His saying, exalted and majestic is He: "And We did not make the companions of the Fire except angels, and We did not make their number except as a trial for those who disbelieved, so that those who were given the Scripture may be certain, and that those who believed may increase in faith, and that those who were given the Scripture and the believers may not doubt, and that those in whose hearts is a disease and the disbelievers may say, 'What did Allah intend by this example?' Thus Allah leads astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And it is not except a reminder for mankind." "No! And the moon!" "And the night when it departs!" "And the dawn when it breathes!" "Indeed, it is one of the greatest [signs]!" "A warning for mankind!" "For whoever wills among you to advance or remain behind." "Every soul, for what it has earned, is retained." "Except for the companions of the right." "In gardens, they will ask one another." "About the criminals." "What has caused you to enter Saqar?"

His saying, exalted and majestic is He: "Thus Allah leads astray whom He wills," means: by this attribute and this veil over the hearts, He leads astray. Then He informed that He guides whom He wills among the believing Muslims to what has been revealed, and that is due to their knowledge of His power and their understanding of the essence of Allah's authority, so they are certain and envision the truth of what the prophets, peace be upon them, have informed and what Allah, exalted is He, has decreed.

Then He said, exalted and majestic is He: "And none knows the soldiers of your Lord except Him," indicating that the matter is all for Allah, glorified is He, and that the report is only about some of the power, not all of it. The heavens are all filled with various types of angels, all of them in continuous worship, constant humility, and obedience, with no lapse in any of that, not even for a single moment.

His saying, exalted and majestic is He: "And it is not except a reminder for mankind," Mujahid said: The pronoun in His saying, exalted and majestic is He: "It" refers to the Fire mentioned, meaning that mankind remembers it and fears it, so they obey Allah, exalted is He. Some of the knowledgeable said: His saying, exalted and majestic is He: "And it is not" refers to the state, the address, and the warning. Al-Thaalabi said: It has been said: "And it is not" refers to the state, the address, and the warning. Al-Thaalabi also said: It has been said: "And it is not" refers to the Fire of this world, meaning that this is a reminder for mankind of the Fire of the Hereafter.

'And His saying, exalted is He: "Nay" is a response to the disbelievers and the various types of those who attack the truth. Then He swore by the moon, which is a specification of honor and a reminder to reflect on its wonders and the power of Allah, exalted is He, in its various movements, which, despite their multitude and difference, follow a single, unbroken system. Likewise, there is the oath by the night and the dawn. The glorification returns in the end of the thought and the attainment of knowledge to Allah, exalted is He, the Owner of all, the Sustainer of existence, and the Light of the heavens and the earth. There is no deity except Him, the Mighty, the Forgiving. Ibn Kathir, Abu Amr, Ibn Amer, Al-Kisai, and Abu Bakr read: "When it has turned away" with a fatḥah on the dāl and the bā', which is the reading of Ibn Abbas, Ibn Zubair, Ibn Al-Musayyib, Mujahid, Ata, Yahya Ibn Ya'mur, Abu Ja'far, Shaiba, Abu Al-Zinad, Qatadah, Umar Ibn Abdul Aziz, Al-Hasan, and Talhah. Nafi', Hamzah, and Hafs from Asim read: "When it has turned away" with a sukun on the dāl and a four-letter verb, which is the reading of Sa'id Ibn Jubayr, Abu Abdur-Rahman, and Al-Hasan - with a difference from them - Al-A'raj, Abu Shaykh, Ibn Muhaysin, and Ibn Sirin. Yunus Ibn Habib said: "Dabbara" means: it has ended, and "Adbara" means: it has turned away. In the mushaf of Ibn Mas'ud and Ubayy Ibn Ka'b, it is "When it has turned away" with an alif in "When" and a four-letter verb, which is the reading of Al-Hasan, Abu Ruzain, Abu Raja, and Yahya Ibn Ya'mur. Mujahid asked Ibn Abbas, may Allah be pleased with them, about "the end of the night," and he left him until he heard the first caller for dawn, then he said to him: O Mujahid, this is when the night has turned away. Qatadah said: "The night has turned away": it has departed. The poet said:

And by my father, who left the kings and their gathering With a soft, gentle voice like yesterday's end.

And the Arabs say in their speech: "Like yesterday's end." Abu Ali said: Both readings are good.

And the dawn has brightened: it has illuminated and spread its light long before the sun rises. The term 'isfar' is arranged: first, middle, and last. From this word comes 'safar', 'sifr', and 'safir', and a woman has 'safarat' from her face, all returning to the meaning of appearance and clarity. Isa Ibn Al-Fudail and Ibn Al-Samif read: "When it has brightened," as if the meaning is: it has shed the darkness from its face. Abu Hatim weakened this.

