And when the reason that drives the kings of this world to lies, injustice, and oppression is either incapacity or the desire to increase in dominion, He indicated His purity from that by His saying, confirming their path as that of the denier. For their action in the worship of idols is the action of one who denies the content of the words: "Indeed, to Allah belongs"—that is, to the Greatest King alone—"what is in the heavens." He began with it due to its exaltation in meaning and perception and its greatness. And since the position is for being free from injustice, the situation did not require confirmation by repeating the negation; so He said: "and the earth"—that is, of essence and attributes, both silent and speaking. Thus, nothing exists outside of dominion that would require injustice or breaking a promise for its possession. The result is that only one who has a deficient dominion commits injustice, while the one who has all dominion is the just judge. For all things in relation to Him are equal, and only one who has deficient ability breaks a promise. As for the one who has everything and nothing escapes His grasp, he is the one who is truthful in his promise and just in judgment. And in the verse, there is an increase in the humiliation and reprimand of the oppressive soul, as it was informed that what it wishes to redeem itself with is not for it, nor can it reach it. And if it could, what would be accepted from it? It is only for the one who is pleased with a little of it, a favor from Him upon it, according to what has been commanded by the tongues of His messengers. Thus, it is permissible that the estimation is: if it had that, it would have redeemed itself with it, but it is not for it, rather it is for Allah. So when His judgment of justice and His purity from breaking promises was established, He stated the content of that by saying, confirming their denial: "Indeed, the promise of Allah"—that is, the one who has all perfection—"is true" because He is complete in ability and richness, so there is nothing that compels Him to break a promise. "But most of them"—that is, those whom you call and they claim to have sharp understanding and wide intellect—"do not know"—that is, they have no knowledge; they do not contemplate what We have set forth of evidence, so they do not submit to what We have commanded in the Shari'ah. They remain in ignorance, counted among the animals. And "Indeed" is composed of the interrogative hamzah and "no," and it was a confirmation and reminder, thus it became a warning. The "Indeed" after it was broken because it is an introductory statement that alerts to a meaning that is begun with, and therefore after it comes the command and the supplication, unlike "if" and "except" which are for the future. Thus, after it, only the breaking of "Indeed" is permissible. And "but" may mean "truly" in their saying: "But indeed, he is departing," and it is for the present. Thus, in "Indeed" after it, there are two possibilities—this was mentioned by al-Rummani. And the heavens are elevated layers, the first of which is a ceiling adorned with stars. It is from "sama" meaning "to rise."