'In the name of Allah, the Most Gracious, the Most Merciful' His saying, the Exalted and Majestic: "And you see the mountains, you think they are solid, while they pass like the passing of clouds. This is the creation of Allah, who perfected all things. Indeed, He is All-Aware of what you do." "Whoever comes with a good deed will have better than it, and they are the ones who will be safe on that Day." "And whoever comes with an evil deed, their faces will be pushed down into the Fire. Will you not be recompensed except for what you used to do?" "Indeed, I have been commanded to worship the Lord of this city, which He has made sacred, and to Him belongs all things. And I have been commanded to be of the Muslims." "And to recite the Qur'an. So whoever is guided is only guided for himself, and whoever goes astray, say, 'Indeed, I am only one of the warners.'" "And say, 'All praise is due to Allah. He will show you His signs, and you will recognize them. And your Lord is not unaware of what you do.'" This is a description of the state of things on the Day of Resurrection after the blowing in the trumpet. The vision is with the eye. This state for the mountains at first is that they move and sway. And the command of Allah, blessed and exalted is He, is to demolish them and scatter them during that, so they become like wool. Then in the end, they become scattered dust. And 'solid' means being firm in essence. Ibn Abbas said: "solid" means standing. And the equivalent of this is the saying of the poet: 'Like a mountain, you think they are standing for a need while the riders are moving.' (p-565) And "the creation of Allah" is a defined source, and the acting verb in it is an implied verb from its wording. It is said: it is an accusative of encouragement, meaning: look at the creation of Allah. And "perfection" means excellence in actions, and that they are beautiful and strong. Abu Ja'far, Abu Amr, and Ibn Amer read: "they do" with a 'ya', and the others read: "you do" with a 'ta' in the address form. And "the good deed" is faith. Al-Hasan, Ibn Abbas, Al-Nakha'i, and Qatadah said: it is 'there is no god but Allah.' It has been narrated from Ali ibn Al-Husayn that he said: I was in one of my secluded places, and I raised my voice with 'there is no god but Allah,' and I heard a speaker say: it is the word that Allah mentioned in: "Whoever comes with a good deed will have better than it." And His saying: "better than it" can be understood as for preference, and in His saying: "than it" there is an omitted addition whose estimation is: better than its worth or its entitlement, meaning that Allah, the Exalted, has favored him with more than what his good deed deserves. Ibn Zayd said: he will be given ten for one. The reason for this estimation is that the good deed cannot be imagined to have a preference over the reward. And it is possible that "better" is not for preference, but rather a name for the reward and blessing, and His saying: "than it" is for the beginning of the limit, meaning: this reward that he will have is from his good deed and because of it. This is the saying of Al-Hasan and Ibn Jurayj. And Ikrimah said: there is nothing better than 'there is no god but Allah,' and indeed he has the good from it.

Ibn Kathir, Nafi', Abu Amr, and Ibn Amir read: "Whoever is frightened on that Day" with the addition. Then they differed regarding the opening or the breaking of the 'meem' in "that Day." Most of them read with the opening of the 'meem' based on the construction of the circumstance when it is added to something impossible. Ismail ibn Ja'far read from Nafi' with the breaking of the 'meem' based on the application of the addition. This is because circumstances, when added to something impossible, can be constructed and the addition can be applied in them. Among that is the poet's saying:

Upon the time I reproached old age for youth ∗∗∗ And said: Did I not awaken while old age restrains?

It is narrated: "Upon the time" with the opening of the 'noon', and "upon a time" with the breaking of it. Aasim, Hamzah, and Al-Kisai read: "Whoever is frightened" with the tanween and leaving the addition. And with this reading, only the opening of the 'meem' in "that Day" is permissible.

And the "evil" mentioned in this verse is disbelief and sins from those whom Allah, glorified and exalted is He, has decreed to enter the Fire among the people of His will. And "kabb" means: to be thrown into the Fire. This came from the creation of it in this world, giving it elevation. When faces are thrown down, the rest of the body is also thrown into the Fire; for the face is the place of honor and senses. And His saying: "Will you be recompensed" means: He said to them that, and this is in the context of reproach.

And His saying: "Indeed, I have been commanded" means: Say, O Muhammad, to your people: "Indeed, I have been commanded." And the city referred to is Mecca. The majority of the people read: "the one who has forbidden it," while Ibn Abbas and Ibn Mas'ud read: "the one which has forbidden it." And he attributed the prohibition in this verse to Allah, glorified and exalted is He, based on His decree and prior knowledge. The Prophet, blessings and peace be upon him, attributed that to Ibrahim in his saying: "Indeed, Ibrahim prohibited Mecca, and I prohibited Medina" based on the apparent nature of that in his supplication, desire, and conveying it to his nation. So there is no contradiction between the verse and the hadith. And in His saying: "He has forbidden it" is a recounting of His favor upon Quraysh in Allah, glorified and exalted is He, raising their land from raids and the widespread tribulations in all the lands of the Arabs.

And His saying, glorified and exalted is He: "And to Him belongs everything" means: in ownership and servitude. The majority of the people read: "that I recite" as an addition to His saying: "that I be." Ibn Mas'ud read: "And that I recite the Quran" meaning: and it was said to me: recite the Quran. And "recite" means: follow in your reading between its verses and continue. And the recitation of the Quran is the cause of guidance to every good.

And His saying, glorified and exalted is He: "So whoever is guided" means: whoever acquires guidance and faith and looks with a look that saves him, then his striving is for himself.

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

So the attribution of guidance and misguidance to humans from this verse is only by acquisition, eagerness, and the state in which reward and punishment occur. And everything is also from Allah, glorified and exalted is He, by creation.

And His saying, glorified and exalted is He: "He will show you His signs" is a threat of the punishment of this world, like Badr and the conquest, and the like, and of the punishment of the Hereafter. The majority of the reciters read: "about what they do" with the 'yaa', while Nafi', Ibn Amir, and Hafs from Aasim read: "about what you do" with the 'taa' from above addressing them.

The tafsir of Surah An-Naml is complete, and all praise is due to Allah, the Lord of the worlds.