The sight became dazzled, confused in fear. Its origin is from the dazzling of a man when he looks at lightning and his sight becomes astonished. And it was read: "dazzled" from "dazzling," meaning it shone from the intensity of its brightness. Abu al-Samal read: "opened" when it is opened and spread. It is said: "I opened the door" and "I opened it" means I made it open. And the moon was eclipsed and its light went away, or it went away by itself. And it was read: "and it was eclipsed" in the passive form. And the sun and the moon were gathered when Allah brings them forth from the west. And it was said: they were gathered in the departure of light. It was said: they are gathered as two black, coiled things, as if they were two small bulls in the fire. And it was said: they are gathered and then thrown into the sea, so it becomes the great fire of Allah. "Al-Mafarr" with the opening is the source, and with the closing is the place. It may be a source like "al-Marja'". And it was read in both ways. "No" is a deterrent from seeking refuge, "no shelter" means no refuge, and everything you resorted to from a mountain or otherwise and escaped by it is your shelter. "To your Lord" specifically, "on that Day" is the resting place of the servants, meaning their stability. It means: they cannot settle anywhere else nor turn to Him, or to His judgment. The affairs of the servants return, and no one judges in it except Him, as in His saying: "To whom belongs the dominion today?" Or to your Lord is their resting place, meaning: the place of their settlement, whether in Paradise or Hell. This is entrusted to His will; whoever He wills, He enters him into Paradise, and whoever He wills, He enters him into Hell. "By what he has sent forth" of his deeds, and "by what he has delayed" of them, or by what he has sent forth of his wealth and given charity from it, or by what he has delayed and left behind. And by what he has sent forth of good and evil deeds, and by what he has delayed of a good or bad tradition that he acted upon after him. And from Mujahid: by his first deed and his last. And similarly: "He will inform them of what they have done; Allah has enumerated it and they have forgotten it." "Basira" is a clear proof and is described as being insightful metaphorically, just as the signs are described as being visible in His saying: "When Our signs came to them, they were clear." Or an insightful eye. The meaning is that he will be informed of his deeds even if he is not informed, for there is what suffices for the informing, because his limbs testify to that which they have done, as on the Day when their tongues, hands, and feet will bear witness against them for what they used to do, even if he were to present excuses. Even if he came with every excuse to justify himself and argue for it. And from al-Dhahak: even if he were to draw his curtains and say: "The excuses are the curtains," the singular is "ma'zar." If this is correct, it is because it prevents the sight of the one who is veiled, just as the excuse prevents the punishment of the sinner. If you say: Is it not the case that the plural of excuse should be "ma'azir" not "ma'azir"? I say: "ma'azir" is not the plural of "ma'zar"; rather, it is a collective noun for it, similar to "al-Manakir" in "al-Munkar."