'In the name of Allah, the Most Gracious, the Most Merciful' He, the Exalted, said: "And We have certainly honored the Children of Adam and carried them on the land and the sea and provided for them from the good things and preferred them over many of those We created with a marked preference." "On the Day when We will call forth every people with their leader. So whoever is given his record in his right hand - those will read their record, and they will not be wronged a thread's weight." "And whoever was blind in this [world] will be blind in the Hereafter and more astray in way." "And indeed, they were almost to tempt you away from that which We revealed to you, to fabricate about Us something else; and then they would have taken you as a friend." "And if We had not strengthened you, you were about to lean toward them a little." "Then We would have made you taste double [punishment] in life and double [punishment] in death; then you would not find for yourself against Us a protector." "We have honored" is the intensification of "to honor." The meaning is: We made for them honor, that is, dignity and virtue. This is the honor of negating deficiency, not the honor of wealth. Rather, it is as you say: "a noble garment," meaning: it has many good qualities. The judge Abu Muhammad, may Allah have mercy on him, said: In this verse, Allah, the Exalted, enumerates for the Children of Adam what He has specifically granted them over all other creatures. The jinn are the many preferred ones, and the angels are those who are outside of the many preferred. He carried them on land and sea in a manner that is not suitable for any creature other than the Children of Adam to carry with their will, intention, and management on both land and sea. The provision from the good things, and no animal benefits from it as the Children of Adam do; because they earn wealth specifically without animals, and they wear clothing, and they eat various foods. The limit of every animal is to eat raw meat or unprocessed food. And "provision" is everything that is valid for benefit. Al-Tabari reported from a group that they said: The preference is that he eats with his own hands, while all other animals eat with their mouths. Others said: And that he sees from an elevation more than any animal, and walks upright, and similar to this from the preference. The judge Abu Muhammad, may Allah have mercy on him, said: All of this is not precise, and for the animal of this type, what would prefer the son of Adam, such as the running of the horse, and its hearing and sight, and the strength of the elephant, and the bravery of the lion, and the generosity of the rooster. Rather, the honoring and preference is by the intellect with which he controls all animals, and with it he knows Allah, the Exalted, and understands His words and reaches His bliss. A group said: This verse establishes the preference of the angels over humans in that they are the exceptions, and Allah, the Blessed and Exalted, said: "And nor the angels who are near [to Allah]." The judge Abu Muhammad, may Allah have mercy on him, said: This is not a necessity from the verse, rather the preference between humans and jinn is not what the verse means. It is possible that the angels are superior, and it is possible that they are equal. Rather, the preference of the angels is established from other places in the Shari'ah.

And His saying, exalted is He: "On the Day We will call every people by their Imam." It is possible that His saying: "On the Day" is in the accusative case as a circumstance, and the implied verb that governs it is: "Remember," or it is a verb indicated by His saying: "And they will not be wronged," its meaning being: "And they will not be wronged on the Day We call." Then He explained: "They will not be wronged" in another context. It is permissible that "We will call" governs it, and that is because the preference of humans over other animals on the Day of Resurrection is clear; for they are the blessed, the spoken to, and the accountable, who have status. However, this is countered by the fact that the disbelievers on that day are the most wretched of all creatures; for the disbeliever will say: "Oh, I wish I were dust" [An-Naba: 40], and "We will call" does not govern it because it is added to it.

Qadi Abu Muhammad, may Allah have mercy on him, said:

And it is possible that "On the Day" is in the accusative case based on being constructed when it is added to something not established, and its position is raised by the beginning, and the news is in the division that follows in His saying: "So whoever is given" to His saying: "And whoever was."

The majority read: "We will call" with the pronoun of greatness, and Mujahid read: "He will call" with the 'ya', meaning: Allah will call. It was narrated from Asim, and Al-Hasan read: "He will be called" with the 'ya' pronounced and the 'waw' silent, and its origin is: "He is called," but this is a dialect of some Arabs, who change this 'alif' to a 'waw' and say: "Af'aw" and "Hublaw".

Abu Al-Fath and Abu Ali mentioned these two in the translation of "the blind" afterwards. Al-Hasan read: "Every" in the nominative, meaning: "Every will be called." Abu Amr Al-Dani mentioned from Al-Hasan that he read: "He will be called every" and "the people" is a collective noun with no singular form from its wording.

