. So he returned the duality to the pronoun for brevity, as he said: '... I would have struck you down on a Nabil.' Meaning: Throw, throw. And some of the interpreters said: What is meant is: 'We have cast.' He replaced the noon with an alif as is done in compensation for tanween. A group of scholars of the Arabic language said: This follows the custom of the Arabs, which is that it was common among them to travel in groups of three. Each one of them addresses two, so this became prevalent in their speech and poetry until it became a norm in addressing, and it was used for one. From this is their saying in poetry: 'My friends, my companions, let us weep,' and similar expressions. The narrators have followed this pattern, so one says: 'He narrated to us,' even if he heard it alone. And a similar verse to this saying is the saying of Al-Zajjaj: 'O my guards, strike his neck,' which is evidence of the custom of the Arabs. And from it is the saying of the poet: 'If you rebuke me by Ibn Affan, I will be rebuked, and if you leave me, I will protect a guarded honor.' And Hasan ibn Abi Hasan read: 'Alqiya' with tanween on 'Alqiya.' And 'Kaffar' is a form of exaggeration, and 'Anid' means: he opposed the truth, meaning: he is deviating from it.

And His saying, exalted is He: "A preventer of good" is a general term for wealth, good words, and cooperation in matters. Qatadah, Mujahid, and Ikrimah said: Its meaning is the obligatory zakah. This specification is weak. And "a transgressor" means: with his tongue and hand. And "a doubter" means: one who is involved in what he doubts about. A man doubts when he brings about a doubt and enters into it. Al-Thalabi said: It is said that it was revealed concerning Al-Walid ibn Al-Mughira. And Al-Hasan said: "a doubter" refers to one who doubts in Allah, exalted is He, and His religion.

His saying, exalted is He: "The one who made with Allah"—it is possible that "the one" is a substitute for "disbelievers," and it is possible that it is an attribute of him whereby "disbelievers" are specified by the mentioned attributes, so it is permissible to describe him with this definition. It is also possible that "the one" is an introduction and its news is in His saying, exalted is He: "So throw him." The conjunction has entered for the ambiguity that is in "the one," thus the similarity to a condition has occurred. In this, there is consideration, and it is stronger for me that "the one" is an introduction, and the saying then includes the children of Adam and the misleading devils for them in this world. Therefore, the misleading companion, the devil, moved in this world, seeking to absolve himself (p-48) and to save himself by saying to his Lord: "Our Lord, I did not lead him astray." And His saying: "Our Lord, I did not lead him astray" is not a proof, as it is a lie in denying the leading astray from himself altogether. The truth is that he led him astray by whispering and embellishing, and Allah, exalted is He, led him astray by creation and invention according to His prior decree, which is just from Him; there is no Lord other than Him. He is described with far misguidance, meaning due to the impossibility of his returning to guidance.

And His saying, exalted is He: "Do not argue before Me" means: Allah, exalted is He, says do not argue before Me with this type of disputation that does not benefit anything, as all of you have deserved the Fire. And He has informed, exalted is He, that the dispute occurs before Him in matters of injustices and similar things in which there is retribution and demand. He supported this with His saying: "Then indeed you will dispute on the Day of Resurrection before your Lord" [Az-Zumar: 31]. The plural pronoun in His saying, exalted is He: "Do not argue" intends by that addressing all companions; as it is a common matter that does not stop at just two. This is like a judge saying to two disputants: do not be harsh with me, intending the two disputants and those in their ruling. What has preceded to the people with the warning is what the messengers, blessings and peace be upon them, and the books have brought regarding the punishment of the disbelievers.