This indicates that everything that is a grace/favor to the servants has already occurred. The Messenger informed them of the approach of the Hour and established proof of his truthfulness. The possibility of the Hour occurring immediately after his claim is demonstrated by the splitting of the moon, which is a sign. For whoever disbelieves in it will not believe in any of the signs, so they disbelieved in it and followed fleeting falsehoods, uttering lying statements. Therefore, He mentioned to them the news of the destroyed nations as a warning to them. This is the judicious arrangement. For this reason, He said after the signs: **{A Perfect Wisdom}** (Al-Qamar: 5), meaning this is a perfect wisdom.

The "news" (al-anbā') refers to great tidings. What proves his truthfulness is that the term *naba'* (news/report) and *al-anbā'* (the news) are only used in the Qur'an when the matter has great significance. For example, He said: **{And I have brought you from Saba' with certain news}** (An-Naml: 22), because it was momentous news. And He said: **{If a disobedient one comes to you with news}** (Al-Hujurat: 6), meaning news concerning war or peace, and similar matters of common concern. Verification is only required for matters where a ruling is attached and a significant affair results. Similarly, the Almighty said: **{That is from the news of the unseen which We reveal to you}** (Al 'Imran: 44). Thus, the news here is of the same nature. Also, concerning Moses, He said: **{Perhaps I will bring you from there *a report or a burning brand*}** (Al-Qasas: 29), as he did not know if something great would be revealed to him worthy of being called a *naba'*, nor did he intend it.

The apparent meaning here is the news of those destroyed due to their denial. Some scholars said the intended meaning is the Qur'an, with the structure being: "News has come to you within it [the Qur'an]." Another view is that His saying **{There has come to you *from the news*}** encompasses all the admonitions and warnings mentioned in the Qur'an. However, what we mentioned earlier is more apparent due to His saying: **{In it is a lesson}** (fīhi muzdajar).

Regarding the word **{that which}** (mā), there are two interpretations: 1. It is a relative pronoun (mawṣūlah), meaning: "That which has come to you is that which contains a lesson." 2. It is an adjective (mawṣūfah), meaning: "News has come to you, a thing described as containing a lesson." This second view is more apparent.

Regarding **{a lesson}** (muzdajar), there are two views: 1. It means the act of taking a lesson (izdijār). 2. It means the place for taking a lesson, similar to al-murtaqā (the place of ascent). The use of the passive form (maf'ūl) to mean the verbal noun (maṣdar) is common because the verbal noun is the true meaning of the passive form.