And when they denied the Hour due to their assertion that whoever is torn apart cannot be returned, they ignorantly cut off the truth that Allah, glorified and exalted is He, does not say that. They attributed the truthful one, blessings and peace be upon him, in informing about that to one of two matters: deliberate lying or madness. Allah, glorified and exalted is He, began to indicate his truthfulness in all that he informed about. He started by affirming His ability to do that, relying on their misguidance due to their negligence in contemplating the verses. The meaning was: they went astray and did not see, so He indicated to them, denying them and threatening them, affirming to those with intellect among the listeners by His saying: "Do they not see?" And He pointed out that they are in a state of distance from beneficial sight by the letter of the end, saying: "to what is before them" meaning in front of them, "and what is behind them." This is an indication to all sides from each of the two horizons, and that they have encompassed them like others. And when there was no need for gathering, He specified, saying: "from the heaven and the earth," meaning those whom we made the beginning of the Surah to indicate that we have all that is in them.

And when denial was appropriate for the station of greatness, the meaning was: indeed, we do with both of them and in both of them what we will. He expressed this by saying: "If We will," due to our greatness - according to the reading of the majority, "We could cause them to sink," meaning they could sink. [And Al-Kisai merged it to indicate that He, glorified and exalted is He, could do that faster than a glance, where it is perceived by most people, and He could do it in a clear manner, which is more - as indicated by the reading of clarity for the majority.] And when sinking may occur for a surface or a ship and the like, He specified the matter by saying: "the earth," meaning as We did with Qarun and his people, for it is not more appropriate for some of our actions to penetrate it than others. "Or We could drop upon them pieces," with the opening of the 's' according to the reading of Hafs and with its stillness according to the reading of others, meaning cutting off "from the heaven." Likewise, [to be of a severe impact due to the distance of the site from the clouds and the like] because it is known that We created both of them, and whoever creates something is capable of this, and this is what He intended by it. And whoever made the context for the unseen - which is Hamzah and Al-Kisai - returned the pronoun to the greatest name that He made the beginning of the Surah.

And when this was an evident matter, his saying produced a confirmation of their denial of resurrection: "Indeed, in that" meaning "in Our ability over what We will of each of them and the contemplation of the varieties of their transformations is a sign" meaning "a clear indication that We deal with whomever We will in them with justice with any punishment We desire, and whomever We will with favor with any reward We desire. And that indicates that We are capable of all that We will of death and life and other than them. We have caused the earth to swallow Qarun and his people, and the people of Lut and their supporters. We have sent down from the sky upon the companions of the wood on the day of the shade pieces of fire, and upon the people of Lut stones, so We destroyed them all by that. And when the signs do not benefit one who is sealed in stubbornness, Allah, the Most High, said: "For every servant" meaning "one who is certain that he is a weak servant subservient to what is intended from him, "turning back" meaning "in him is the capacity to return from what the evidence has shown him that he has erred in it."