'In the name of Allah, the Most Gracious, the Most Merciful' He, the Exalted, said: "Indeed, those who disbelieved and died while they were disbelievers, those are upon them the curse of Allah and the angels and all of mankind. They will remain in it forever; the punishment will not be lightened for them, nor will they be given respite." "And your God is one God; there is no deity except Him, the Most Gracious, the Most Merciful." "Indeed, in the creation of the heavens and the earth and the alternation of night and day and the ships that sail in the sea with that which benefits people, and what Allah has sent down from the heavens of water, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and the directing of the winds and the clouds controlled between heaven and earth are signs for a people who use reason." His saying, the Exalted: "Indeed, those who disbelieved," the verse is definitive regarding those who died upon their disbelief. There is a difference of opinion regarding the meaning of His saying: "and all of mankind," and they do not curse themselves. Qatadah and Al-Rabi' said: the intended meaning of "mankind" is specifically the believers. Abu Al-'Aliyah said: the meaning of that is in the Hereafter, as the disbelievers will curse themselves on the Day of Resurrection. A group said: the meaning of that is that the disbelievers say in this world: 'May Allah curse the disbelievers,' thus they curse themselves without realizing it. Al-Hasan ibn Abi Al-Hasan read: "and the angels and all of mankind" with the raising [of the word] based on the understanding: Allah curses them. The curse in this verse necessitates punishment, and for that reason it is said: "They will remain in it forever;" the pronoun refers back to the curse. It is said to refer to the Fire, even though it has not been mentioned, for it is established in meaning. Then Allah, the Exalted, informed of the lifting of the faces of mercy from them, for if the punishment is not lightened and not delayed, then it is the end. "Nor will they be given respite" means they will not be delayed from the punishment. It is possible that it is from the sight, as in His saying: "And He will not look at them on the Day of Resurrection." [Aal 'Imran: 77] The first is clearer, for the sight with the eye is only usually expressed with 'to' except in rare cases in poetry. And His saying, the Exalted: "And your God is one God; there is no deity except Him" is a declaration of oneness. The term 'one' in the attributes of Allah, the Exalted, means the negation of a peer, counterpart, or equal. Abu Al-Ma'ali said: it is the negation of division and separation. 'Ata said: when this verse was revealed in Medina, the disbelievers of Quraysh in Mecca said: 'What is the proof of this? What is its sign?' And Said ibn Al-Musayyib said: they said, 'If this is true, O Muhammad, bring us a sign from Him that would be a mark of truth.' Until they said: 'Make for us the Safa a gold.' It was said to them: 'That is for you, but if you disbelieve after that, you will be punished.' The Messenger of Allah, blessings and peace be upon him, felt apprehensive and said: 'Leave me to deal with them day by day.' Then at that time, His saying, the Exalted, was revealed: "Indeed, in the creation of the heavens and the earth" the verse." And the meaning of "in the creation of the heavens" is in their invention and establishment. It is said that the meaning is that in their creation, meaning: the form of the heavens and the earth. And "the alternation of night and day" means that this one follows that one, and this one replaces that one; they are opposites, as He, the Exalted, said: "And He it is who made the night and the day alternates." [Al-Furqan: 62]. And as Zuhayr said:

With it, the eyes and the herds walk in succession, and its offspring rise from every gathering.

And the other said:

And it has with the rainers when the ant that they gathered eats in succession, until when it has rested, it settled from Jilq.

It is also possible that the difference in this verse refers to the difference in descriptions, and "the night" is the plural of night, and nights are gathered, and the yā has been added to it as it has been added in karāhah and farāhah.

And the day is gathered as nuhur and anhirah, and it is from the rising of dawn to the setting of the sun. This is confirmed by the saying of the Prophet, blessings and peace be upon him, to Adi ibn Hatim: "It is only the whiteness of the day and the blackness of the night." This is the requirement of jurisprudence in faith and similar matters. As for according to the apparent language and taking it from the breadth, it is from the time of the dawn when the time of the day expands as he said:

I possessed with it my hand, so I poured its flow; a standing one sees beyond it what is behind it.

And Al-Zajjāj said in the Book of the Winds: The beginning of the day is the brightness of the sun. He said: And Al-Nadr ibn Shumayl claimed that the beginning of the day is the start of the rising of the sun, and what is before that is not counted as day.

