Meccan, and its verses are 44 [revealed after Al-Haaqqa] 'In the name of Allah, the Most Gracious, the Most Merciful'.

The term 'asked' implies 'called', so it is as if it were said: a caller called for a punishment that is coming, from your saying: he called for such and such. When he requests and seeks it. From it is His saying, 'They call therein for every fruit.' And from Ibn Abbas, may Allah be pleased with him, it is said that it is Al-Nadr bin Al-Harith who said: 'If this is the truth from You, then rain upon us stones from the sky or bring us a painful punishment.' And it is said that it is the Messenger of Allah, blessings and peace be upon him, who hastened for punishment for the disbelievers. And it was read: 'A questioner asked', and it is on two aspects: either it is from the questioning, which is the language of Quraysh, they say: 'Silt' meaning 'you ask', and they are asking each other, or it is from 'flowing'. This is supported by the reading of Ibn Abbas: 'A flood flowed', and 'the flood' is a source meaning 'the questioner', like 'the depth' meaning 'the deep'. The meaning is: a valley of punishment rushed upon them and destroyed them. And from Qatadah: 'A questioner asked about the punishment of Allah, upon whom it descends and upon whom it falls?' So it was revealed, and the question here implies concern and interest.

If you say: How is his saying 'for the disbelievers' connected? I say: It is connected in the first saying to the punishment as a description of it, meaning: a punishment that is coming for the disbelievers, or by the action, meaning: he called for the disbelievers for a punishment that is coming. Or by 'coming', meaning: a punishment that is descending for them. And in the second aspect: it is an introductory statement answering the questioner, meaning: it is for the disbelievers.

If you say: How is his saying 'from Allah' connected? I say: It is connected to 'coming', meaning: coming from Him, or to 'the one who has no repeller', meaning: there is no repeller from Him when its time comes and wisdom necessitates its occurrence.

'Of the ascents' is the plural of 'ascent', then he described the ascents after their extent in height and elevation, saying: 'The angels and the Spirit ascend to Him' to His Throne and where His commands descend from it. 'On a day the measure of which is like the measure of fifty thousand years of what the people count.' And the Spirit is Gabriel, peace be upon him, he singled him out for his distinction in virtue. And it is said that the Spirit is a creation that are guardians over the angels, just as the angels are guardians over the people.

If you say: How is his saying 'so be patient' related? I say: It is related to the questioner, because the hastening for victory through punishment was only in mockery of the Messenger of Allah, blessings and peace be upon him, and in denial of the revelation, and that was something that distressed the Messenger of Allah, blessings and peace be upon him, so he was commanded to be patient with it. Likewise, the one who asked about the punishment for whom it is, asked in a manner of obstinacy, and he was from the disbelievers of Mecca. And whoever read: 'A questioner asked', or 'a flood', its meaning is: the punishment has come close to occurring, so be patient, for the time of vengeance has approached. And it has been made in a day as a connection to 'coming', meaning: it will occur on a long day whose measure is fifty thousand years of your years, which is the Day of Resurrection: either it is an extension for its severity upon the disbelievers, or because it is truly so. It is said that it has fifty stations, each station being a thousand years, and what is that for the believer except as between Dhuhr and Asr. The pronoun in 'they see it' refers to the coming punishment, or to the Day of Resurrection for those who connected 'on a day' to 'coming', meaning: they consider it impossible, while we see it as near and easy in our power, not far from us nor difficult. The intended meaning of 'far' is far from possibility, and 'near' is...

The close one to him. It is stated that "on the Day when it will be close" means: it is possible and not difficult on that day. Or it is implied that it will occur, as indicated by the reality of it. Or on the day when the sky will be like molten brass. It was like this and that. Or it is an alternative to "in a day" for those who relate it to a reality like molten brass, similar to the color of oil. And from Ibn Mas'ud: like melted silver in its coloration, like dyed wool, because the mountains are new, white and red, differing in colors, and deep black. When it is crushed and scattered in the air, it resembles the wool that is fluffed up when the wind blows. And no friend will ask a friend, meaning he will not ask him how he is or speak to him, because everyone is preoccupied with what occupies him from questioning. They will see them, meaning the close ones will see the close ones, so they will not be hidden from them. [Mahamud said: "Its meaning is that friends will see their friends and recognize them... etc." Ahmad said: And it is evidence that the doer and the object in the context of negation are general, as it is established in: 'By Allah, I will not drink water from a water skin': that it is general in waters and tools, contrary to some regarding the tools.] So what prevents them from questioning is that some of them do not see each other, but rather preoccupation prevents them: and it was read: they will see them. And it was read: and no one is asked, in the passive form, meaning: it is not said to the friend where is your friend, nor is he asked about him, because they see them and do not need to ask or request. If you say: What is the position of "they will see them"? I say: It is an independent statement, as if when it was said, "And no friend will ask a friend," it was said: Perhaps he does not see him, so it was said: they will see them, but due to their preoccupation, they could not question them. If you say: Why are the two pronouns in "they will see them" plural when they refer to two friends? I say: The meaning is general for every two friends, not just two specific friends. And it is possible that "they will see them" is an adjective, meaning: a friend who sees and recognizes them. It was read: on that day, with the genitive and accusative, as an addition to something not established, and "from the punishment of that day," with the noun "punishment" and the accusative "that day" and its position is due to punishment, because it is in the meaning of torment. And "his family" refers to his close relatives who were separated from him. "Will shelter him" means it will embrace him by belonging to it, or seeking refuge with it in calamities. "Will save him" is connected to "he wishes to redeem," meaning: he would like to redeem himself, then if redemption would save him. Or from the earth. And then: is for distancing the salvation, meaning: he wishes if all of them were under his control and he would give them in exchange for himself, then that would save him, and it is unlikely that it would save him. "Certainly" is a response to the criminal about friendship, and a reminder that redemption will not benefit him nor save him from punishment. Then it said: "Indeed, it" and the pronoun refers to the fire, and it was not mentioned because the mention of punishment indicates it. And it is possible that it is an ambiguous pronoun that the news is translated from, or a pronoun of the story.

