The approaching: the Day of Resurrection. It is named thus because of its proximity. It may be that by the Day of Approaching, he means the time of the approaching plan, which is their nearing entry into the Fire. At that time, their hearts will rise from their places and stick to their throats. They will neither exit to die, nor return to their places to breathe and find relief. But they will be obstructed like a thorn, as Allah, glorified and exalted is He, said: 'So when they see it approaching, the faces of those who disbelieved will be distressed.' If you say: How is 'kāẓimīn' (those who suppress) in the accusative? I say: It is an adjective for the possessors of hearts in meaning, because the meaning is: when their hearts are at their throats, they are suppressing them. It may also be an adjective for the hearts, and that the hearts are suppressing in grief and distress while reaching the throats. The reason for the plural 'kāẓim' is that it is described with suppression, which is an action of the rational beings, as Allah, glorified and exalted is He, said: 'I saw them prostrating.' And He said: 'And their necks remained humbled before it.' This is supported by the reading of those who recited: 'kāẓimūn.' It may also be an adjective for His saying: 'And warn them,' meaning: and warn them while they are suppressing or nearing suppression, like His saying: 'Enter it, remaining forever.' The 'hamīm' (the beloved) is a metaphor for the one who intercedes, because the reality of obedience is like the reality of command in that it is only for one above you. If you say: What is the meaning of His saying: 'And there is no intercessor who is obeyed'? I say: It is possible that the negation includes both intercession and obedience together, and that it includes obedience without intercession. [Māhūn said: 'It is possible that the negated is the intercessor who is described by its attribute, which is obedience, and it is possible that the negated is the attribute, which is obedience, while the intercessor remains.' Ahmad said: 'The possibility comes from the fact that the negation applies to the entirety of the described and the attribute. The negation of the entirety is as if negating each of its parts, and it is also possible to negate one of them, with the intention here - as he said - being the negation of both matters together. He said: 'The benefit of mentioning the described is that it serves as evidence for the negation of the attribute, because if the described is negated, the attribute is certainly negated.' I said: 'It is as if he negated the attribute twice from different angles.'] Just as you say: 'I do not have a book for sale,' it is possible to negate the sale alone, and that you have a book but you do not sell it, and to negate both together, that you have no book, nor is it for sale. And similarly: 'And you do not see the lizard therein retreating.' [This witness has been explained in the first part, page 426, so refer to it if you wish, the corrector.] He means: the negation of the lizard and its retreating. If you say: So which of the two possibilities should it be taken? I say: It should be taken as the negation of both matters together, because the intercessors are the allies of Allah, and the allies of Allah do not love or approve except for whom Allah loves and approves, and Allah does not love the wrongdoers, so they do not love them. If they do not love them, they will not support them nor intercede for them. Allah, glorified and exalted is He, said: 'And for the wrongdoers there are no supporters.' And He said: 'And they do not intercede except for whom He approves.' And because intercession is only in the increase of favor, [The saying 'it is only in the increase of favor' is according to the Mu'tazilites. As for the Ahl al-Sunnah, it can also be for exiting from the Fire, as established in Tawhid. The hadith of intercession is well-known; indeed, the disbelievers have no exit from the Fire.] and the people of favor and its increase are only the people of reward, as evidenced by His saying: 'And He increases them from His bounty.' And from al-Hasan, may Allah be pleased with him: 'By Allah, they will have no intercessor at all.' If you say: The purpose is achieved by mentioning the intercessor and negating it, what is the benefit in mentioning this attribute and negating it? I say: There is a great benefit in mentioning it, which is that it is included with it, so that the negation of the described serves as evidence for the negation of the attribute, because the attribute cannot exist without its described. Thus, it would be a removal of the assumption of the existence of the described. Its clarification is that if you are reproached for staying away from the battle and you say: 'I do not have a horse to ride, nor do I have a weapon to fight with,' you have made the absence of the horse and the lack of the weapon a reason preventing you from riding and fighting, as if you are saying: 'How can I ride and fight when I have neither horse nor weapon?' Likewise, His saying: 'And there is no intercessor who is obeyed' means:

How can intercession occur when there is no intercessor? The mention of intercession and testimony is to indicate its impossibility due to the absence of an intercessor. This is placed in the context of the known command. The saying 'the known command' means that which the listener recognizes and accepts, as is the case with a witness to a claim. If the absence of the intercessor is known, it does not negate the possibility of imagining its existence. With this, his previous statement becomes clear, and this serves to remove the illusion of the described.