Qadi Abu Muhammad, may Allah have mercy on him, said: And the saying of the Prophet, blessings and peace be upon him, is the ruling.

And "the ships" are the vessels, and their singular and plural are with the same word. And those movements are not their realities, but rather it is as if he built the plural upon another structure, which is indicated by the middle of the dual in their saying: Falakān, and the singular falak is masculine. Allah, glorified and exalted is He, said: "In the laden ship" [Yasin: 41].

And "what benefits people" [Ar-Ra'd: 17] refers to the trades and other needs for which one rides the sea, such as for warfare and pilgrimage. And the blessing with the ship is when one benefits from it, and for this reason the mention of benefiting is specified, for it may run with that which harms.

"And what Allah has sent down from the heavens of water" means the rains by which the world is revived, and the plants and provisions are brought forth.

"And He spread" means: He dispersed and expanded, and "creature" gathers all animals, and some people have excluded birds from the creatures. Al-A'sha said:

...................................... The creeping of the quail in every watering place.

And Alqamah ibn Abadah said:

...................................... Its lightning for their birds is creeping.

"And the sending of the winds" is their sending as barren, and as a scourge, and as a victory, and as destruction, and among them is their sending southward and northward, and other than that. And "the winds" is the plural of wind, and it has come in the Qur'an: grouped with mercy, singular with punishment, except in Yunus in his saying: "And they ran with them with a good wind" [Yunus: 22]. And this is the most common occurrence in speech.

And in the hadith: "The Messenger of Allah, blessings and peace be upon him, when the wind blew, would say: O Allah, make it a wind and do not make it a scourge."

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

Because the wind of punishment is severe and cohesive in parts, as if it is one body. The wind of mercy is gentle and fragmented. Therefore, it is winds, and this is the meaning that has been spread. It was specified with the ship because the wind that drives the ships is indeed one continuous wind. Then it was described as pleasant, thus the commonality between it and the wind of punishment was removed. It is a word from those with the letter waw. It is said: wind and souls, and it is not said: winds. Rather, it was said: winds due to the kasrah and the request for the correspondence of the ya with it.

And in this word, 'Imarah ibn 'Aqil ibn Bilal made a grammatical mistake, using 'arayah in his poetry, and he erred in that. Abu Hatim said to him: 'The word 'arayah is not permissible.' He replied: 'Do you not hear their saying: winds?' Abu Hatim said: 'This is contrary to that.' He said: 'You are right,' and he recanted.

As for the seven reciters, they disagreed. Nafi' read: 'the winds' in twelve places here, and in Al-A'raf: ﴿He sends the winds﴾ [Al-A'raf: 57], and in Ibrahim: (the winds intensified against him), and in Al-Hijr: ﴿the winds are carriers﴾ [Al-Hijr: 22], and in Al-Kahf: ﴿the winds blow it﴾ [Al-Kahf: 45], and in Al-Furqan: ﴿He sends the winds﴾ [Al-Furqan: 48], and in An-Naml: ﴿And who sends the winds﴾ [An-Naml: 63], and in Ar-Rum in two places, and in Fatir, and in Al-Jathiya, and in 'Ain Sin Qaf: (the winds are still). Abu 'Amr, 'Asim, and Ibn 'Amir read two places of this in the singular: in Ibrahim, and in 'Ain Sin Qaf. They read the rest as Nafi' read. Ibn Kathir read in the plural in five places: here, and in Al-Hijr, and in Al-Kahf, and in Ar-Rum the first verse, and in Al-Jathiya: ﴿and the directing of the winds﴾, and the rest of what is in the Qur'an in the singular.

Hamzah read in the plural in two places, in Al-Furqan, and in Ar-Rum the first verse, and he made the rest of what is in the Qur'an singular. Al-Kisai read like Hamzah, and he added to him in Al-Hijr: ﴿the winds are carriers﴾ [Al-Hijr: 22].

And they did not differ in the unification of what does not have the definite article alif and lam.

'And the clouds': it is the plural of cloud, named as such because it withdraws, as they say: it is a gift because it gives. This was said by Abu Ali Al-Farisi. And its subjugation: sending it from one place to another.

These are verses that prove that the Creator exists, and the rational evidence establishes that the Creator of the universe cannot be but one, due to the possibility of the difference of two and above.