Bayatan is an accusative case indicating a time of night. If you say: why not say at night or during the day? I say: because it is intended that if His punishment comes to you at night, you will be in your homes, unaware and sleeping, just as the enemy ambushes. And bayat means to spend the night, just as salam means to give peace. Likewise, His saying during the day means at a time when you are busy seeking livelihood and earning. The same applies to bayatan while they are sleeping, and duha while they are playing. The pronoun in minhu refers to the punishment. The meaning is that the punishment is all detestable, bitter in taste, and causes aversion. So what is it that they hasten towards, when nothing of it warrants haste? It may also mean astonishment, as if it were said: what is it that they hasten towards, which is severe? The pronoun in minhu is to clarify in this case. It is said: the pronoun in minhu refers to Allah, the Exalted. If you say: what does the question relate to? And where is the condition's answer? I say: it relates to araytum, because the meaning is: inform me what the criminals hasten towards, and the answer to the condition is omitted, which is: you will regret the haste, or you will recognize the error in it. If you say: why not say: what do you hasten towards? I say: it was intended to indicate the reason for leaving haste, which is the crime, because it is the right of the criminal to fear punishment for his crime, and he perishes in fear of its coming, even if it is delayed, let alone hastening it. It may also be that what do the criminals hasten towards is the answer to the condition, like saying: if I come to you, what will you feed me? Then the sentence relates to araytum, and that athumma idha ma waqa'a amantum bihi is the answer to the condition, and what do the criminals hasten towards is an interruption. The meaning is: if His punishment comes to you, will you believe in it after it has occurred, when faith will not benefit you? The introduction of the interrogative particle on thumma is like its introduction on wa and fa in the saying: afaa amina ahl al-qura, awaa amina ahl al-qura. Now, it is intended to say, as if it were said to them when they believed after the punishment occurred: now you believe in it, although you were hastening it, meaning: and you were denying it, because their hastening was in the manner of denial and rejection. It is read: alan, by omitting the hamzah that follows the lam and placing its movement on the lam. Then it was said to those who wronged, in continuation of the previously implied saying before now.