And when the context is clear regarding His great dominion, glorified is He, and His power by the abundance of what exists in the universe from bodies and meanings that are too severe to bear, He said, clarifying this: ﴿The heavens almost rupture﴾. This means, due to the greatness of their creation and the firmness of their origination, and their splitting by what He has informed of the reality, and He has alerted to it by mentioning ﴿almost﴾ in the reading of Nafi' and Al-Kisai. ﴿They almost rupture﴾ means they crack and their parts fall apart in absolute rupture in the reading of those who read with the noon and softened it, and they are here Abu Amr, Ya'qub, and Shu'bah from Asim. And a severe rupture in the reading of the others with the doubled taa from above, opened and with the emphasis on the taa, beginning with ﴿from above them﴾, which is customary to be firmer than what is beneath it. Thus, the rupture of the others is more appropriate. And the beginning of the rupture from there is because the direction of above is more deserving of the manifestation of what is difficult to bear from the greatness of greatness, majesty, and pride, and the might from which there are those who carry from the angels whose minds cannot encompass their description, given each one of them is of great creation in form, height, sturdiness, and pride, to other than that which none can encompass in knowledge except the One who sees them, where if one of them is pointed to the earth, he carries it, as he ﷺ said, "The heavens creaked, and it is right for them to creak, for there is no place for a foot in it except where there is an angel standing praying." And from other than that of greatness, majesty, might, and elevation, or their rupture may be due to the great enormity of disbelief in the One who created the earth in two days and made for Him equals, as He said in the surah corresponding to this surah, Maryam: ﴿The heavens almost rupture from Him, and the earth splits, and the mountains fall in ruins﴾ [Maryam: 90] ﴿Because they have called the Most Merciful a son﴾ [Maryam: 91]. And what is mentioned here is less than that because it did not mention here the son. And this is a metaphor for the warning of punishment, for it is known that when the high (heavens) rupture, they prepare for falling. So when they fall, they destroy those beneath them. So how if it is from the height, greatness, and weight of a body in a manner that only its Creator can encompass? Thus, the mention of above is a depiction of what results from this rupture of great calamities. And thus, it is appropriate that the pronoun returns to the lands that they disbelieved in their Creator.

And when it was made clear that the reason for the plotting of the disbelievers is the greatness of the majesty from which the multitude of angels and the ugliness of disbelief arise, another reason was made clear, which is their great saying. He said: ﴿And the angels﴾ meaning that they, and he shifted from the feminine to the masculine in consideration of the wording to the masculine and the plural pronoun, indicating the strength of glorification and the multitude of those who glorify. He said: ﴿They glorify﴾ meaning they engage in the glorification and sanctification of Allah, glorified and exalted is He, being engaged ﴿with the praise of their Lord﴾ meaning by affirming the perfection of the Benefactor towards them, a glorification that befits what they have - as indicated by the addition - always not ceasing. Thus, they have therein a chant and voices that cannot be carried by minds, nor can the mountains withstand them. So do not be astonished by that. How many a thunderclap have I heard from the clouds that caused the earth to tremble, and the solid buildings and strong mountains to crack. And he turned the saying towards the attribute of beneficence in praising the angels, indicating that they recognized the beneficence of the Benefactor and acted in gratitude according to what His beneficence necessitated. Thus, it became an allusion to the blame of the disbelievers for what they covered of His beneficence and resorted to their disbelief.

And when they were shy of what they had of knowledge regarding the majesty of Allah, glorified and exalted is He, just as the people of the earth do, and they say what is not befitting His sublime presence, and they knew from what He, glorified and exalted is He, argued with them that He had concern for them. They saw that the closest to His pleasure was seeking forgiveness for them. Therefore, He, glorified and exalted is He, expressed about them with His saying, as required by the context in ﴿Ghafir﴾ [Ghafir: 3], mentioning faith, indicating that the closest of creation to the Throne is like the farthest of people in faith, conditioned by the unseen, conveying in the glorification that there is no necessity for it here: ﴿And they seek forgiveness﴾, meaning while they are with glorification, they seek forgiveness ﴿for those on earth﴾ for what they see of their severe shortcoming in fulfilling the right of that greatness, which is unmatched. As for the believer, it is absolute, and as for the disbeliever, it is with the delay of treatment, and likewise for the rest of the creatures. This is due to what terrifies them from what they witness of the greatness of the One with pride and the majesty of the One with might. Ibn Burjan said: Allah, glorified is His mention, did not will for anything to exist except that He appointed angels from His servants to intercede for its existence, and likewise in preserving what He wills to preserve and annihilating what He wills to annihilate. These are the foundations of intercession, so do not be among the doubters. And gentler than that is that it be like the buzzing of their emergence while the angels are glorifying and seeking forgiveness for what they see above them of greatness, and beneath them of the sins of the two weights. If it were not for their mention, they would have burst asunder and punishment would have approached, and creation would have been hastened to destruction, and the Day of Resurrection would have arisen, and the matter would have been decided. And if the buzzing of their emergence is with this glorification and seeking forgiveness, what do you think would happen if the matter were stripped of it and devoid of it? Therefore, He mentioned the generality here and did not specify the believers with seeking forgiveness as in ﴿Ghafir﴾ [Ghafir: 3] due to what the context here necessitated of generality. And because the purpose of Ghafir is classifying people in the Hereafter into two categories and fulfilling what each deserves, it was appropriate for that to single out those who are adorned with faith. And the purpose of this gathering is upon religion in this world, so it was appropriate to pray for all so that each may be rewarded according to what they deserve from the granting of forgiveness in both abodes for the believer and restricting it with delay in this world for the disbeliever.

And when the actions of the people of the earth and their words are greatly contrary to what pleases Him, glorified and exalted is He, they deserve to be hastened with punishment because of it. He answered as if he said: This is answered for the believers. So how can it be answered for the disbelievers? This combines the words of warning and terror at the beginning and the good tidings, kindness, and facilitation at the end. He said, redirecting the statement about the attribute of benevolence to the Greatest Name, as a recognition of the greatness of the matter, urging the necessity of praise and the continuity of gratitude: "Indeed, Allah"—that is, the One who encompasses the attributes of perfection. For Him is all greatness. He affirmed that due to His greatness, it is hardly believed. "He"—that is, alone. He arranged His attributes, glorified and exalted is He, in the highest forms of eloquence, beginning with what made clear the response to the angels and following it with the announcement of increased honor. He said: "The Forgiving, the Merciful"—that is, the One who encompasses concealment and honor in the most eloquent manner. As for the people of faith, it is clear in this world and the Hereafter. As for the people of disbelief, in this world, He provides for them, grants them health, and gives them respite. "And if Allah were to hold the people accountable for what they earned, He would not leave upon its surface any creature" [Fatir: 45]. As for others than Allah, they are not forgiven for their disobedience, and if He had wanted that, He would not have been able to.