His saying, exalted and majestic is He:

﴿And you see the earth lifeless, but when We send down water upon it, it stirs and swells, and it brings forth from every splendid kind﴾ [Al-Hajj: 5] ﴿That is because Allah is the Truth, and He gives life to the dead, and He is capable of all things﴾ ﴿And that the Hour is coming, there is no doubt about it, and that Allah will resurrect those who are in the graves﴾ ﴿And among the people are those who argue about Allah without knowledge and guidance and an enlightening Book﴾ ﴿Turning away to mislead from the path of Allah; for him in this world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the burning﴾ ﴿That is for what your own hands have sent before, and indeed Allah is not unjust to the servants﴾

This is the example that is given for the one who reflects upon it, the permissibility of resurrecting the bodies. This is because the revival of the earth after its death is evident; similarly, the bodies. And "lifeless" means: still, desolate, worn out. From this, it is said: the cloth has become worn out when it is old. Al-A'sha said:

؎ She said: O slain one, why is your body pale, and I see your garments are worn out and lifeless?

And "the stirring of the earth" is its movement with vegetation and other things that occur to it with water. And "it swells" means: it rises and elevates; from it is the term "rabbah," which is the elevated place. Ja'far ibn al-Qaqa' read: "and it swelled" with the hamzah, and it was narrated from Abu Amr. It was read by Abdullah ibn Ja'far and Khalid ibn Ilyas, and it is not a strong reading. Its meaning could be that it is from: "I elevated the people" when you rise to a height from the earth, as if the earth, with the water, is stretching and rising. And "the kind" refers to the species, and "the splendid" is derived from beauty, which means the good, as said by Qatadah and others.

His saying: ﴿That is because Allah is the Truth﴾ refers to what has been previously mentioned. So "that" is the subject, and its predicate is "because," meaning: it is because Allah is the Truth, the Giver of life, the Capable. And His saying: ﴿And that the Hour is coming﴾ is not a reason for what has been mentioned, but the meaning is that the matter is interconnected, or it could be understood as: and the matter is that the Hour is.

And His saying, exalted is He: ﴿And among the people are those who worship﴾ [Al-Hajj: 11] the verse. The reference in His saying, glorified is He: "And among the people" is to the people previously mentioned. Al-Nakhas narrated from Muhammad ibn Ka'b that he said: This verse was revealed about Al-Akhnas ibn Shurayq. He repeated this in the context of rebuke, as if he is saying: And these examples are in the utmost clarity and statement, and among the people, despite that, are those who argue. So the "and" is a conjunction of circumstance, and the previous verse has the "and" that connects the sentence to what preceded it. The verse is in the meaning of informing, and it is here repeated for rebuke. And "the second" is a state of the pronoun in "argues," and it cannot be from "among" because it is the subject, and the subject's action is raising, not lowering. The addition of "the second" is not significant; it is in the meaning of separation, as its estimation is: secondly, of his turning away. And His saying, glorified is He: ﴿the second of his turning away﴾ is an expression of the arrogant one who turns away, as said by Ibn Abbas, may Allah be pleased with him and others.

The judge Abu Muhammad, may Allah have mercy on him, said:

And that is because the one who is arrogant turns his face away from what he is arrogant about. So he turns his face, puffs out his cheek, twists his neck, and bends his side. These are the expressions of the interpreters. And 'the side' refers to the side. Al-Hasan read: 'his side' with a فتح on the 'ain, and 'the side' refers to the sword; because its owner connects it to his side. The majority read: 'to mislead' with a ضم on the 'ya', while Mujahid and the people of Mecca read: 'to lead astray' with a فتح on the 'ya', and Abu Amr also read this way. And 'the disgrace' is what Al-Nadr ibn Al-Harith was promised on the day of Badr in his captivity, and his killing by the yellow (sword), and 'the fire' is a layer of the layers of Hell.

And His saying, the Exalted: 'That is because of what your two hands have sent forth' means: it will be said to him, and the act of sending forth is attributed to the two hands because they are the means of earning. There is a difference of opinion regarding the stopping at 'your two hands'. It was said: it is not permissible because the implication is: and that Allah, meaning that this is the justice against you for your crimes. It was also said: it is permissible meaning: and the matter is that Allah, the Exalted, is not unjust. And 'the servants' here are mentioned in the sense of their being few and their limited ability, which is why this form was used.