Among the news from the Qur'an that contains the news of the past nations or the news of the Hereafter, and what is described of the punishment of the disbelievers is a warning, a place of warning. The meaning is: it is in itself a place of warning and a likelihood of it, like His saying, 'Indeed, you have in the Messenger of Allah a good example,' meaning he is an example. And it was recited as 'مُزْدَجَرٌ' with the تاء of 'افتعال' turned into زاي and the زاي merged in it, which is a profound wisdom instead of 'ما'. Or it is on: it is wisdom.

And it was recited with the accusative case as a حال from 'ما'. If you say: if 'ما' is relative, it is permissible for you to make 'حكمة' an accusative حال, how do you act if it is descriptive? And this is the apparent meaning. I say: the description specifies it: so it is good to make the حال accusative from it. 'فَمَا تُغْنِ النُّذُرُ' is a negation or denial. And 'ما' is in the accusative, meaning: what benefit do the warnings provide? 'فَتَوَلَّ عَنْهُمْ' for you know that the warning does not benefit them. The accusative 'يَوْمَ يَدْعُ الدَّاعِ' is either by saying 'they will come out' or by implying 'remember'.

And it was recited by dropping the ياء, being sufficient with the كسرة. And the caller is Israfil or Gabriel, as His saying, 'يَوْمَ يُنادِ الْمُنادِ'. 'إِلَى شَيْءٍ نُكُرٍ' is something terrible that the souls deny because they have not experienced anything like it, which is the horror of the Day of Resurrection. And it was recited: 'نُكِرَ' with a lightening, and 'نُكِرَ' meaning denied. 'خُشَّعاً أَبْصارُهُمْ' is a حال from the ones coming out, an action for the eyes and a mention, as you say: their eyes are humbled. And it was recited: 'خاشعة', meaning: their eyes are humbled.

And 'خشعا', meaning: their eyes will humble themselves, and it is a language of those who say: 'Eat me, the fleas', and they are Tayy. And it is permissible that in 'خُشَّعاً' there is a pronoun for them, and 'أَبْصارُهُمْ' can be a substitute for it. And it was recited: 'خشع أبصارهم', as a beginning and news, and the place of the sentence is in the accusative as a حال. Like His saying:

'I found him present with generosity and nobility.'

He says: 'Indeed, what I hoped for was the remainder of his bounty or an increase of his bounty: I found him accompanying generosity and nobility.' And they are the subject, and their news is 'حاضراه', and the place of the sentence is in the accusative as a second object, and their presence is a metaphor for their standing by it.

And the humility of the eyes is a metaphor for humiliation and retreat, because the humiliation of the humiliated and the pride of the honored appear in their eyes. And it was recited: 'يخرجون من الأجداث', from the graves, 'كَأَنَّهُمْ جَرَادٌ مُنْتَشِرٌ', the locust is a metaphor for multitude and swaying. It is said about the large army that some of it is mixed with some: they came like locusts, and like 'الدبا'.

The term 'الدبا' refers to locusts before they fly, and the singular is 'دباة'. They are spread everywhere due to their abundance, 'مُهْطِعِينَ إِلَى الدَّاعِ', rushing with their necks extended towards it. And it was said: looking towards it without averting their eyes. He said: 'I have been made a servant to Namar ibn Sa'd, and Namar ibn Sa'd is obedient to me and rushing.'

The speech indicates the omission of the interrogative particle of denial, meaning: 'Does this man take me as a servant?' and the omission of the object of 'أرى' is indicated by the situation, which is his saying: 'Namar ibn Sa'd is obedient to me and rushing', meaning: he is waiting for my command to comply with it. Or rushing to comply with it, and he expressed in the position of omission his amazement at it and his disdain for its matter, and Namar is with a silent م.