Do they not reflect upon the camels, how they were created in an astonishing creation? This indicates a measured decree, a testimony to a wise management. He created them to bear burdens and to pull them to distant lands. He made them kneel so that they can be loaded easily and swiftly, then they rise with what they carry. He has made them submissive to anyone who leads them with their ropes: they do not resist the weak nor oppose the small. He fashioned them with long necks to bear heavy loads. Some of the wise have said that a camel was described and its wondrous creation was narrated, and it had grown up in a land where there were no camels. It thought and then said: 'They are likely to have long necks.' When he intended for them to be the ships of the land, he made them patient in enduring thirst, to the extent that their thirst could rise to ten or more. He made them graze on everything that grows in the wilderness and the desolate areas, which other animals do not graze upon. Al-Sayyid Ibn Jubayr said: I met Shurayh the judge and I asked him: Where are you going? He said: I am going to the garbage dump. I asked: What will you do there? He said: I want to see how the camels were created. If you ask: How is it good to mention camels alongside the sky, mountains, and earth with no connection? I say: These things are connected in the view of the Arabs in their valleys and deserts, so the mention is organized according to how they are perceived. No one has denied that the camels are like clouds, except that they sought a connection. Perhaps he did not mean that camels are names for clouds, like al-ghamām, al-mizān, al-rabbāb, al-ghaym, and others. Rather, he saw that clouds are often compared to camels in their poetry, so it is permissible that it is intended as clouds in a metaphorical sense. How they were raised high without support and without pillars. How they were established firmly, they are steadfast and do not sway or move. How they were spread out smoothly and leveled, they are resting places for those who turn upon them. Ali ibn Abi Talib, may Allah be pleased with him, read: 'created,' 'raised,' 'established,' and 'spread out' in the active form with the pronoun, meaning: He did it. Thus, the object was omitted. Harun al-Rashid read: 'spread out' with emphasis, and the meaning is: Do they not look at these creatures that testify to the power of the Creator, so that they do not deny His ability to resurrect? They should listen to the warning of the Messenger, blessings and peace be upon him, believe in him, and prepare for meeting him. That is: they do not look, so remind them, and do not pressure them, and do not let it concern you that they do not look or remember. You are only a reminder, as in His saying: 'Your duty is only to convey the message.' You are not over them as a tyrant, as in His saying: 'And you are not over them as a tyrant.' It is said that in the language of Tamim, the 'ṭā' is open, and that 'sayṭar' is transitive for them. Their saying: 'to control' indicates this. Except for the one who turns away, is an exception that is disconnected, meaning: you are not dominant over them, but whoever turns away and disbelieves among them, then Allah has the authority and the power. He will punish him with the greatest punishment, which is the punishment of Hell. It is said that it is an exception from His saying: 'So remind,' meaning: remind except for the one from whom your hope of faith has been cut off and has turned away, thus deserving the greatest punishment. What is between them is an interruption. And it is read: 'except for the one who turns away,' as a notification. In the reading of Ibn Mas'ud: 'Indeed, He will punish him...'

And Abu Ja'far al-Madani read: 'Their return' with emphasis. His reasoning is that it is 'fi'ala' as a source of 'ayb' in the form of 'iyab'. Or that its origin is 'awab': a form of 'awaba', then it was said: 'iyawab' like 'diwan' in 'dawwan', then it was treated as the original forms: 'sayyid' and 'mayyit'. If you say: What is the meaning of presenting the circumstance? I say: Its meaning is the emphasis in the warning. [[Mahran said: 'If you say: What is the meaning of presenting the circumstance? And he answered that its meaning is the emphasis in the warning... etc.' Ahmad said: 'And the meaning of then is the indication that the reckoning is more severe than the return, because it necessitates punishment and is more urgent.']] And that their return is only to the Compeller, the Powerful over vengeance, and that their reckoning is not obligatory except upon Him, and He is the one who will account for the smallest and the tiniest. And the meaning of obligation is the obligation in wisdom. From the Messenger of Allah, blessings and peace be upon him: 'Whoever recites Surah Al-Ghashiyah, Allah will account him with an easy reckoning.' [[Narrated by Al-Wahidi, Al-Thalabi, and Ibn Mardawayh with a chain to Abu Ibn Kab.]]