'In the name of Allah, the Most Gracious, the Most Merciful' The Exalted said: "And to Allah prostrates whatever is in the heavens and whatever is in the earth, of creatures, and the angels, and they are not arrogant. They fear their Lord above them and they do what they are commanded." "And Allah said: 'Do not take two gods. He is but one God. So fear Me.'" "And to Him belongs whatever is in the heavens and the earth, and to Him belongs the religion, always. So will you fear other than Allah?" "And whatever blessing you have, it is from Allah. Then when harm touches you, to Him you cry out. Then when He removes the harm from you, there is a party of you that associates partners with their Lord. To deny what We have given them, so enjoy yourselves; you will surely know." The word "whatever" in this verse refers to that which has intellect. Al-Zajjaj said: His saying: "whatever is in the heavens" encompasses the angels of the heavens and what is in the clouds and what is in the air of animals. And His saying: "and whatever is in the earth of creatures" is clear. Then he mentioned the angels of the earth in His saying: "and the angels." And Qadi Abu Muhammad, may Allah have mercy on him, said: It is possible that His saying: "and the angels" refers to the angels of the heavens and the earth, and what preceded does not include any angel; it is only the animals altogether. And His saying: "above them" can have two meanings: One of them is the exaltedness by which Allah, the Exalted, is described, which is the exaltedness of power, greatness, might, and sovereignty. The other is that His saying: "above them" relates to His saying: "They fear," meaning they fear the punishment of their Lord from above them, and that is because the custom of Allah's punishment for nations comes from above. And His saying: "and they do what they are commanded," as for the believers, it is according to the law and obedience, and as for others among the animals, it is by subjugation and the decree that drives them to what has been commanded by Allah, glorified and exalted is He. And His saying, the Exalted: "And Allah said: 'Do not take two gods'" is a prohibition from Allah, glorified and exalted is He, against associating partners with Him. Its meaning is: Do not take two gods, as His saying: "He is but one God" clarifies. A group said: The first object of "Do not take" is His saying: "two gods" and His saying: "two" is an affirmation and specification by number. This is well-known in the speech of the Arabs, that they clarify the counted by mentioning its number as an affirmation. Among them is His saying: "one God," because the word god implies uniqueness. And some of them said: The second object is omitted, its estimation being: singular, or worshipped, or obeyed, or something like this. And a group said: The first object is His saying: "two," and the second object is His saying: "two gods," and the estimation of the speech is: Do not take two gods, and there is no need for an excuse by affirmation. An example of this is His saying: "Do not take besides Me a protector" [Al-Isra: 2] and "the descendants of him whom We carried with Noah" [Al-Isra: 3]. So in this verse - according to some opinions - the first object is advanced for "Do not take." And His saying: "So fear Me" is accusative due to an implied verb, its estimation being: Fear Me, so fear Me, and the apparent verb does not act in it, because it has acted in the connected pronoun.

And His saying, exalted is He: ﴿And to Him belongs whatever is in the heavens﴾, the 'wa' in His saying: "And to Him" is an addition to His saying: ﴿One God﴾. It is permissible that it is a 'wa' of beginning. And "what" is general for all things, both that which has intellect and that which does not have intellect. The heavens here refer to everything that has risen from creation in the direction above, thus the Throne and the Footstool are included in it. And "the religion": obedience and kingship, as Zuhair said:

In the religion of Amr, and Fadak has intervened between us.

In His obedience and kingship. And "the waasib": the everlasting, as said by Ibn Abbas, Ikrimah, Mujahid, and Al-Dahhak. The poet said:

I do not seek the little praise that remains,

One day by the blame of time, all everlasting.

And from him is the saying of Hassan ibn Thabit:

The wind has changed it, blowing it

And the sound of thunder is everlasting.

And a group said: it is from the waṣb, which is fatigue: meaning, and to Him is the religion upon its fatigue and hardship. So "waasib" - on this - is in accordance with the lineage, meaning: one with waṣb, as he said:

My heart has become captivated by it.