His saying, exalted is He: "Indeed, it is one of the great things". Qatadah, Abu Ruzain, and others said the pronoun refers to Hell. It is possible that the pronoun refers to the warning and the matter of the Hereafter, for it is for the state and the story. This verse is like His saying, exalted and glorified is He: "Say, it is a great news" [Sad: 67] "That you are turning away from it" [Sad: 68]. And "the great things" is the plural of "kabirah". The majority of the reciters read: "Indeed, it is one of the great things" with a hamzah in the alif of "one of". It has been narrated from Ibn Kathir that he read: "one of" without a hamzah, which is the reading of Nasr Ibn Asim. Abu Ali said: The lightening in "Indeed, it is one of the great things" is to place the hamzah between the two letters. As for the omission of the hamzah, it is not by analogy, and it has come to be omitted. Abu Al-Aswad Al-Du'ali said:

O Abu al-Mughira, perhaps there is a difficult matter that I relieved with denial from me and its burden. And Thalab recited: If I do not fight, then dress me in a veil... and in the hands, four openings. And His saying, the Exalted: "A warner for mankind," Al-Hasan ibn Abi al-Hasan said: There is no warner more severe than the Fire. This saying implies that "warner" is a state of the pronoun in "Indeed, it" or from His saying, the Exalted: "For one of two." Likewise, it is also possible that "Indeed, it" refers to the story of the Hereafter and the state of resurrection. Abu Ruzain said: Allah, glorified is He, is the warner. This saying implies that "warner" is an object for a verb whose meaning is: worship a warner for mankind or call a warner for mankind. Ibn Zayd said: Muhammad, blessings and peace be upon him. This saying implies that "warner" is an object for a verb whose meaning is: call a warner or convey a warner, and similar to this. It is also possible that "warner" is a source like His saying, the Exalted: "So how was My warning?" [Al-Mulk: 18]. This is the choice of al-Khalil in this verse, which Thalabi mentioned. Therefore, it is described with it for the feminine. Ibn Abi Abla read: "A warner" in the nominative based on the implicit "He is." And His saying, the Exalted: "For whoever among you wishes to advance or lag behind," Al-Hasan said: It is a warning similar to His saying, the Exalted: "So whoever wishes, let him believe, and whoever wishes, let him disbelieve." His saying, the Exalted: "For whoever among you wishes to advance or lag behind," Al-Hasan said: It is a warning similar to His saying, the Exalted: "So whoever wishes, let him believe, and whoever wishes, let him disbelieve" [Al-Kahf: 29]. And His saying, the Exalted: "And We have certainly known the preceders among you and We have certainly known the laggards" [Al-Hijr: 24]. The judge Abu Muhammad, may Allah have mercy on him, said: It is an explanation of the warning, and informing everyone who follows the path of guidance and truth if he verifies the observation, meaning: or by his own eyes he lags behind this rank due to his negligence and poor observation. Then this meaning was strengthened by His saying, glorified and exalted is He: "Every soul is held in pledge for what it earns" as it is necessitated by this saying that the negligent is held in pledge by his evil deeds. And Al-Dahhak said: The meaning is: Every soul that has been justified against it is the word of punishment, and Allah, the Exalted, does not hold anyone from the people of Paradise if Allah, the Exalted, wills. And the pronoun in "held in pledge" is for emphasis, or based on the femininity of the word, not on the meaning of the human being.

And His saying, exalted is He: "Except for the companions of the right" is an apparent exception of separation. Its meaning is: But the companions of the right; and this is because they did not acquire what they are held accountable for. Ali ibn Abi Talib, may Allah be pleased with him, said: The companions of the right in this verse are the children of the Muslims. Ibn Abbas, may Allah be pleased with them both, said: They are the angels, peace be upon them. Al-Dahhak said: They are those for whom the good has preceded from Allah. Al-Hasan and Ibn Kaysan said: They are the sincere Muslims, and they are not held accountable. Then, He, exalted is He, mentioned the state of the companions of the right, and that they are in gardens, asking each other about those who are absent from their acquaintances. When they learn that they are criminals in the Fire, they say to them - or the angels say -: "What brought you into Saqar?" And "brought" means: admitted. From this is the saying of Abu Wajzah al-Sa'di: Until they entered the paths of it in a grip from the offspring of the wanderer of the horizons.