On the Day He gathers. It is a substitute for the accusative. [Mahamud said: "On the Day He gathers is a substitute for the accusative..." Ahmad said: "And its being in the accusative then is the accusative of the object, not the adverbial, according to the ruling of the substituted from."] In His saying: (And fear Allah), and it is from the substitute of inclusion, as if it were said: And fear Allah on the Day of His gathering. Or it is an adverbial for His saying: (He does not guide). [He returned to his words. He said: "Or it is an adverbial for His saying: He does not guide the corrupt people..." Ahmad said: "And on this it is also an object."] That is, He does not guide them to the path of Paradise on that Day as He does with others. Or it is in the accusative due to the implied 'remember.' Or on the Day Allah gathers the messengers, it was such and such.

And what is in the accusative by your response. [He returned to his words. He said: "And what is in the accusative by your response is the accusative of the source meaning: what response..." Ahmad said: "And the glorification in this is like the glorification by silence about the connection in the like of: nothing happened except after the two and the two."] The accusative of the source, meaning: what response you gave. If the answer were intended, it would have been said: What did you respond with? If you say: What is the meaning of their question? I say: It is a reproach to their people, just as the question of the buried girl was a reproach to the one who buried her. If you say: How do they say: We have no knowledge while they knew what they were responded with? I say: They know that the purpose of the question is to reproach their enemies, so they leave the matter to His knowledge and His encompassing of what they were afflicted with from them [The saying "what they were afflicted with from them" means they were tested. In the Sahih, "his death" and "his affliction" if I tested you. (A)] and what they endured from the evil of their response, showing their complaint and resorting to their Lord for vengeance against them. And this is greater upon the disbelievers and more devastating to their limbs and more likely to bring them regret and downfall in their hands, when the reproach of Allah and the complaint of His prophets against them are combined. An example of this is that some of the Khawarij might attack the ruler specifically from his special ones with a calamity that the ruler knows and has seen its essence and has resolved to take revenge for it against him. He gathers between them and says to him: What did this Khawarij do to you while he knows what was done to him, wanting to reproach him and admonish him? He says to him: You know better what was done to me, entrusting the matter to the knowledge of his authority, relying upon him, and showing the complaint, and glorifying what has befallen him from it. It was said: From the horror of that Day they will be frightened and bewildered. [He returned to his words. He said: "And it was said that from the horror and fright they will be bewildered about the answer..." Ahmad said: "And also, what is being asked about is their response when they call them to Allah, not what happened after that which the knowledge of the messengers does not relate to, and Allah knows best."] They will be bewildered about the answer, then they will respond after their minds return to them by bearing witness against their nations. And it was said: Its meaning is that our knowledge is insignificant alongside Your knowledge and overwhelmed by it, for You are the Knower of the unseen. From the knowledge of the hidden, the apparent matters do not escape You, including the response of the nations to their messengers, as if there is no knowledge for us beside Your knowledge. And it was said: We have no knowledge of what was among them after us, and the judgment is for the conclusion. And how could their matter be hidden from them when they saw them with black faces and blue eyes reproaching? And it was read (the Knower of the unseen) in the accusative. [He returned to his words. He said: "And it was read the Knower of the unseen in the accusative..." Ahmad said: "And this is from the category of I am Abu al-Najm and my poetry and my poetry. "]

And it has been mentioned before regarding the verses. And I only mentioned these three regarding the grammatical cases due to their ambiguity except to the skilled, and they are few. The speech has been completed with His saying: "Indeed, You are" meaning, "You are the one described by Your known attributes of knowledge and others." Then, "the Knower of the Unseen" is in the accusative for specification, or for calling, or it is an attribute of the name "that". When Allah said: "the Day He will gather" is a replacement for (the Day of Gathering), and the meaning is that He will reproach the disbelievers on that day by questioning the messengers about their responses, and by enumerating what He has shown through their hands of great signs. They denied them and called them magicians. Or they exceeded the limit of belief to the extent that they took them as gods, as some of the Children of Israel said regarding what was shown through the hand of Jesus, peace be upon him, of clear signs and miracles: "This is nothing but clear magic." And some of them took him and his mother as two gods. "I supported you" means "I strengthened you." And it was read as "I supported you" in the form of a verb. "By the Spirit of the Holy" refers to the words by which the religion is enlivened, and it is attributed to the Holy because it is the cause of purity from the harms of sins. The evidence for this is His saying, "She will speak to the people while in the cradle," in the position of a state, because the meaning is that she speaks to them as a child and as an adult, except that in the cradle there is evidence of a limit of childhood. And it was said that the Spirit of the Holy is Gabriel, peace be upon him, by whom he was supported to establish the proof. If you say: What is the meaning of His saying: "in the cradle and as an adult"? I say: Its meaning is that he speaks to them in these two states, without the difference in your speech at the time of childhood and at the time of adulthood, which is the time of full intellect and reaching maturity, and the limit at which prophets are inspired. And the Torah and the Gospel are specifically mentioned from what the Book and Wisdom encompass, because the intention is the genus of the Book and Wisdom. And it was said that (the Book) is the script. And (the Wisdom) is the precise and correct speech like the form of the bird, in the form of the bird, by My permission, by facilitating it. And "He breathes into it" refers to the pronoun for the letter "kaf," because it is an attribute of the form that Jesus, peace be upon him, used to create and breathe into, and it does not return to the form added to it because it is not from his creation nor from his breathing in anything. Likewise, the pronoun in "it will bring forth the dead" refers to bringing them out of the graves and resurrecting them. It was said: He brought out Sam, the son of Noah, and two men, a woman, and a maid. And when I restrained the Children of Israel from you, meaning the Jews when they intended to kill him. And it was said: When Allah, the Exalted, said to Jesus, "Remember My favor upon you," he used to wear hair and eat trees and did not save anything for tomorrow, saying: "With every day is his provision." He had no house to be destroyed, nor a child to die; wherever he spent the night, he stayed.