His saying, exalted and glorified is He: "So leave them until they meet their Day in which they will be struck down." "A Day when their cunning will not avail them at all, nor will they be helped." "And indeed, for those who have wronged is a punishment before that, but most of them do not know." "And be patient for the judgment of your Lord, for indeed, you are in Our sight. And glorify with praise of your Lord when you arise." "And in the night, glorify Him and at the decline of the stars."

His saying, the Most High: "So leave them" and what follows it from the matter of forbearance is abrogated by the verse of the sword. Abu Ja'far and Abu Amr read - with a difference from him - "they will be met," while the majority read "they will meet." The people have differed regarding the Day they were warned about. Some of the interpreters said it is their death one by one, and this is a figurative expression. "Struck down" refers to punishment in general, although its usage has become frequent in what befalls a person from excessive shouting and the like. It is possible that the Day they were warned about is the Day of Badr because they were punished on it. The majority said the warning is about the Day of Resurrection because on it there will be a striking down that encompasses all creatures. However, there is certainly a difference between the striking down of the believer and that of the disbeliever. The majority of the reciters read: "they will be struck down" from: the man was struck down with a broken eye. Abu Abdur Rahman read: "they will be struck down" with a fatha on the ya and a kasra on the 'ain. Aasim, Ibn Amer, and the people of Mecca - in the saying of Shibl - read: "they will be struck down" with a damma on the ya and a fatha on the 'ain, and that is from: the man struck down another. Al-Akhfash narrated: "the man was struck down" with a damma on the sad and a kasra on the 'ain. Abu Ali said: It is permissible that it is from him, as it is similar to "they repel." Abu Hatim said: The people of Mecca opened the ya in the saying of Ismail.

And "will not avail" means: there will be no benefit or defense from them. Then the Most High informed that they have before this Day - that is, before it - a punishment. The people have differed in identifying it. Ibn Abbas, may Allah be pleased with him and others, said it is Badr and the Conquest and the like. Mujahid said it is the famine that afflicted Quraysh. Al-Bara' ibn Azib and Ibn Abbas also said it is the punishment of the grave. Ibn Abbas, may Allah be pleased with him, indicated the existence of the punishment of the grave by this verse. Ibn Zayd said it is the calamities of this world in bodies, loved ones, and wealth; they are a mercy for the believers and a punishment for the disbelievers. In the reading of Ibn Mas'ud, may Allah be pleased with him: "before that is close, but they do not know." Then Allah, the Most High, commanded His Prophet, blessings and peace be upon him, to be patient for the judgment of Allah, the Blessed and Exalted, and to continue in his warning and promise with His saying, the Most High: "For indeed, you are in Our sight," and its meaning is: with Our perception and the eyes of Our protection and care, as you say: So-and-so is being watched over by the king with an eye. This verse should be contemplated by every believer for themselves, for it expands the constrictions of this world. Abu al-Samal read: "in Our sight" with one noon that is doubled.

And the people disagreed in the saying of Him, the Most High: ﴿And glorify with the praise of your Lord﴾. Abu Al-Ahwas, Awf ibn Malik, said: It is the known glorification, that one should say in every standing: Glory be to Allah and praise be to Him. And 'Ata said: The meaning is: When you stand up from every gathering. And Ibn Zayd said: The glorification here is the prayer of the supererogatory prayers. And Al-Dahhak and Ibn Zayd said: This is an indication of the obligatory prayers. So His saying, the Most High: "When you stand up": refers to the noon and afternoon prayers, meaning: when you rise from the midday nap. And His saying, the Most High: ﴿And from the night﴾ refers to the sunset and night prayers. And His saying, the Most High: ﴿And the retreat of the stars﴾ refers to the dawn. And whoever said it is the supererogatory prayers made "the retreat of the stars" the two rak'ahs of Fajr. And on this saying, there is a large group among them: Umar ibn Al-Khattab, Ali ibn Abi Talib, Abu Huraira, and Al-Hasan, may Allah be pleased with them. And it has been narrated as elevated. And whoever made it the known glorification made His saying, the Most High: "When you stand up" an example, meaning: and when you sit down and in all your actions. And Mundhir reported from Al-Dahhak that the meaning is: When you stand in prayer after the opening Takbir, then say: "Glory be to You, O Allah, and praise be to You, blessed is Your name, and exalted is Your majesty..." the hadith.

And Salim ibn Abi Al-Ja'd and Ya'qub read: "And the retreat of the stars" with the opening of the hamzah meaning: and the aftermath. And from this is the saying of the poet:

I became from my night in the morning like a watcher... with the dawn in the aftermath of a setting star.

And the majority of the people read: "And the retreat of the stars" with the breaking of the hamzah.

The interpretation of Surah [At-Tur] is complete, and praise be to Allah, the Lord of the worlds.