'In the name of Allah, the Most Gracious, the Most Merciful' Allah, the Exalted, says: "And say, 'My Lord, admit me into a good entrance and exit me from a good exit, and grant me from Yourself a supporting authority.'" "And say, 'Truth has come, and falsehood has departed. Indeed, falsehood is ever bound to depart.'" "And We send down of the Qur'an that which is healing and mercy for the believers, and it increases the wrongdoers not except in loss.'" "And when We bestow favor upon man, he turns away and distances himself; but when evil touches him, he is in despair.'" "Say, 'Everyone works according to his own manner, but your Lord is most knowing of who is best guided in the way.'" The apparent meaning of this verse, and the best interpretation of it, is that it is a supplication for Allah to improve his condition in all matters he engages in, and in travels and deeds, and to wait for the decrees in death and life. Thus, its meaning is: 'My Lord, make my provisions good in all matters and in my heart.' The interpreters have gone to the view that it is for a specific purpose, then they differed in identifying it. Ibn Abbas, Al-Hasan, and Qatadah said: He meant: 'Admit me into the city and exit me from Mecca.' This interpretation is advanced in occurrence, for the exit from Mecca is the earlier one. O Allah, indeed the place of entering and fleeing is the most important. Abu Salih and Mujahid said: 'Admit me into the matter of conveying the Shari'ah, and exit me from it with complete preparation.' Ibn Abbas, may Allah be pleased with him, said: 'The admission is by death in the grave, and the exit is the resurrection.' What I have presented of the complete generality that encompasses all of this is more correct. The majority read: 'Mudh'ala' and 'Mukhraj' with a dammah on the meem, as it follows: 'Admit me and exit me.' Abu Haywah, Qatadah, and Hamid read: 'Madh'ala' and 'Makhraj' with a fathah on the meem, which does not follow: 'Admit me,' but the meaning is: 'Admit me so I enter the entrance,' because it only follows 'dakhala.' And 'al-sidq' here is an attribute that necessitates the removal of blame and the inclusion of praise, as you say: 'A man of truth,' meaning: one who encompasses virtues. And His saying, the Exalted: "And grant me from Yourself a supporting authority," Mujahid and others said: 'A proof,' meaning: 'Support me with it against the disbelievers.' Al-Hasan and Qatadah said: 'He means: a protection, leadership, and a sword that supports the religion of Allah, the Exalted.' The Messenger of Allah, blessings and peace be upon him, requested this by Allah's command to him, desiring the victory of the religion. It has been narrated that Allah, the Exalted, promised him that, then fulfilled it for him in his lifetime and completed it after his death.

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: ﴿And say: The truth has come and falsehood has departed﴾. Qatadah said: "The truth is the Qur'an, and falsehood is Satan." A group said: "The truth is faith, and falsehood is disbelief." Ibn Jurayj said: "The truth is jihad, and falsehood is polytheism." It was said otherwise. The correct view is to generalize the term to the fullest extent possible. Thus, the expression would be: The legislation has come with all that it encompasses, and disbelief has departed with all that it encompasses. And falsehood is everything by which a beneficial goal cannot be achieved. And His saying, glorified and exalted is He: ﴿It was a departing﴾, the word "was" does not indicate a past time, but the meaning is: it was and it will be. This is like your saying: Allah was All-Knowing and All-Powerful, and similar to this. This verse was revealed in Mecca. Then, the Messenger of Allah used to cite it on the day of the conquest of Mecca, at the time of his stabbing the idols and their falling from his stabbing them with a short sword, as mentioned in the biography of Ibn Hisham and others. The majority read: "And We send down" with the letter 'n', while Mujahid read: "And He sends down" with a light 'y', and it was narrated by Al-Marwazi from Hafs. And His saying, exalted is He: ﴿From the Qur'an﴾, it is valid that "from" indicates the beginning of the limit, and it is valid that it indicates the type, as if He said: We send down what contains healing from the Qur'an. Some of the interpreters denied that "from" could be for partitive, because he was cautious not to imply that some of it has no healing in it. The judge Abu Muhammad, may Allah have mercy on him, said: This is not necessary. Rather, it is valid that "from" can be for partitive, according to the fact that its revelation is indeed partial. Thus, it is as if He said: "And We send down from the Qur'an" piece by piece, all of which contains healing. And its borrowing of healing for the Qur'an is according to its removal of doubt and its uncovering of the heart's veil for understanding the miracles and the matters that indicate Allah, glorified and exalted is He, affirming His legislation. It is possible that by healing is meant its benefit from diseases through incantations and amulets and the like, and its being a manifest mercy. And His saying, exalted is He: ﴿And it does not increase the wrongdoers except in loss﴾ means that it is upon them blindness; for they are exposed to the state of one who does not understand and is not taught.

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: ﴿And when We have bestowed favor upon man﴾. The term 'man' in this verse does not refer to the generality, but rather it refers to some of them, which are the disbelievers. This is like when you say in anger: 'There is no good in friends, nor trustworthiness among people,' as you generalize excessively, while your intent is the specific. This is based on the mention of the wrongdoers and loss in the verse. It is said that the mention of the disbelievers is connected, and it is possible that 'man' in this verse is general for the species, meaning that this despicable character is in his nature. The disbeliever excessively turns away, while the sinner takes his share of it. The Messenger of Allah, blessings and peace be upon him, said regarding a believer: 'So he turned away, and Allah turned away from him.' The meaning of 'turned away' is that he turned his back, and 'and he distanced himself' means he became far away. This is a metaphor, as he acts like the one who turns away and distances himself in leaving faith in Allah and thanking Him for His blessings upon him. Ibn 'Amir alone read: 'and he distanced himself,' and its meaning is: he rose up while being far away. This is the saying of a group, while another said: it is the heart of the hamzah after the alif from 'na'a' in its essence, and it is a language like 'ra'a' behind, and similar to this expression is the saying of the poet in the description of a thrower:

Until when his joints are joined together ∗∗∗ and he distanced himself on the left side.

This means: he rose up while leaning on his left side.

What I hold is that 'na'a' and 'na'a' are two different verbs. 'Na'a' beside him is an expression of confusion and oppression, while 'na'a' is an expression of distance and separation.

Then Allah, exalted is He, described the disbelievers that when evil touches them, whether from sickness or calamity in wealth or otherwise, they despair from where they do not believe in Allah and do not hope for the management of His decrees.

Then He, exalted and majestic, said: 'Say, O Muhammad: ﴿Everyone acts according to his own disposition﴾,' meaning: his way and according to his intention and the doctrine that resembles him. It is a form for him, and this verse indicates clearly that 'man' was not intended in general, meaning that the disbelievers have these attributes, while the believers have the opposite, and each of them acts according to what is appropriate for him, and the Lord, exalted is He, knows best who is guided. Mujahid said: ﴿according to his own disposition﴾ means: according to his nature. He also said: it means: according to his inclination. Ibn 'Abbas, may Allah be pleased with him, said: it means: according to his side. Qatadah said: it means: according to his inclination and according to what he intends. Ibn Zayd said: it means: according to his religion.

Qadi Abu Muhammad, may Allah have mercy on him, said: The most preferred of these expressions is the saying of Ibn 'Abbas and Qatadah. And His saying, exalted is He: ﴿So your Lord knows best who is more guided on the way﴾ is a clear warning.