And His saying: "By their Imam" it is possible that He means: by the name of their Imam, and it is possible that He means: with their Imam. So according to the first interpretation, it is said: O community of Muhammad, blessings and peace be upon him, and O followers of Pharaoh, and similar to this. And according to the second interpretation, every community comes with its Imam, whether it be a guide or a misleader. The interpreters differed regarding the Imam; Mujahid and Qatadah said: their prophet, and Abu Zayd said: their book which was revealed to them, and Ibn Abbas and Al-Hasan said: their book in which are their deeds, and a group said: their follower, whether a guide or a misleader. The term "Imam" encompasses all of this; for the Imam is that which is followed and by which guidance is sought in the intention, and from it, it is said to the thread of construction: Imam. The poet describes a cup:

And I straightened it until it was complete and even, like the curve of a leg or like the back of an Imam.

And from it, it is said to the path: Imam; for it is followed in the intentions until it reaches the desired goal.

And His saying, exalted is He: ﴿So whoever is given his book in his right hand﴾ is a reality that on the Day of Resurrection, scrolls will be scattered and placed in the right hands of the people of faith, and in the left hands of the people of disbelief. And they will be placed in the right hands of the sinners who will be subjected to the warning, so they will benefit from it that they are not eternally punished in the Fire. And His saying, blessed and exalted is He: ﴿They will read their book﴾, is an expression of joy in it, meaning: they will recite it and share it. And His saying: ﴿And they will not be wronged a thread﴾ means: neither less nor more. This is the understanding of the address; the ruling of what is omitted is like the ruling of what is mentioned, as in His saying, exalted is He: ﴿So do not say to them a word of disrespect﴾ [Al-Isra: 23], and as in His saying: ﴿Indeed, Allah does not do injustice, even an atom's weight﴾ [An-Nisa: 40]. And this is abundant. The meaning of the verse is that they will not be deprived of the reward for their good deeds at all. And "the thread" is the fiber found in the split of a date pit, which is used as a metaphor for insignificance and triviality.

And His saying, exalted is He: ﴿And whoever is blind in this﴾, the verse. Muhammad ibn Abi Musa said: The reference of "this" is to the blessings that He, glorified and exalted is He, mentioned in His saying: ﴿And We have certainly honored the Children of Adam﴾, meaning: whoever is blind to thanking these blessings and believing in the One who bestowed them is blind in matters of the Hereafter and its affairs.

Qadi Abu Muhammad, may Allah have mercy on him, said: The second "blind" can be like the first, as it is a comparison to the blind of sight. It may also be a description of preference, meaning: more blind. And "blindness" in this verse refers to the blindness of the heart in both cases. Ibn Abbas, Mujahid, Qatadah, and Ibn Zayd said: The reference of "this" is to the world, meaning: whoever is blind in this abode to reflecting on the signs of Allah, blessed and exalted is He, and His lessons, and believing in His signs, ﴿then he is blind in the Hereafter﴾, either by omitting a word, meaning: in the affairs of the Hereafter, or it may mean: he is blind on the Day of Resurrection, in the sense that he is confused, with no correct direction towards him, nor does success appear to him. Mujahid said: In the Hereafter, he is blind to his proof.

Qadi Abu Muhammad, may Allah have mercy on him, said: The apparent meaning to me is that the reference of "this" is to the world, meaning: whoever is in this world and at the time of his perception and understanding is blind to reflecting on the signs of Allah, then he will be in the Hereafter more confused and blind; because he has faced disappointment and has seen the illusions of punishment. With this interpretation, there will be a correspondence to the one before it, who mentioned the one who is given his book in his right hand. And if we take His saying, exalted is He: ﴿in the Hereafter﴾ to mean: "in the affairs of the Hereafter," the correspondence between the two will not be negated.

Ibn Kathir, Nafi', Ibn Amer, and Hafs read "blind" in both places without any inclination. Hamzah, Al-Kisai, and 'Asim - with a difference from him - read in both places with inclination. Abu Amr read with inclination in the first and an open vowel in the second, interpreting it to mean: "more blind." Therefore, he did not incline it. Abu Amr said: Because inclination is only appropriate in the endings, and "blind" is not like that; because its estimation is: blind from such-and-such, and it cannot be completed except in our saying: "from such-and-such" in a way that is similar to it.

Qadi Abu Muhammad, may Allah have mercy on him, said:

He made it in the hereafter a more misguided path because the disbeliever in this world may believe and be saved, but in the hereafter, he cannot do that. So he is more misguided, more confused, and closer to punishment. And Sibawayh's saying: "It is not said blind from such-and-such, as it is said: what is its hand?" is only in the blindness of the eye in which there is no comparison. However, in the blindness of the heart, that can be said because there is comparison in it.

Qadi Abu Muhammad, may Allah have mercy on him, said:

Makki mentioned in this verse that the first blindness is the blindness of the eye from guidance. This is clear in its distortion, and Allah is the Helper.

