'In the name of Allah, the Most Gracious, the Most Merciful' Allah, the Exalted and Majestic, said: "And they said, 'If we had been listening or reasoning, we would not be among the companions of the Blaze.'" "So they acknowledged their sin, so woe to the companions of the Blaze." "Indeed, those who fear their Lord in the unseen will have forgiveness and a great reward." "And whether you keep your saying secret or declare it, indeed, He is Knowing of that within the breasts." "Does He not know who created while He is the Subtle, the Acquainted?" "He is the One who made the earth subservient to you, so walk among its slopes and eat of His provision, and to Him is the resurrection." The meaning is that the disbelievers said to the guardians in their conversation: 'If we had been able to hear or reason in a way that would benefit us and suffice us, we would have believed and would not have deserved to remain in the Blaze.' Then Allah, the Exalted, informed Muhammad, blessings and peace be upon him, that they acknowledged their sin at a time when acknowledgment is of no benefit. And His saying, the Exalted, "So woe to them" is an invocation against them, and this is permissible from Allah, the Exalted, in that this saying is established eternally; its existence has not occurred and will not occur except in the Hereafter. It is as if it is in the realm of the expected in which supplication is made, just as you say: 'Woe to Zayd' and 'distance,' and it is understood in all of this by implying an action. As for what has occurred and is established, the correct form is the nominative, as Allah, the Exalted, said: "Woe to those who give less." [Al-Mutaffifin: 1] and "Peace be upon you," [Ar-Ra'd: 24] and other similar examples. The majority read: "So woe" with the ح (ḥ) being silent, and Al-Kisai read: "So woe" with the ح (ḥ) being pronounced, and both are valid languages. Then Allah, the Exalted, described the people of faith, who are those who fear their Lord. His saying, the Exalted, "in the unseen" can have two meanings: One of them is the unseen that they were informed about, such as resurrection, the path, the scale, Paradise, and Hell. They believed in that and feared their Lord regarding it. This is what Qatadah inclined towards. The second meaning is that they fear their Lord when they are away from the eyes of people, meaning: in their private moments. From this comes the saying of the Arabs: 'So-and-so is safe from the unseen,' meaning: he does not harm. The meaning is that they act according to their fear in their prayers, worship, and solitude. The first possibility is praise for sincerity and faith, and the second is praise for good deeds in private, and that is more likely that they would do it openly. And His saying, the Exalted, "And whether you keep your saying secret or declare it" is addressed to all of creation. Ibn Abbas, may Allah be pleased with him, said: The reason for it is that the polytheists said to one another: 'Keep your saying secret; only Muhammad will hear you.' The meaning is that the matter is the same to Allah, the Exalted, because He knows what is in the breast without it being spoken. So how about when it is spoken, whether secretly or openly? And "what is in the breasts" refers to what is within them, just as it is said: 'The wolf is envious of what is in its belly.' And its interpretation has been mentioned previously more than once.

And His saying, exalted is He: "Does He not know who created?" The people have differed in the grammatical analysis of "who." Some grammarians said: Its analysis is nominative, as if He, exalted is He, said: "Does the Creator not know His creation?" Thus, the object here is omitted. Among them are those who said: Its analysis is accusative, as if He, exalted is He, said: "Does Allah not know who created?" And Makki said: The people of deviation have relied on this interpretation; because it implies that those whom Allah, exalted is He, created are the servants, in that He said: "who," so the actions are excluded from that. This is because the Mu'tazilah say: The servants create their actions. Their reliance on this interpretation is weak, and the discussion with the Mu'tazilah regarding the issue of the creation of actions is based on something other than this; because this verse is a proof for them, not against them.

And "the dhulul" is a form meaning made submissive, that is: submissive. It is like a ride and a milker. It is said: dhulul is evident in submission, with a kasrah on the dhāl, and dhalīl is evident in humiliation, with a ḍammah on the dhāl.

And the interpreters have differed in the meaning of "the manakib." Ibn Abbas, may Allah be pleased with him, said: Its manakib are its sides, and they are the mountains. And Mundhir ibn Sa'id said: They are its edges, and they are the sides. And Mujahid said: They are the corners and the paths. This is a saying that aligns with the language; because it inclines to the right and left, and the walker inclines in it, in the manakib.

And this verse enumerates blessings in facilitating the affairs for the people, and in enjoying the provision of Allah, exalted is He. And "the nushur" is life after death.