It has become great upon you, it is heavy and burdensome. Among them is His saying, 'And indeed, it is great except for the humble.' It is said: The matter is great to him, meaning himself, as you say: I did such and such for the sake of so-and-so; and so-and-so is heavy in demeanor. From it, 'And for whoever fears the standing of his Lord,' meaning he fears his Lord. Or my standing and my staying among you for long periods, a thousand years minus fifty years. Or my standing and my reminding, because they used to, when they admonished the group, stand on their feet to admonish them, so that their place would be clear and their words heard, as it is narrated about Jesus, blessings of Allah be upon him, that he used to admonish the disciples while standing and they were sitting. 'So gather your plan and your partners,' from gathering the matter and resolving it, when he intends it and is determined upon it. He said: 'Will I rise one day while my matter is gathered?' [O, how I wish I knew, and the events are many... Will I rise one day while my matter is gathered?] The phrase 'and the events are many' means many. It is an interjection. 'And I will rise' is confirmed by the light noon. 'While my matter is gathered' means intended and is determined to be executed. Or the meaning is: and my matter is gathered after its dispersion, and it is a present tense sentence that suffices as a news for 'I will rise.' Or its news. The 'and' is added for emphasis on the connection. And 'gather' relates to the abstract, and 'gather' relates to the tangible. The 'and' means 'with,' meaning: So gather your matter with your partners. Al-Hasan read: 'And your partners' in the nominative, as an addition to the connected pronoun, and it is permissible without emphasis by the separate pronoun due to the long speech, as you say: Strike Zayd and Amr. And it was read: 'So gather' from gathering. 'And your partners' is in the accusative for conjunction with the object, or because the 'and' means 'with.' In the reading of Abu: 'So gather your matter and call your partners.' If you say: How is it permissible to attribute the gathering to the partners? I say: In a mocking manner, like His saying, 'Say, invoke your partners, then plan against me.' If you say: What is the meaning of the two matters? The matter they gather, and the matter that is not a burden upon them? I say: As for the first matter, the intent is to destroy him, meaning: So gather what you want from my destruction and rally around it and exert your utmost in plotting against me. He said this to show his indifference and confidence in what his Lord promised him of protection and safeguarding him, and that they would not find a way to him. As for the second, there are two views: One is that it refers to accompanying them in what they were experiencing with him from the severe situation that was disliked by them, meaning: Then destroy me so that your life is not a source of bitterness and your condition is not a burden upon you: meaning, a burden and distress. 'Al-gham' and 'al-ghumma' are like 'al-karb' and 'al-karba.' The second is that it refers to what was intended by the first matter, and 'al-ghumma' is the covering from his distress if it covers him. Among them is his saying, peace be upon him, 'And there is no burden in the obligations of Allah.' [This is part of the hadith of Wail ibn Hujr in the book of the Prophet, blessings and peace be upon him, to the leaders, and in it: 'And there is no burden in the obligations of Allah.' He said: 'Al-ghumma' is the covering, meaning there is no covering in the obligations of Allah, but it is made manifest.] Meaning:

And let your intention not be to cause my destruction in a concealed manner. He means by saying 'concealed upon you' perhaps he intended it to be ambiguous, thus he said 'upon you', as indicated by Al-Nasafi. But let it be open and well-known, that you openly declare it to me. Then fulfill to me that matter which you desire against me, meaning: deliver to me its cutting and rectification, as His saying, 'And We decreed to him that matter.' Or deliver to me what is due upon you regarding my destruction, just as a man fulfills his debt to his creditor. And do not delay me, nor give me respite. And it has been read: 'then approach me,' with the letter 'fa' meaning: then end up with me with your evil. It was said that it is from the meaning of a man who has approached the open space, meaning: make it clear to me and present it to me. If you turn away, if you disregard my reminder and my advice, then what I have asked you for in return is not something that would drive you away from me, nor do you accuse me for it of coveting your wealth or seeking a reward for advising you. My reward is only with Allah, which is the recompense that He will give me in the Hereafter. That is to say: I have advised you only for the sake of Allah, not for any worldly purpose. And I have been commanded to be among the Muslims, who do not take anything for teaching the religion nor seek worldly gain through it. He means: that is the requirement of Islam, which every Muslim is commanded to uphold. The intention is to make the argument binding upon them and to clear his own position. He mentioned that their turning away was not a failure on his part to conduct the matter with them on the path that should be taken, but rather it was due to their stubbornness and rebellion, nothing else. So they denied him and persisted in denying him. Their denial of him at the end of the long duration was like their denial at the beginning of it, and that was when they were nearing destruction by the flood. And We made them successors, succeeding those who perished by drowning. How was the end of those who were warned? This is to emphasize what happened to them and to warn those whom the Messenger of Allah ﷺ warned about something similar, and to console him.