If you say: What is the reason for the conjunction of His saying, "Then some of them turned to others"? I say: It is upon which they are served. The meaning is: They drink and converse over the drink, as is customary in drinking. He said: "And there remains not of the pleasures except... the conversations of the noble over the wine." Al-Farazdaq says: "And there remains no pleasure of pleasures except the pleasure of the conversations of the noble, or there remains no desire of the delightful desires except the conversations of the noble over the wine." He used the preposition indicating superiority because the drink is before them and the conversation from their mouths is above it. The apparent form would be: "And there remains of the pleasures," but he feminized the verb because it is empty for what comes after except, or for the previous interpretation. Then some of them turn to others, asking about what happened to them and what happened to them in the world, except that it was brought in the past tense, following Allah's custom in His news. It was read: "from the believers," "from the believing." And "from the believers" with a doubled ص, from "to believe." It is said: It was revealed about a man who donated his wealth for the sake of Allah, then he needed and begged some of his brothers, and he said: "And where is your wealth?" He said: "I donated it so that Allah may compensate me with something better than it in the Hereafter." He said: "Are you among those who believe in the Day of Judgment?" Or among those who donate seeking reward. And Allah will not give you anything, for they are in debt, they are to be recompensed, from debt which is the recompense. Or they are touched, they are governed. It is said: He governed him, he was governed. Among them is the saying: "The wise one is the one who governs himself." It was narrated by Al-Tirmidhi, Ibn Majah, Al-Hakim, Ahmad, Al-Bazzar, Abu Ya'la, Al-Harith, and Al-Tabarani, all from the narration of Abu Bakr Ibn Abi Maryam from Dumrah Ibn Habib from Shaddad Ibn Aws. The one who said: "Are you looking towards the Fire to show you that companion?" It is said that in Paradise there are windows from which its people can see the people of the Fire. And it is said: The speaker is Allah, the Mighty and Majestic. And it is said that some angels say to the people of Paradise: "Do you wish to look and know where your place is compared to the place of the people of the Fire?" It was read: "looking," "to look." And "to show" with emphasis, in the past and the present tense: "And looking to show," and "to show" with lightening, in the past and the present tense. It is said: So-and-so appeared to us, and to look, and to show mean the same. The meaning is: Are you looking at the companion, so I will also show? Or they were offered to look, and they rejected it, so he looked after that. And if you consider the looking as from someone who made him look, the meaning is: That when his looking was conditioned upon their looking, which is from the etiquette of sitting together, that he does not monopolize something without his companions, as if they are the ones who made him look. And it is said: The address in this is to the angels. And it was read: "looking" with a kasra on the ن, meaning: "looking at me," so the connected form is placed in place of the separated, as in His saying: "They are the doers of good and the enjoiners of good." They are the doers of good and the enjoiners of good... when they fear a significant incident of time. The good is in the accusative. And it is said: I commanded you with good and I commanded you with it, so the enjoiners of good: is a doer that requires a second object by itself, and it was right to separate but it was connected, and perhaps it was more impactful in the verse than in the simple doer without the ل. And what is extra: that is, if they feared a significant incident of time. It is narrated: terrifying, that is, frightening, and its right is in the letter ع. Or he likened the doer in that to the present tense due to their closeness, as if he said: "You are looking," and it is weak and does not occur except in poetry. "In the middle of the Hellfire," it is said: I tired until my balance was cut off. And from Abu Ubaidah: 'Isa Ibn Umar said to me: I used to write, O Abu Ubaidah, until my balance was cut off. "If" is a light form of the heavy, and it enters upon "was about to" as it enters upon "was" and similar. "If he was about to mislead us" and the ل is the distinguishing factor between it and the negator. And "the destruction" is the annihilation. And in the reading of Abdullah: "to mislead you," the blessing of my Lord is the protection and success in holding onto the bond of Islam, and the disavowal from the evil companion. Or the grace of Allah with the reward and being among the people of Paradise from those who were present among those who brought the punishment as you and your likes were present.