His saying, exalted and majestic is He: "And listen on the Day when the caller calls from a near place. On the Day they will hear the shout in truth. That is the Day of coming forth. Indeed, We give life and cause death, and to Us is the final destination. On the Day the earth will split away from them rapidly. That is a gathering, easy for Us. We know well what they say, and you are not over them a tyrant. So remind by the Qur'an whoever fears My threat."

His saying, exalted and majestic is He: "And listen" is like saying, "And wait." This is because Muhammad, blessings and peace be upon him, was not commanded to listen on the Day of the call, for everyone in it will listen. Rather, the verse is in the meaning of a warning to the disbelievers. It was said to Muhammad, blessings and peace be upon him, "Be attentive and listen on this day and await it, for in it is a clarification of the truth of what you have said." This is like saying to someone you promise with the arrival of a victory: "Listen to this and that," meaning be expectant of it and listening. Thus, the term "Day" is indeed established as a clear object. Ibn Kathir read "the caller" with the 'ya' both connected and at rest, based on the original which is its affirmation. Thus, the speech is incomplete, and the omission is always in the pauses and in the complete speech, resembling the pauses. Abu Amr and Nafi read at rest without the 'ya' because the pause is a place of change. Do you not see that it is replaced from the 'ta' with the 'ha' in terms like "Talhah" and "Hamzah"? And it is replaced from the tanween with the 'alif', and the letter weakens in it like your saying: "This is a group," and the letter is omitted in it (p-59) in the rhymes. The others, Talhah, Al-A'mash, and Isa read by omitting the 'ya' both connected and at rest, following the script of the Mushaf. Furthermore, the 'ya' is omitted with the tanween, thus it must be omitted with the counterpart of the tanween, which are the 'alif' and 'lam'.

His saying, exalted and majestic is He: "From a near place," it was said that He described it as near in that all creatures will hear. It has been narrated from the Prophet, blessings and peace be upon him, that "an angel will call from the heavens: O lifeless bodies, and decayed bones, and weak remains, come forth to the gathering and stand before Allah, exalted and majestic is He." Ka'b Al-Ahbar, Qatadah, and others said: the place is the rock of Bayt Al-Maqdis. They differed in the meaning of its description as near. Some said: its description as such is due to its proximity to the Prophet, blessings and peace be upon him, meaning from Makkah. Ka'b Al-Ahbar said: its description as near is due to its proximity to the heavens, and it has been narrated that it is the closest land to the heavens by eighteen miles. If this report is by revelation, then there is no way to ascertain its correctness.

And "the shout" is the shout of the caller, and "the coming forth" is from the graves, and "His Day" is the Day of Resurrection, and "the Day of coming forth" in this world is the Day of Eid. Hassan ibn Thabit said:

And indeed you are more beautiful when you appeared to us on the Day of coming forth in the courtyard of the palace than a pearl more precious than what the bewildered sea has produced.

His saying, exalted is He: "On the Day the earth will be split apart," the agent for "On the Day" is "the destination." Ibn Kathir, Nafi, and Ibn Amir read with emphasis on the sheen, while the others lightened it. And "swiftly" is an adverbial state. Some grammarians said it is from the pronoun in His saying, exalted is He: "from them," and the agent for the state is "will be split apart." Some of them said the meaning is: On the Day the earth will be split apart from them, they will emerge swiftly, so the state is from the pronoun in "they will emerge," and the agent is "they will emerge." And His saying, exalted is He: "That is an easy gathering for Us" is equivalent to the saying of the disbelievers: "That is a far return" [Q: 3].

And His saying, exalted is He: "We know best what they say" is a pure threat to the disbelievers. People have differed in His saying, exalted is He: "And you are not over them a tyrant." Qatadah said: Allah, exalted is He, forbade tyranny, and He has previously addressed it, so its meaning is: And you are not over them as one who is proud, from tyranny. Al-Tabari and others said: Its meaning is: And you are not over them as one who imposes tyranny upon them regarding faith. It is said: I compelled him to such and such, meaning I forced him. So "tyrant" is an exaggeration from "to compel." Al-Mufaddal recited:

We disobeyed the resolve of the tyrant until ∗∗∗ we accompanied fear a thousand, our teachers.

He said: He meant by the tyrant Al-Nu'man ibn al-Mundhir for his governance. It is possible that we interpret "the resolve" as a source, meaning: We disobeyed while approaching the resolve of a tyrant, so he praised himself and his people for their arrogance and superiority, which are the traits of ignorance and worldly life. Ibn Abbas, may Allah be pleased with him and his father, narrated that the believers said: O Messenger of Allah, if you frighten us, then this was revealed: "So remind by the Qur'an whoever fears My threat."

Qadi Abu Muhammad, may Allah have mercy on him, said: And if this were not a reason, then when he informed him that he was not over them as one who imposes tyranny, he commanded him to limit himself to reminding the fearful among the believers.

The interpretation of Surah Q is complete.