Makkah, and its verses are 29 [revealed after Al-Masad] 'In the name of Allah, the Most Gracious, the Most Merciful'.

In regard to At-Takwir, there are two views: one is that it is from 'kawwara' the turban when it is wrapped, meaning: its light is wrapped up so that its spread and expansion in the horizons goes away. This is a description of its removal and going away, because as long as it remains, its light is spread out and not wrapped. Or its wrapping is a description of raising it and covering it, because when the reward is intended to be raised, it is wrapped and folded, similar to His saying 'On the Day We will fold the heaven'. And it could be from 'tana' and 'jawwara' and 'kawwara': if it is thrown, meaning: it is received and cast off from its orbit, as the stars are described as being dimmed.

If you say: Is the rising of the sun at the beginning or the action? I say: Rather it is at the action, raising it is an implied action explained by 'kawwara', because 'if' requires the action due to its conditional meaning. 'It has dimmed' has ended.

He said:

I see the barren space has dimmed.

[When the noble ones hasten to the generous, the falcon is fulfilled when the falcon is broken.]

'Indeed, I spread my wings from the mountain, so see the barren space has dimmed.'

Al-Ajjaj praises 'Umar ibn 'Ubayd Allah Al-Tamimi. And 'al-baa' with the unpointed letter: the extent of the hands, and it metaphorically refers to generosity. And 'badr': hastened and overcame the noble ones, and 'taqdi': it is raised by it, and its origin is 'taqaddad', the second letter is replaced with a vowel letter and the first is broken, meaning: he tilted his wings and brought them closer to the great mountain, and 'mar': he walked on the face of the mountain.

And 'khurbaan' - plural of 'khurb' - is a bird called 'al-habbara', and it is added to 'fadaa', and 'fankadara': meaning it fell and dropped onto it to eat it. And the beginning of this verse is narrated:

'Indeed, Ibn Ma'mar rose when he performed 'Umrah, a place of battle far from afar.'

'Taqdi the falcon...' etc. And 'performed 'Umrah': meaning he visited. And 'maghza': the place of battle. And 'dabbara': he gathered it together. He says: his status rose when he battled in a place far from the Levant, and he gathered for that a great army, and hastened like the hastening of the falcon to the 'habbara': he excelled in describing the falcon as a depiction of the state of the one being compared, and exaggeration in praising him.

And it is narrated about the sun and the stars: that they are thrown into Hellfire for the one who worshipped them to see, as He said: 'Indeed, you and what you worship besides Allah are the fuel of Hell.' They were driven, meaning on the face of the earth and distanced. Or they were driven in the sky like the driving of clouds, as His saying: 'And it passes like the clouds.'

And 'al-'ishaar' is the plural of 'ashara', like 'al-nafas' is the plural of 'nafasah': it is that which has completed its pregnancy for ten months, then it is named until it gives birth for the completion of the year. It is the most precious and dearest to its people. 'It has been left': it has been abandoned, neglected. And it is said: its owners have neglected it from milking and grazing, due to their preoccupation with themselves. And it is read: 'it has been neglected', with lightening.

'It has been gathered from every side.' Qatadah said: 'Everything is gathered, even the flies for retribution.' And it is said: when the year has wronged the people and their wealth, the year has gathered them. And it is read: 'gathered', with emphasis.

'It has been filled': it is read with lightening and emphasis, from 'sajara' the oven: if it is filled with wood, meaning: it is filled and some of it erupts into another until it returns to a single flow. And it is said: it is filled with fires that blaze for the punishment of the people of the fire. And from Al-Hasan: 'Its water goes away until no drop remains in it.'

'It has been paired': each soul has been paired with its form. And it is said: the spirits have been paired with the bodies. And it is said: with its books and deeds. And from Al-Hasan: it is like His saying: 'And you were three pairs.' And it is said:

The souls of the believers are with the houris, and the souls of the disbelievers are with the devils. And [the term] يئد is a reversed form of آد يئود: meaning to be burdened. Allah, the Most High, said: 'And their preservation does not burden Him' because it is a burden of dust. A man, when a girl is born to him and he wants to bury her alive, would dress her in a wool or hair cloak to graze his camels and sheep in the desert. If he intended to kill her, he would leave her until she was six months old, then he would say to her mother: 'Make her pleasant and adorn her, so that I may take her to her in-laws.' He would have dug a well for her in the desert, and when he reached the well, he would say to her: 'Look into it,' then he would push her from behind and heap dirt upon her until the well was level with the ground. It was said that the pregnant woman, when she was close to giving birth, would dig a hole and give birth at the edge of the hole. If she gave birth to a girl, she would throw her into the hole, and if she gave birth to a boy, she would keep him. If you ask: What drove them to bury daughters alive? I would say: The fear of disgrace befalling them because of them, or the fear of poverty, as Allah, the Most High, said: 'And do not kill your children for fear of poverty.' They used to say: 'The angels are the daughters of Allah,' so they associated daughters with Him, and He is more deserving of them. Sa'sa'a ibn Najiyah was among those who forbade burying daughters alive, and he was praised by Al-Farazdaq in his saying: 'And among us is one who forbade burying alive... so he revived the buried girl and she was not buried.' [Al-Farazdaq, boasting about Sa'sa'a: He came to the Messenger of Allah, blessings and peace be upon him, and embraced Islam. He said: 'O Messenger of Allah, I did deeds in the days of ignorance; do I have any reward for them?' He said: 'What did you do?' He said: 'I revived sixty-three of the buried girls, buying each one of them with two she-camels and a male camel.' The Prophet, blessings and peace be upon him, said: 'This is from the category of righteousness, and you will have its reward since Allah has favored you with Islam.' It is said: He buried his daughter if he buried her alive. The Kinda tribe used to do that out of fear of disgrace and poverty. It is narrated: 'So he revived the buried girl,' which is more accurate. The term الوئيد is used for both singular and plural, masculine or feminine. It is narrated: 'And my grandfather,' meaning: he is the one who prevented the groups from burying their daughters alive and saved them from death, so it is as if he revived them. Thus, the term الوئيد was metaphorically applied to those on the verge of death, and the living are a confirmation.]