And His saying, the Exalted, ﴿And indeed, they were almost to tempt you away from that which We have revealed to you﴾. This "if" according to Sibawayh is the lightened form of the heavy one, and the "lam" in His saying, glorified is He: "to tempt you" is a lam of emphasis. And this "if" according to Al-Farra' means "not," and the lam means "only." The pronoun in His saying, the Exalted, "they were almost" is said to refer to Quraysh, and it is said to refer to Thaqif. As for Quraysh, Ibn Jubair and Mujahid said: The verse was revealed because they said to the Messenger of Allah, blessings and peace be upon him: We will not let you touch the Black Stone until you touch our idols, in the context of legislating that. Al-Tabari and others said: The Messenger of Allah, blessings and peace be upon him, intended to show them that while his heart was rejecting it, and the verse was revealed regarding that. Al-Zajjaj said: And the Messenger of Allah, blessings and peace be upon him, said to himself: What is upon me to do that for them while Allah, the Exalted, knows what is in my heart? Ibn Ishaq and others said: They gathered one night and honored him and said to him: You are our master, but come to some of our matters and we will come to some of your matters. So the verse was revealed regarding that.

Qadi Abu Muhammad, may Allah have mercy on him, said:

It is in the meaning of His saying, the Exalted: ﴿They wish you would soften, so they would soften﴾ [Al-Qalam: 9]. And Al-Zajjaj narrated that the verse was said to be regarding what they wanted from expelling the poor among his companions.

As for Thaqif, Ibn Abbas, may Allah be pleased with both of them, and others said: Because they requested from the Messenger of Allah, blessings and peace be upon him, to delay them after their Islam for a year to worship Al-Lat, and they said: We want to take what is offered to her. But if you fear that the Arabs will reject that upon you, then say: Allah revealed that to me. So the verse was revealed regarding that. The one who says this must make the verse Medinan, and that has been narrated, while those who narrated other opinions said it is Meccan.

Qadi Abu Muhammad, may Allah have mercy on him, said:

And all that is intended from the Prophet, blessings and peace be upon him, according to this difference, Allah, glorified and exalted is He, has revealed to him contrary to it, either in a miracle or in non-miraculous matters. His action - if it were to occur - would be a fabrication against Allah, for his actions and words are all legislation.

And His saying, glorified and exalted is He: ﴿And if they had taken you as a friend﴾ is a pause on what Allah, glorified and exalted is He, saved him from the opposition of the disbelievers and their allegiance to them.

And His saying, "If We had not strengthened you" is a mention of a blessing upon the Prophet, blessings and peace be upon him. It has been narrated that the Messenger of Allah, blessings and peace be upon him, said: "And 'rukoon' is the leaning of the back towards the matter, or the firmness towards the direction of tranquility to it, as a person does with the corner of the walls. From it is His saying, glorified and exalted is He, in narration: ﴿Or would I seek refuge in a strong corner﴾ [Hud: 80]. The majority read: "tarkanu" with the opening of the kaf, while Ibn Masrif, Qatadah, and Abdullah ibn Abu Ishaq read: "tarkun" with the closing of the kaf. And the Messenger of Allah, blessings and peace be upon him, did not lean, but he nearly did according to his concern for their agreement, hoping to win them over. Ibn al-Anbari went to say that its meaning is: They nearly informed about you that you leaned, and towards this, he went in denying the concern about that from the Prophet, blessings and peace be upon him, so he imposed on the wording what it does not bear. And His saying, glorified and exalted is He: ﴿A little﴾ invalidates that. And this concern from the Prophet, blessings and peace be upon him, was merely a fleeting thought that could not be dismissed, and for that it was said: "You nearly did," and it indicates that it was not leaning. Then it was said: ﴿A little﴾ since the proximity implied by "you nearly did" was slight, a fleeting thought that did not solidify in the self. And this concern is like that of Yusuf, peace be upon him, and the saying in both is one. And His saying, glorified and exalted is He: ﴿Then We would have made you taste﴾ also invalidates what Ibn al-Anbari went to.

And His saying, glorified and exalted is He: ﴿Double the life and double the death﴾, Ibn Abbas, Mujahid, Qatadah, and al-Dhahak said: He means: the double of the punishment of life and the double of the punishment of death.

Qadi Abu Muhammad, may Allah have mercy on him, said: On the meaning that what this sin deserves of our punishment in this world and the Hereafter, we would have doubled it for you. And this doubling is common with the Prophet, blessings and peace be upon him, in his reward, his pain, and the punishment of his wives. And the remainder of the verse is clear.