His saying, exalted and majestic is He: "So believe in Allah and His Messenger and the Light which We have sent down. And Allah is All-Aware of what you do." "On the Day He will gather you for the Day of Gathering. That is the Day of Mutual Loss. And whoever believes in Allah and does righteous deeds, He will expiate for him his evil deeds and admit him into Gardens beneath which rivers flow, abiding therein forever. That is the great success." "And those who disbelieve and deny Our signs, they are the companions of the Fire, abiding therein. And wretched is the destination." "No calamity strikes except by the permission of Allah. And whoever believes in Allah, He will guide his heart. And Allah is All-Knowing of everything." This is a call to Allah, the Most High, and a conveying and warning. And "the Light" is the Qur'an. The worker in "the Day" (p-321) may be understood as "you will be informed," and it may be understood as "All-Aware," and He, exalted is He, is All-Aware every day, but He specifies that day because it is a day in which the knowledge of Allah, the Most High, will harm them regarding their matters. The majority of the seven reciters read: "He will gather you" with a pronounced 'ayn, and Abu 'Umar read it with a silent 'ayn. It has been narrated from him that he pronounced it with a 'dammed' sound. This is permissible to pronounce a vowel with a pause, even if it is for grammatical reasons, as Jarir said:

........... so the Arabs did not recognize you.

And "the Day of Gathering" is the Day of Resurrection, and it is the Day of Mutual Loss; this is because each one will rise from his grave hoping for a share or a status. When the recompense occurs, the believers will reproach the disbelievers because they are rewarded with Paradise while the disbelievers are in the Fire. Mujahid and others inclined towards this meaning. And this action in "Mutual Loss" is not from two, but it is like "he humbled himself" and "he bore the burden."

Nafi', Ibn 'Amir, and Al-Mufaddal from 'Asim read: "We disbelieve" with a 'noon,' and likewise "We will admit him," and this is the reading of Al-A'raj, Abu Ja'far, Shaiba, and Al-Hasan with differences. The rest read, and Al-Amash, 'Isa, and Al-Hasan in both places with a 'ya,' meaning: Allah will expiate. The first is the 'noon' of greatness.

And His saying, exalted is He: "No calamity strikes" may mean the calamities which are misfortunes, and He specified them because they are the most important to people and have the clearest effect on their souls. It may mean all incidents of good and evil, and that is because the ruling is one that they occur by the permission of Allah, the Most High. And "permission" in (p-322) this context is an expression of knowledge, will, and enabling occurrence.

And His saying, exalted is He: "And whoever believes in Allah, He will guide his heart," the interpreters said: the meaning is: whoever believes in Allah, the Most High, and knows that everything is by the decree, destiny, and knowledge of Allah, his calamity becomes easy for him, and he submits the matter to Allah, the Most High. And Sa'id ibn Jubair and Talha ibn Musarif read: "He will guide" with a 'noon.' And Al-Dahhak read: "He is guided" with a pronounced 'ya' and an open 'dal' "his heart" in the nominative case. And Ikrimah read that he pronounced the 'hamzah' as a 'silent alif,' meaning that the one who has the calamity submits, so his soul becomes calm, and Allah, the Most High, guides the believer to the right in matters. And His saying, exalted is He: "And Allah is All-Knowing of everything" is an absolute generality according to its apparent meaning.