If you ask: What is the meaning of the question posed to the buried girl about the sin for which she was killed, and why was the one who buried her not asked about the reason for killing her? I would say: Her question and answer serve as a rebuke to her killer, similar to the rebuke in Allah's saying to Jesus: 'Did you say to the people...' until His saying: 'Glorified are You! It is not for me to say what is not right for me.' It is read: 'She asked,' meaning: she defended herself and asked Allah or her killer. It is only said: 'She was killed' based on the fact that the speech is an announcement about her, and if what she was addressed with when she was asked were to be narrated, it would be said: 'She was killed.' Or her words when she was asked would be said: 'She was killed.' Ibn Abbas, may Allah be pleased with him, read: 'She was killed,' as a narration. It is also read: 'She was killed,' with emphasis. This provides clear evidence that the children of the polytheists are not punished, and that punishment is only deserved for sin. And if Allah, the Most High, weeps for the disbeliever due to the innocence of the buried girl from sin: how ugly is that, and He does not wrong an atom's weight. How could He then return to her after this rebuke and do to her what she forgets in the face of the rebuke of severe, eternal punishment? Ibn Abbas, may Allah be pleased with him, was asked about this, and he used this verse as evidence: 'It was unrolled,' read with lightening and emphasis, meaning: the records of deeds are folded, and a person's record is rolled up at his death, then it is unrolled when he is judged. Qatadah said: 'Your record, O son of Adam, is folded based on your deeds, then it will be unrolled on the Day of Resurrection, so let a man look at what is written in his record.'

And it is reported from Umar, may Allah be pleased with him, that whenever he recited it, he would say: "To You, the matter is directed, O son of Adam." And it is reported from the Prophet, blessings and peace be upon him, that he said: "The people will be gathered naked and barefoot." Umm Salamah said: "What about the women?" He said: "The people will be preoccupied, O Umm Salamah." She said: "And what will preoccupy them?" He said: "The scrolls will be spread, containing the weight of atoms and the weight of mustard seeds." [This was narrated by Al-Thalabi through the route of Muhammad ibn Abi Musa from Ata ibn Yasar from Umm Salamah in this manner. Its origin is in the two Sahihs from Aisha, and Al-Hakim narrated it from the hadith of Sawdah.] It is possible that it is meant: they were spread among their companions, meaning they were distributed among them. And from Murthad ibn Wada'ah: On the Day of Resurrection, the scrolls will fly from beneath the Throne, and the scroll of the believer will fall into his hand in a high Paradise, while the scroll of the disbeliever will fall into his hand in scorching heat and boiling water, meaning it is written therein, and these are not the scrolls of deeds that have been scraped away and removed, just as the skin is scraped from the sacrifice, and the cover from the thing. Ibn Mas'ud read: "Qasht." The interchange of the kaf and qaf is common. It is said: I have soaked the thareed and I have soaked it, and the camphor and the qafur have been ignited or intensely kindled. It was read: "Sa'arat" with emphasis for exaggeration. It is said: Allah, the Exalted, ignited it, and the sins of the children of Adam have been brought near to the righteous, as His saying: "And the Paradise has been brought near to the righteous, not far away." It is said: These are twelve qualities, six of them in this world and six in the Hereafter.

And "And it is known": It is the factor of the accusative in "When the sun is folded up" and in what is connected to it. If you say: Every soul knows what it has brought forth, as in His saying: "On the Day when every soul will find what it has done of good present," there is not a single soul. So what is the meaning of the saying "A soul knows"? I say: It is from the opposite of their words, which they intend by excess in what is opposite to it. And from it is His saying, the Mighty and Majestic: "Perhaps those who disbelieve wish they were Muslims," and its meaning is: the meaning of "how many" and more eloquent than it. And the saying of the speaker:

"I may leave the century yellowing its fingers" [This witness has been explained in the first part, page 202, so refer to it if you wish, O corrector.]

And you say to some of the leaders of the armies: "How many horsemen do you have?" He says: "Perhaps I have one horseman." And does not a horseman lack with me, and he has the maqanib [The term "maqanib" in the dictionaries means: what is between thirty and forty horses. (A)]? He intended by that to persist in increasing his horsemen, but he wanted to show his innocence from exaggeration, and that he is one who minimizes much of what he has, let alone exaggerate, so he came with the wording of minimization, and from it, the meaning of abundance was understood with certainty and truth. And from Ibn Mas'ud, may Allah be pleased with him, that a reciter recited it in his presence, and when he reached "A soul knows what it has brought forth," he said: "And my back has broken."