And this is common. And Ibn Abbas - may Allah be pleased with him - also said: the waasib is the obligatory, and this is similar to his saying: the waasib is the everlasting.

And His saying, exalted is He: ﴿So is it other than Allah﴾ is a reprimand and the wording is of questioning. He made "other than" accusative with "you fear", because it is a verb that does not act except in "other than" mentioned.

And the 'wa' in His saying, exalted is He: ﴿And what is with you﴾ may be a 'wa' of beginning, and it may be a 'wa' of condition, and the speech may be connected to His saying: ﴿So is it other than Allah that you fear﴾, as if He is saying in the context of reprimand: Do you fear other than Allah while there is no benefactor upon you except Him? And the 'bi' in His saying: "with you" is related to an action whose meaning is: and what has descended or has approached, and so on. And "what" means "that which", and the 'fa' in His saying: ﴿So from Allah﴾ has entered because of the ambiguity in "what" which means "that which", thus the speech resembles a condition. And the meaning of the verse is a reminder that man, in his great matters and his small ones, is indeed in the grace of Allah and His favors; His creation is included in that and what follows it. Then He reminded, exalted is He, of times of illness, for the ignorant person feels in them the extent of the need for the mercy of Allah, exalted is He. And "the harm" - even if it encompasses every disliked thing - most often comes in the form of bodily afflictions. And "you cry out" means you raise your voices in supplication and pleading, and its origin is in the bellowing of the bull and the cow and their cries, which occurs in a time of hardship that befalls them, or in the aftermath of blood that comes from a cow that is slaughtered. Thus that cry is likened to the weeping of the supplicant who seeks help from Allah when he raises his voice. And from this is the saying of Al-A'sha:

He alternates between prostration and crying out.

And Abu Ubaidah recited:

In every prayer, he cries out.

And the voices generally come upon the forms of 'fa'al' or 'fa'il'. And Al-Zuhri read "you cry out" with an open 'j' without a hamzah, the hamzah was omitted and its vowel was placed on the 'j', as "you ask" was lightened from "whom you ask."

And His saying, exalted is He: "Then when He removes the harm from you," the majority read: "removes," and Qatadah read: "remover." The meaning of it is that it is a doer from one in the sense of "removed," and it is weak. And "the group" here refers to the polytheists who believe that the idols have actions such as healing the sick, bringing good, and removing harm. So when Allah heals them, they glorify their idols and attribute that healing to them.

And His saying, exalted is He: "so that they may disbelieve" may be that the lam is the lam of becoming, meaning: their matter has become that they may disbelieve, while they did not intend by their actions to disbelieve. It may also be that the lam is the lam of command in the sense of threat and warning, as His saying, exalted is He: "Do whatever you wish" [Fussilat: 40]. And disbelief here may be understood as the disbelief of denial of Allah and polytheism, which is supported by His saying: "they associate partners with their Lord." It may also be that it is the disbelief of ingratitude, which is more apparent, due to His saying: "so that they may disbelieve in what," meaning: in what We have bestowed upon them. The majority read: "So enjoy yourselves; soon you will know" in the sense of: say to them, O Muhammad. And Abu Rafi' narrated from the Prophet, blessings and peace be upon him: "So they will enjoy; soon they will know" with a ya from below that is pronounced. And "soon they will know" is in the sense of mentioning the absent, and likewise in Ar-Rum, which is the reading of Abu Al-Aliyah. And Al-Hasan read: "So enjoy yourselves" like the group in the command "soon they will know" with the ya in the mention of the absent, like the reading of Abu Rafi'. So "they will enjoy" in the reading of Abu Rafi' is in a position of accusative, connected to "they may disbelieve" if the lam is the lam of "so that," and accusative with fa in response to the command if the lam is the lam of command. And the meaning of "enjoyment" in this verse is with the worldly life, which ultimately leads to destruction and disappearance.