'In the name of Allah, the Most Gracious, the Most Merciful' His saying, exalted and glorious is He: "And to Him belongs whoever is in the heavens and the earth; all are obedient to Him." "And He is the One who begins creation, then He returns it; and that is easier for Him. And to Him belongs the highest example in the heavens and the earth; and He is the Exalted in Might, the Wise." "He has struck for you an example from your own selves. Do you have from among those whom your right hands possess any partners in what We have provided for you, so that you are equal therein? You fear them as you fear each other. Thus We make clear the verses for a people who understand." The 'lam' in the first 'lahu' is the 'lam' of ownership, and in the second, it is the 'lam' of transference for 'qanata.' And 'qanata' means to submit in obedience and compliance. This verse has a clear generality in the obedient, and the generality in all who understand. However, generalizing that in meaning is not correct; because it is a report, and we find many of the jinn and humans who do not submit in many of the beliefs and actions. Therefore, the generality of the apparent meaning of this verse must be specific. The interpreters have differed on where this specificity lies. Ibn Abbas, may Allah be pleased with him, said: It is in obedience and submission. This is because all who understand are obedient to Allah in most matters of life, death, provision, and ability, and some of them are miserly in worship and beliefs, so they do not submit in them. It is as if he said: All are obedient to Him in most matters and in the majority of affairs. Ibn Zayd said, in meaning: The specificity is in the mentioned entities, as if he said: And to Him belongs whoever is in the heavens and the earth, from angels and believers. His saying: "He begins creation" means: He creates it and brings it forth from non-existence. The verb has come in the present tense because it includes what has passed, like Adam and the rest of the generations, and what will come in the future. It is as if the present tense indicates all of this. And "He returns it" means He resurrects it from the graves and creates it again. The interpreters have differed in His saying, exalted is He: "And that is easier for Him." Ibn Abbas and Al-Rabi' ibn Khaytham said: The meaning is: And it is easy. An example of this is the poet's saying: "By your life, I do not know, and I am indeed apprehensive," meaning 'apprehensive.' And the other saying: "A house whose pillars are more honored and longer." And their saying in the adhan: "Allah is the Greatest," and the saying of Al-Shafi'i, may Allah have mercy on him: "That is a path in which I am not alone," meaning 'one.' Abu Ubaidah cited this verse as evidence, and this is a common witness. In some copies of the Qur'an, it is written: "And all is easy for Him." Ibn Abbas also said, and Mujahid and Ikrimah: The meaning is: And it is easier for Him, even though all is easy for Him in one category and in a similar state. He said: But this preference is according to the belief of humans and what they perceive in the observable, that the return in many matters is easier for us than the beginning; due to the practice and the independence from the observation that was in the beginning. And these two sayings imply that the pronoun in them refers to Allah, blessed and exalted is He. Another group said: The pronoun in "upon Him" refers to "creation." Al-Qadi Abu Muhammad, may Allah have mercy on him, said:

So it is in the meaning of "the created" only. According to the first two interpretations, it is correct that it could be "the created" or it could be a source from "created." Al-Hasan said: Indeed, the return is easier for the created than its creation; because in its creation, it goes from one state to another, from a drop to a clinging substance to a chewed lump and so forth. In the return, it only exists at one time, as if he said: it is easier for him, meaning: shorter in duration and less transition.

And some of them said: It is easier for the created to return something after its creation. This is the custom of the created beings. How do you deny the return in relation to the Creator?

Qadi Abu Muhammad, may Allah have mercy on him, said: The more apparent to me is the return of the pronoun to Allah, the Exalted. This is supported by His saying: "And to Him belongs the highest example," for it has come in a wording in which there is a metaphor and a testimony of the created in relation to the Creator, and a comparison with what people are accustomed to from themselves. The aspect of greatness is preserved by making for Him the highest example that no description or similarity can reach. Might and wisdom are two attributes that correspond to the meaning of the verse. By them, He returns and carries out His command among His servants as He wills.

Then the Exalted clarified the matter of the idols and the corruption of the belief of those who associate them with Allah by giving this example. Its meaning is: O people, if you have servants whom you own, then you do not associate them in your wealth or in your affairs or in anything in the manner of equality in status. It is not your concern to fear them (p-23) that they will inherit your wealth or share it with you in your lifetime, as some of you do with others. If this is the case among you, then how do you say that among His servants and possessions there are partners in His sovereignty and divinity, and you affirm for Him what is not befitting for you in your own matters? This is the interpretation of Ibn Abbas, may Allah be pleased with both of them, and a group. This meaning has come in the context of questioning and affirmation.

And the people read: "Like your fear of yourselves" with the 'seen' in the accusative case, and Ibn Abi Abla read it with a 'dhamma.' The majority read: "We detail" with the 'noon' based on "We have provided for you," and Abbas read from Abu Amr: "He details" with the 'ya' based on "He struck for you an example."