'In the name of Allah, the Most Gracious, the Most Merciful' He, exalted is He, said: "And he entered his garden while he was wronging himself. He said, 'I do not think that this will ever perish.' And I do not think that the Hour will come. And if I am returned to my Lord, I will surely find better than this as a return.' His companion said to him while he was conversing with him, 'Did you disbelieve in He who created you from dust, then from a sperm-drop, then fashioned you into a man?' But as for me, He is Allah, my Lord, and I do not associate with my Lord anyone.' And if only you had said when you entered your garden, 'What Allah wills; there is no power except with Allah.' If you see me less than you in wealth and children.' He singled out the garden in terms of existence. Likewise, he does not enter them both together at the same time. And his wrongdoing against himself refers to his disbelief and his corrupt beliefs in doubt about resurrection. Indeed, Qatadah and Ibn Zayd have stated this. And in his doubt about the creation of the world, if his reference by 'this' is to the form of the heavens and the earth and the types of creatures, and if his reference is only to his garden, then there is indeed foolishness and delusion in the speech and a lack of understanding. It is as if, due to his great astonishment and joy in it, he exaggerated in describing it with this saying. Then he also compared the Hereafter to this world, and he thought that he had not been granted in his world except for a dignity that he deserved in himself. He said: 'If there is a return as you claim, then my state will be such and such.' And the saying of Al-Asi ibn Wa'il to Khabbab is not on the level of this, rather Al-Asi intended to belittle with regard to the determination to deny. Ibn Kathir, Nafi', Ibn Amir, and Ibn Al-Zubair read 'minhuma,' referring to the two gardens mentioned earlier. Abu Amr, Asim, Hamzah, Al-Kisai, and the general public read 'minha,' referring to the entered garden. And His saying: 'His companion said to him' is a narration that the believer among the two men, when he heard the words of the disbeliever, confronted him - in the manner of reproach - regarding his disbelief in Allah, the Exalted. Ubayy ibn Ka'b read: 'And he was arguing with him.' And Thabit Al-Bunani read: 'Woe to you! Did you disbelieve?' Then he began to glorify Allah, the Exalted, with descriptions that included the blessings and signs of the possibility of resurrection from the graves. And His saying: 'From dust' is a reference to Adam, blessings and peace be upon him. And His saying: 'He fashioned you into a man' is like saying: 'He fashioned you into a person or a living being' or something similar to this among the emphatics. It may also be understood that he intended to specify manhood in the context of enumerating the blessing that he was neither female nor hermaphrodite. Al-Tabari mentioned something similar.

(p-609) The reading has differed regarding His saying: "But we." Ibn 'Amir and Nafi' - in the narration of Al-Masili - read "But we" in both connection and pause. Ibn Kathir, Abu 'Amr, Asim, Hamzah, and Al-Kisai read "But" in connection, and "But we" in pause. Al-Tabari favored it, and it is the narration of Warsh. Qalun from Nafi' read it. Ibn Mas'ud, Ubayy ibn Ka'b, and Al-Hasan read: "But I am Allah, my Lord." In the reading of 'Isa Al-Thaqafi and Al-Amash - with a difference - it is: "But He is Allah, my Lord." As for this last one, it is clear regarding the matter and the affair. As for the one before it, it means: "But I only say." Among this group, some read: "But we" by omitting the hamzah and lightening the tanween. In this, there is a consideration. As for those who read: "But we," its origin for them is "But I"; the hamzah was omitted contrary to the norm and the noon was assimilated into the noon. Some grammarians have said: The vowel of the hamzah was transferred to the noon, so "But we" came, then it was assimilated after that, resulting in "But we." Some of the reciters saw that with the assimilation, the last alif was unnecessary, so among them are those who omitted it in connection, and among them are those who affirmed it in both connection and pause to indicate the origin of the word. It is directed in "But we" that it could be the famous form of the sisters of "Indeed," and the meaning is: "But my saying is Allah, my Lord." However, I do not know anyone who reads it in connection and pause, and that obliges anyone who directs this way. Harun narrated from Abu 'Amr: "But He is Allah, my Lord" with a pronoun that followed "But." The rest of the verse is clear. And His saying, the Exalted: ﴿And if you had entered﴾ is advice from the believer to the disbeliever. And "if not" is an exhortation, meaning: "Why not?" And "what" could be understood as meaning "that which," estimating: "that which Allah wills occurs." In "wills," there is a pronoun referring back. It could be conditional, estimating: "What Allah wills occurs," and it could be a news of a deleted subject, estimating: "It is what Allah wills, or the matter is what Allah wills." And His saying: ﴿There is no power except by Allah﴾ is a submission and a rejection of the disbeliever's saying: ﴿I do not think that this will ever perish.﴾ It has been narrated from the Prophet ﷺ that he said to Abu Huraira: "Shall I not guide you to a word from the treasures of Paradise?" He said: Yes, O Messenger of Allah. He said: "There is no power except by Allah; when the servant says it, Allah, the Mighty and Majestic, says: My servant has submitted and surrendered." (p-610) And in the hadith of Abu Musa, the Prophet ﷺ said to him: "O 'Abdullah ibn Qais, shall I not guide you to a treasure from the treasures of Paradise?" He said: Do so, O Messenger of Allah. He said: "There is no might and no power except by Allah, the Most High, the Most Great."

The reading differs regarding the omission of the 'ya' from 'tarani' and its affirmation. Ibn Kathir affirmed it both in connection and in pause, while Ibn Amir, Asim, and Hamzah omitted it. Nafi and Abu Amr affirmed it only in connection. The majority read: 'aqalla' with the accusative as the second object, and his saying: 'ana' is an irrelevant separator. Isa ibn Umar read: 'aqallu' with the nominative, on the basis that 'ana' is the subject and 'aqallu' is its predicate, and the sentence is in the position of the second object. The vision is the vision of the heart in this verse.