Meccan, and its verses are 52 [revealed after the kingship] 'In the name of Allah, the Most Gracious, the Most Merciful'

The Inevitable, the hour that is certain to occur, established in its coming, which is coming without a doubt. Or that in which the realities of matters are found regarding reckoning, reward, and punishment. Or that in which matters are realized, meaning: you come to know the truth, from your saying 'I do not know this', meaning: I do not know its reality. The action is made for it, while it is for its people, and its rising is on the beginning and its news is 'What is the Inevitable?', and the origin is: 'The Inevitable, what is it?', meaning: what is it? To magnify its status and to glorify it, thus the apparent is placed in the position of the implicit, because it is more terrifying for it. And 'What has informed you?' and what has informed you of what the Inevitable is, meaning: you have no knowledge of its essence and the extent of its greatness, to the point that it is of such magnitude and severity that no one can comprehend it or imagine it, and however you estimate its condition, it is greater than that. And 'What has informed you?' is in the position of the beginning. And 'What has informed you?' is suspended because it contains the meaning of questioning.

By the Clamor that strikes people with terror and horrors, and the sky with splitting and bursting, and the earth and mountains with crushing and obliteration, and the stars with extinguishing and falling. And it is placed in the position of the pronoun to indicate the meaning of striking. In the Inevitable: an increase in describing its severity, and when it was mentioned and magnified, it followed the mention of those who denied it and what befell them due to their denial, reminding the people of Mecca and frightening them of the consequences of their denial.

By the Overwhelming, which is the event that exceeds the limit in severity. There is a difference of opinion regarding it; it was said: the earthquake. And from Ibn Abbas: the thunderbolt. And from Qatadah: Allah sent upon them a cry that destroyed them.

And it was said: the Overwhelming is a source like health, meaning: by their transgression, and it is not so due to the lack of contrast between it and the saying 'with a fierce wind', and the fierce wind is the one that has a loud sound and a clamor. And it was said: the cold one from the fierce wind, as if it is the one in which the cold is repeated and increased: it burns due to its severe coldness.

Fierce, severe in force and tyranny, is a metaphor. Or it was fierce against 'Aad, so they could not repel it with a trick, by hiding in a building, or seeking refuge in a mountain, or hiding in a pit, for it would pull them from their hiding places and destroy them. And it was said: it was fierce against its guardians, so it came out without measure or weight. It was narrated from the Messenger of Allah, blessings and peace be upon him: 'Allah did not send a ship of wind except with a measure, nor a drop of rain except with a measure, except on the day of 'Aad and the day of Noah, for the water on the day of Noah overflowed the guardians, so they had no way against it, then he recited: 'Indeed, when the water overflowed, We carried you in the vessel.' And the wind on the day of 'Aad was fierce against the guardians, so they had no way against it, then he recited: 'with a fierce wind.' [Narrated by Al-Thalabi and Ibn Mardawayh from the narration of Musa ibn Ayyin from Al-Thawri from Musa ibn Al-Musayyab from Shahr ibn Hawshab from Ibn Abbas, raised. And Al-Tabari narrated it from the path of Mehran ibn Abi Umar from Sufyan, as a statement.] And it may be a description of severity and excess in it.

The decisive: it is not free from being a plural of decisive like witnesses and sitting, or a source like grateful and ungrateful, if it is plural, then the meaning of his saying 'decisive' is ill-omened, having cut off all good and uprooted all blessing.

Or consecutive gusts of winds: that did not lessen for an hour until they came upon them, likening their succession to the succession of the decisive act in reapplying the cauterization on the disease, again and again until it is cut off. And if it is a source: then it may be in the accusative case with an implied verb, meaning: it cuts off decisively, meaning it uproots completely. Or it may be an adjective as you say: possessing decisiveness.

Or it may be a purpose, meaning: it was made subservient to them for uprooting. And Abdul Aziz ibn Zararah Al-Kalabi said:

So He distinguished between them a time... in which years of cutting followed one another. [This is by Abdul Aziz bin Zararah Al-Kalabi, and the essence of the speech is: So He distinguished between them a time, and 'between them' is a term for distinction. However, he intended to emphasize by making the distinction between the parts of this term as well, so he said: So He distinguished between them a time. If He distinguished between the term, then He has necessarily distinguished between its companions, so it is a form of metaphor. It can also be that the second 'between' is a metaphor for the connection that exists among them. Perhaps its origin is: So He distinguished between their essence and the reason for the distinction of time among them, describing it as years of cutting that followed one another. Cutting is: the severing, and cauterizing with fire repeatedly until the blood stops. The apparent words of Al-Jahiz indicate that it is singular, as he said: days of cutting, meaning: eradicated. And 'cutting' can mean ill omen. It is also possible that it is a plural of 'cutting' like 'bowing' and 'prostration', meaning: cutting and severing the doors of goodness.]

And Al-Suddi read: 'cutting', with an open vowel as a condition of the wind, meaning: He made it a scourge upon them, eradicated. It was said: These are the days of the old woman, as an old woman from 'Aad hid in a cave, and the wind took her on the eighth day and destroyed her.

It was said: These are the days of weakness, which are the end of winter, and their names are: Al-San, Al-Sanbar, Al-Wabar, Al-Amir, Al-Mu'tamir, Al-Mu'allil, and Al-Mutfi' Al-Jamr. It was said: Al-Makfi' Al-Za'in [The phrase 'It was said Al-Makfi' Al-Za'in' refers to the gathering of 'Za'in', which is the litter, as indicated by Al-Sahih.] And the meaning of 'He made it a scourge upon them' is that He subjected it to them as He willed in its winds or in the nights and days. And it was read: 'the trunks of palm trees from what remains or from a remaining self or from remaining, like 'the tyrant' meaning 'tyranny'.