It was recited: 'tasīr', from 'sīrat' - and 'nasīr', from 'sīrnā'. And 'tasīr', from 'sārat', meaning: it moves in the atmosphere. Or it goes with it, by making it scattered dust. And it was recited: 'wa tarā al-arḍa 'alā al-binā'i lil-maf'ūl bārizatan', there is nothing covering it from what was on it. 'Wa ḥasharnāhum' and we gathered them to the standing place. And it was recited: 'fa lam nughādir', with the 'n' and 'y'. It is said: 'ghādara' and 'aghādara' if he left him. From it is 'al-ghadr', leaving the fulfillment. 'Al-ghadīr' is what the flood left behind. Their state was likened to that of the soldiers presented before the king, chosen and manifest, their group is seen as each one is not hidden from another. 'Qad ji'tumūnā', meaning we said to them: 'Indeed, you have come to us.' This implied subject is the cause of the accusative in 'yawm nasīr'. It is permissible to be in the accusative by implying 'udhkur'. The meaning is: 'We have sent you as We created you the first time.' And it was said: 'You have come to us naked, with nothing with you, as We created you initially,' as in the saying: 'And indeed, you have come to us individually.' If you say: why was 'ḥasharnāhum' mentioned in the past after 'nasīr' and 'tarā'? I say: to indicate that their gathering was before the movement and before the manifestation, to witness those great horrors, as if it were said: 'And We gathered them before that, a promise, a time for fulfilling what you were promised on the tongues of the prophets regarding resurrection and revival.'