"And the blaze" is known for the fire, derived from "the blaze": meaning the flame. And it is possible that the flame is intended. "And it is seizing" is a news after news because, or a news for the blaze if the "he" is a pronoun of the story, or an adjective for it if you intend the flame, and the feminine is because it is in the meaning of fire. Or it is raised for exaggeration, meaning: it is seizing. And it was read: seizing, in the accusative as a confirmed state, or as it is blazing and seizing, or for specification for exaggeration. "And the shawa" refers to the extremities. Or it is the plural of "shawa": which is the skin of the head that is pulled off, then it is cut. Then it returns. "It calls" is a metaphor for bringing them, as if it calls them to bring them. Similar to the saying of Dhū al-Rumma:

...... It calls its nose the tender grass.

"Amsee" is a name of a place, and so is Dhū al-Fawaris. And "the tender grass" - with two letters - is the plural of "rabba" which is the first thing that grows from the pasture. And the calling is a request, and here it is a metaphor for causing the matter, because the small plant is the cause of its nose reaching the ground, to graze it. And it is possible to liken the tender grass to the caller, and the calling is an imagination, then it is possible that its pasture is from Dhū al-Fawaris and it is possible that it has traveled from Dhū al-Fawaris to Amsee. And it is narrated: chosen, meaning: selected and seeking the best pastures.

The nights of amusement please me, so I follow them. [The explanation of this evidence is found in part three, page 191, so refer to it if you wish, may the corrector be blessed.]

And the saying of Abu al-Najm:

You say to the scout, "Has it grown green?" [The explanation of this evidence is found in part two, page 168, so refer to it if you wish, may the corrector be blessed.]

And it is said: You say to them: "Come to me, O disbeliever, O hypocrite." And it is said: You call the hypocrites and disbelievers with a clear tongue.

Then you gather them like the gathering of grains. It is possible that Allah creates in it speech as He creates in their skins, hands, and feet, and as He created it in the tree. [The phrase "and as He created it in the tree" is based on the belief of the Mu'tazila that it is the speech of Allah to Moses, as if it were so. And according to the Ahl al-Sunnah, He informed him of His eternal speech that exists in His essence, glorified and exalted is He.]

And it is possible that it is the calling of the guardians of Hell. And it is said: You call for destruction, from the saying of the Arabs:

"May Allah destroy you," meaning: "May He bring about your destruction." He said:

"May Allah destroy you from a man with a snake." ["May Allah destroy you from a man with a snake... a weak one that spits out deadly poison.

May Allah destroy you, meaning: May Allah bring about your destruction with a snake. It is said: Allah called him with something disliked: He brought it upon him. And from a man: it clarifies the situation, or it distinguishes it with whom. Because what precedes it has a meaning of amazement, it needs a distinction of the direction of amazement. And some grammarians said:

The distinction may come merely for emphasis, and this is one of them, with a snake in the indefinite form: a name for the serpent. And it is said to be prohibited from inflection because it is an adjective for the highly venomous snake, and "deadly" means: the severely lethal one, "weak" means: weak and emaciated. And "spitting" means: expelling breath with moisture, and here it means expelling deadly poison like a raven: the swift killer. And it is possible that "May Allah destroy you" is a metaphor, as if Allah called him to kill him with the snake. Or He sought him with a snake He sent to him to bring him to his destruction. And the weak one is specified because it is more harmful than others, and "weak" is mentioned, although its descriptor is feminine, similar to: "Indeed, the mercy of Allah is near," and the masculine: "the great serpent." And it is narrated "spits" on the basis that the snake is one of the gender, so it is masculine.]

Whoever turns away from the truth and turns away from it, and gathers wealth, placing it in a container and hoarding it, and does not give the zakat and the obligatory rights in it, and occupies himself with it away from religion, and boasts of acquiring it and becomes arrogant.