'In the name of Allah, the Most Gracious, the Most Merciful' Allah, the Exalted, said: "And We have certainly diversified in this Qur'an so that they may remember, and it increases them not except in aversion." "Say, 'If there were with him gods as they say, then they would have sought a way to the Owner of the Throne.'" "Glorified and exalted is He above what they say, in a great exaltation." "The seven heavens and the earth glorify Him, and whatever is in them. And there is not a thing except that it glorifies Him with praise, but you do not understand their glorification. Indeed, He is Ever-Forgiving and Merciful." The majority read: "We have diversified" with the emphasis on the letter raa, meaning: We have diversified in it the wisdom and admonitions. Al-Hasan read: "We have diversified" with the lightening of the raa, meaning: We have directed in it the people towards guidance by calling them to Allah. Some of those who emphasized the raa said that His saying: "in it" is extra, and the intended meaning is: We have diversified this Qur'an. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: This is weak. The majority read: "so that they may remember," while Hamzah and Al-Kisai read: "so that they may mention" with the dhāl being silent and the kāf being pronounced with a dammah. This is the reading of Talhah, Yahya, and Al-Amash. What is implied in the verse of longing and desire is in relation to humans and according to their assumptions about what Allah does with them. "Aversion" is an expression of intense turning away, likening it to the aversion of a beast. It is in this verse a noun and nothing else. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: It has been narrated that in the Gospel, in the meaning of this verse: "O Children of Israel, We have made you long for it, but you did not long for it, and We have been for you, but you did not weep." And His saying, the Exalted: "Say, 'If there were with him gods...'" is an indication of proof. The people have differed in the meaning of His saying: "they would have sought a way to the Owner of the Throne." Al-Tabari and others among the commentators narrated that its meaning is: for these gods to seek closeness to the Owner of the Throne and nearness to Him through obedience. Thus, "the way" - according to this interpretation - is in the meaning of His saying: "So whoever wills may take to his Lord a way" [Al-Muzzammil: 19]. And Sa'id ibn Jubayr, Abu Ali Al-Farisi, and Al-Naqqash, as well as the theologians Abu Mansur and others said: The meaning of the speech is: they would have sought a way to Him in corrupting His dominion and competing with Him in His power.

And based on this interpretation, the verse serves as a clarification of the contradiction, and it aligns with His saying, the Most High: "If there were in them gods other than Allah, they would both have been corrupted" [Al-Anbiya: 22]. It provides some evidence that it is not permissible for there to be anyone alongside Allah, glorified and exalted is He. This is as Abu al-Maali and others have said: If we were to assume that one of them intends to still a body, while the other intends to move it, it is impossible for both wills to be executed. It is also impossible for neither to be executed, resulting in the body being neither moving nor still. If the will of one of them is completed without the other, then the one whose will was not completed is not a god. If we say we assume both do not differ, we would say: their difference is permissible and not logically impossible, and what is permissible in terms of reality. Another proof is that if the two do not prevent being three, and likewise to infinity. Another proof: The part that cannot be divided from the inventions is only related to one power, in which sharing is not valid, and the other likewise, and so on. Every part in it is shared, and the other likewise, and so on. Every part is invented by one, and this is a brief explanation that, according to thorough investigation, would be lengthy.

Ibn Kathir and Hafs from Asim read: "as they say" with a ya at the end, while the majority read: "as you say" with a ta.

"Subhanahu" is a source for a verb whose manifestation is omitted, meaning glorification. Its position here is similar to "He is glorified," thus the action is connected to it in His saying: "and exalted." "Exalted" is a mutual action; however, in the observable universe, it is from two, because when a person ascends in his home or on a mountain, it is as if that elevates him, and he elevates and ascends. As for in the regard of Allah, the Exalted and Majestic, exaltation is by His power, not by addition to something else. Ibn Kathir, Nafi, Asim, and Abu Amr read: "about what they say" with a ya, while Hamzah and Al-Kisai read: "about what you say" with a ta at the end. "Exaltedness" is a source not derived from a verb, similar to His saying, glorified is He: "And Allah caused you to grow from the earth a growth" [Nuh: 17]. This is abundant.

His saying, the Most High: "The seven heavens and the earth glorify Him" means: They glorify Him from this statement that you have, and the sharing that you are pursuing. The seven heavens and the earth, then He returned to the heavens and the earth with the pronoun of one who has intellect, when He attributed to them the action of the intelligent, which is glorification. And His saying: "And whoever is in them" refers to the angels, humans, and jinn. Then He encompassed after that all things in His saying: "And there is nothing except that it glorifies Him with praise" means: It glorifies Allah, praises Him, and magnifies Him.

The scholars have differed regarding glorification. One group said: It is a metaphor, and its meaning is that everything in which the craftsmanship of the Creator is apparent, calls for the recognition of that to glorification, which is considered. Among the evidence for this interpretation is His saying, glorified and exalted is He: "Indeed, We made the mountains with him glorifying in the evening" [Sad: 18].

A group said: "From something" is a term of generality, and its meaning is specificity in every living and growing thing. This does not apply to purely inanimate objects. From this is the saying of Ikrimah: The tree glorifies, while the pillar does not glorify. And Yazid al-Raqashi said to al-Hasan while they were at a meal, and the table had been set: Does this table glorify, O Abu Said? He said: It used to glorify once, meaning that the tree, in the time of its growth and balance, used to glorify. But since it has become a greased table or something similar, it has become inanimate.

And a group said: This glorification is real, and everything in general glorifies with a glorification that humans do not hear or comprehend. If the glorification were what others said, that it is the effect of craftsmanship, it would be a comprehensible matter, and the verse indicates that this glorification is not comprehended.

Qadi Abu Muhammad, may Allah have mercy on him, said: This objection can be separated by wanting by His saying, glorified and exalted is He: "You do not comprehend" the disbelievers and the heedless, meaning that they turn away from reflection and do not comprehend the wisdom of Allah, blessed and exalted is He, in things.

And al-Hasan said: It has reached me that the meaning of this verse in the Torah mentioned a thousand things that glorify. The heavens glorified for Him, the earth glorified for Him, such and such glorified.

Ibn Kathir, Nafi', and Asim - in the narration of Abu Bakr - and Ibn Amir read: "They glorify for Him" with a 'ya'. Abu Amr, and Asim - in the narration of Hafs - and Hamzah and al-Kisai read: "They glorify for Him" with a 'ta'. Both readings are good. Abdullah ibn Mas'ud, Talhah, and al-Amash read: "The heavens glorified for Him." And His saying, blessed and exalted is He: "Indeed, He was forbearing, forgiving" indicates His granting them respite, and His overlooking them in this world, and His delaying them, despite the heinousness of this statement, meaning: You say a saying that all of creation exalts Him from. Indeed, He was forbearing, forgiving, and for that reason, He has granted you respite.