His saying, exalted and glorified is He: "Did you not see that Allah prostrates to Him whoever is in the heavens and whoever is on the earth, and the sun, the moon, the stars, the mountains, the trees, the moving creatures, and many among the people? And many have deserved the punishment. And whoever humiliates Allah, for him there is no one to honor him. Indeed, Allah does what He wills." "These are two disputants who have disputed concerning their Lord. So those who disbelieved, for them are cut garments of fire, poured over their heads will be boiling water." "With it will be melted what is in their bellies and their skins." "And for them are iron rods." "Whenever they intend to go out from it due to anguish, they will be returned to it, and taste the punishment of the burning."

"Did you not see" is a reminder, from the vision of the heart. This is a verse informing about the submission of all creatures to Allah, the Most High, and their humility. In the verse, He mentioned everything that people have worshipped, while in the creatures there are greater than what He mentioned, such as the seas, the winds, and the air. So "whoever is in the heavens": the angels, and "whoever is on the earth" refers to those who worshipped among the humans. And "the sun" was worshipped by the Himyarites, who are the people of Bilqis, and "the moon" was worshipped by Kinana, as said by Ibn Abbas, may Allah be pleased with him. And the Tamim tribe worshipped Aldabaran, and the Khum tribe worshipped Al-Mushtri, and the Tay tribe worshipped Al-Thurayya, and the Quraysh worshipped Al-Shi'r, and Asad worshipped Utharid, and the Rabi'a tribe worshipped Al-Murzam. And "the mountains and the trees" include the fire and the idols of stone and wood, and "the moving creatures" include cattle and other animals that were worshipped, like the rooster and others.

And "prostration" in this verse is by submission and compliance to the command. This is as the poet said:

"............................ you see the hills in it prostrating to the hooves."

And this is something in which the known prostration is impossible. Mujahid said: The prostration of these things is their nullification. Some said: Their prostration is by the manifestation of the craftsmanship in them.

Qadi Abu Muhammad, may Allah have mercy on him, said: This is an illusion, and he only mixed this verse with the verse of glorification, and there it is possible to say: it is by the effects of craftsmanship.

And His saying: "And many have deserved the punishment" can be understood as being connected to what preceded, meaning: and many who have deserved the punishment are prostrating, meaning with aversion and despite themselves, either by their submission in times of hardship and the like, as Mujahid said. And he said: Their prostration is in their shadow. It is possible that it is an elevation by beginning, disconnected from what came before, and as if the sentence is equivalent to His saying: "And many among the people" because the meaning is that they are shown mercy by their prostration. This is supported by His saying, exalted and glorified is He, afterwards: "And whoever humiliates Allah" the verse.

The majority of people read: "So for him there is no one to honor him" with a broken ra, and Ibn Abi Abla read it with an open ra meaning: from a place, or that it is a source like "madkhal." The majority of people read: "and the moving creatures" with a doubled ba, and Al-Zuhri alone read it with a light ba, which is rare and weak, and it is a lightening that is not according to the norm, as they said: "Zallat" and "Ahassat," and as Alqamah said:

"As if their pitcher is a gazelle on a height, advanced with the threads of linen, veiled."

He meant: by the causes of linen: and Abu Ali recited in a similar manner:

Until when I found no other than evil ∗∗∗ I was a man from Malik ibn Ja'far.

And this is a door that is only used in poetry, therefore this reading is weak.

And His saying, the Most High: ﴿These are two disputants who have disputed concerning their Lord﴾. People have differed regarding what is referred to by His saying: "These are two". Qais ibn Abadah and Hilal ibn Yasaf said: This verse was revealed about the duelists on the day of Badr, who were six: Hamzah, Ali, and Ubaydah ibn al-Harith, who faced Utbah ibn Rabiah, Shaybah ibn Rabiah, and Walid ibn Utbah. It has been narrated from Ali ibn Abi Talib, may Allah be pleased with him, that he said: I am the first to kneel for the dispute before Allah on the Day of Resurrection, and Abu Dharr, may Allah be pleased with him, swore by this saying.

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

And it is established that the verse is about them in Sahih al-Bukhari, may Allah have mercy on him.

And Ibn Abbas, may Allah be pleased with both of them, said: The reference is to the believers and the People of the Book, as there was a dispute between them. The Jews said: We are older in religion than you, and so on, and this verse was revealed. And Ikrimah said: The dispute is between Paradise and Hell. And Mujahid, and Ata ibn Abi Rabah, and al-Husayn ibn Abi al-Hasan, and Asim, and al-Kalbi said: The reference is to the believers and the disbelievers in general.

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

And this saying is supported by the verse, as it has preceded His saying: ﴿And many of the people﴾, the meaning is: They are believers prostrating. Then He said: ﴿And many have deserved punishment﴾. Then He referred to these two groups by saying: ﴿These are two disputants﴾, and the meaning is that faith and its people and disbelief and its people are two disputants until the Day of Resurrection with enmity, debate, and war. And His saying: "disputants" means: two factions; because the word dispute is a source that can describe both the singular and the plural, and it indicates that He meant the plural by His saying, the Most High: "they disputed", for this is the reading of the majority. Ibn Abi Abla read: "they disputed concerning their Lord". And His saying: "concerning their Lord" means: concerning the matter of their Lord, His attributes, and His oneness, and it is possible that He means: in the pleasure of their Lord, and in His essence. Then He clarified the ruling of the two groups, and blessed and exalted is He threatened the disbelievers with the punishment of Hell. And "cut off" means: made for them by decree as garments are tailored. It has been narrated that it is made of copper, and it is said: There is nothing from the stones that is hotter than it when it is heated. It has been narrated regarding the pouring of boiling water - which is the boiling water - that their heads are struck with mallets so that their brains are exposed, and then the boiling water is poured at that time. It is said: Rather, the boiling water is poured first, and it does what has been described, then they are struck with mallets afterward. And "boiling water" is the boiling water, and "it is melted" means: it is dissolved, and it is said: it means: it is pressed, and this expression is awkward. And it is said: it means: it is cooked, and from this is the saying of the poet:

................. ∗∗∗ The sun melts it, but it does not melt.

And it is similar - in the case of one who said: it is pressed - that he meant the boiling water descends - whenever it is thrown - into the stomach and strips it and melts it. And Abu Huraira narrated something similar from the Prophet, blessings and peace be upon him, "that it melts it and reaches his feet and dissolves it, then it is returned as it was." And the majority read: "it melts," while a group read: "it is melted" with the opening of the ص and the emphasis on the ه. And "المِقْمَعَةُ" - with the كسر of the م - is a metal club with which the struck one is beaten.

And His saying, exalted is He: "They intended" has been narrated that the flame of the fire, when it rises, raises them so that they reach the gates of the fire, and they want to exit, but they are struck with clubs, and the keepers of Hell repel them. And "من" in His saying: "from it" indicates the beginning of the limit, and in His saying: "from anguish" it is possible that it is for indicating the type, and it is possible that it is also for the beginning of a limit, and it is a substitute for the first. And His saying: "And taste" here has an omission, its meaning is: and it is said to them: taste, and "the burning" is فَعِيلٌ meaning مُفْعِلٌ, that is: burning.

And the majority read: "these two" with the lightening of the ن, while Ibn Kathir alone read: "these two" with the emphasis on the ن. And a young one read it, and it is a dialect of some Arabs in the ambiguous terms like اللذانِ and هذانِ, and Abu Ali mentioned that.