And when all that has preceded in this surah indicates that He is capable of all things, and that He does what He wills, and He concluded that with the fact that He is All-Knowing of everything, nothing is absent from Him nor will anything be absent from Him, this necessitated His Sustaining Authority. It was such that it should be esteemed due to the multitude of creatures, so how about their conditions? He affirmed this in response to one who seemed to ask, for it is in the meaning of the cause. He said: "Do you not see that Allah" meaning the one who possesses all perfection, free from any deficiency, "sujood is made to Him" meaning submission is made in obedience to His command, subservient to what He wants from it, the subservience of one who is striving to the utmost in worship and sincerity in it, "those in the heavens."

And when it was in the context necessitating the conveying of the attribute of Sustaining Authority with testimony, he mentioned the distinction between all sects. He emphasized by repeating the subject, saying: "and those in the earth." If it excludes the non-rational beings, then it is by predominance, and if it specifies, then it is by the rational beings, as it is understood that the subservience of the non-rational beings is more appropriate. And when he mentioned what encompasses the rational and the non-rational, he followed it with the noblest of what he mentioned from what does not have reason because both were worshipped apart from Allah or something from them was worshipped. He said: "and the sun, the moon, and the stars" from the celestial bodies. The sun was worshipped by Himyar, the moon by Kinana, Aldabaran by Tamim, Alshira by Lakhm, Althurayya by Tayy, and Al'utard by Asad, and Almarzim by Rabia - this was said by Abu Hayyan. Then he followed that with the signs of the lower beings, saying: "and the mountains" meaning those from which idols are carved, "and the trees" some of which were worshipped, "and the animals" from which the cattle were worshipped. All these things are subservient to the command of Allah, and it is known that since these do not have reason, His command for them is what He intends from them.

And when the rational beings from the obligated have entered into His saying "and those in the earth" as an initial entry, and the praised prostration upon them is only that which is in accordance with the command, not that which is in accordance with the will that is detached from the command, he indicated His will here by their repetition and their division after including them in the prostration of the will and generalizing them: "and many of the people" meaning they prostrate with a prostration that is from Him a legal act of worship, thus it is right for him to receive reward. "And many" meaning from them, "has been established upon him the punishment" due to the establishment of the proof against him as he did not prostrate, for whoever denies the command that he denied is a disbeliever, even if he is prostrating in a linguistic sense which is the act of following what is intended. And on the view that this is in the estimation of a factor from the wording of the first without its meaning, it is close to the usage in which a pronoun is elevated upon a word intended from it with another meaning, and the verse is from the intertwining: the establishment of prostration in the first is evidence for its negation in the second, and the mention of punishment in the second is evidence for the omission of reward in the first.

And when it was known that all are submissive with will and are completely obedient under the authority of the will, and that He has made command and prohibition for those who are accountable a means for the happiness of the happy among them and the misery of the miserable, to establish the proof against them regarding what they commonly recognize of their conditions among themselves, the meaning was: So whoever Allah honors with His guidance to comply with His command, he has no one to humiliate him. Then it was connected to it: ﴿And whoever Allah humiliates﴾ meaning the one for whom all matters are by opposing His command, ﴿he has no one to honor him﴾ because he has no power from anyone else at all. And perhaps he only mentioned this and omitted the first because the context is to demonstrate the ability, and its demonstration in humiliation is more complete, even though the original context is for threatening; then he explained that the action is for Him and not for anyone else by saying: ﴿Indeed, Allah﴾ meaning the Greatest King ﴿does what He wills﴾ meaning all of it. If it were permissible for anyone else to oppose Him, even for a moment, He would not be an actor of what He wills. Thus, it is established that there is no action for anyone else. Ibn Kathir said: Ibn Abi Hatim narrated to us Ahmad ibn Shayban al-Ramli from al-Qaddah from Ja'far ibn Muhammad from his father from Ali, may Allah be pleased with him, that he was told: There is a man speaking about the will. So Ali said to him: O servant of Allah, did Allah create you as He willed or as you willed? He said: Rather as He willed. He said: Does He make you ill if He wills or if you will? He said: Rather if He wills. He said: Does He cure you if He wills or if you will? He said: Rather if He wills. He said: Does He admit you where you will or where He wills? He said: Rather where He wills. He said: By Allah, if you had said otherwise, I would have struck the one in whose eyes you are with the sword. And it has passed in Surah Yusuf at ﴿The judgment is only for Allah. Upon Him I have relied﴾ [Yusuf: 67] what is beneficial here.