His saying, exalted and glorified is He: "And when Our verses are recited to him, he turns away in arrogance, as if he had not heard them, as if there were deafness in his ears. So give him tidings of a painful punishment." "Indeed, those who have believed and done righteous deeds will have gardens of pleasure." "Abiding therein by the promise of Allah, truly, and He is the Exalted in Might, the Wise." "He created the heavens without pillars that you see, and He cast into the earth firm mountains, lest it should shake with you, and He spread therein of every [living] creature. And We sent down rain from the heaven and produced therein fruits of every kind, in pairs." "This is the creation of Allah, so show Me what those other than Him have created. Rather, the wrongdoers are in clear error."

This is evidence of the disbelief of the one concerning whom this verse was revealed. And "deafness" in the ear refers to the heaviness that makes it difficult to perceive sounds. The tidings of punishment came from where it was constrained and specified.

And when He, exalted and glorified is He, mentioned the state of these disbelievers and threatened them with the Fire for their deeds, He followed it by mentioning the believers and what He promised them of gardens of pleasure; so that the distinction may be clear. And "the promise of Allah" is in the accusative case as a source, and "truly" is an emphatic source.

And His saying, exalted and glorified is He: "without pillars that you see" can be understood to refer back to "the heavens," meaning that the heavens are without pillars, and that you see it as such. This is the saying of Al-Hasan and the people. And "you see it" - according to this saying - is in the accusative case as an adverbial phrase. It is also possible that the pronoun refers back to "the pillars," so that "you see it" would be a description of the pillars in the genitive case, meaning that the heavens have pillars but they are not visible. This was said by Mujahid, and Ibn Abbas, may Allah be pleased with them both, inclined towards it. The first meaning is more correct, and the majority hold to it. It is also permissible that "you see it" is in the nominative case as a disjunction, meaning that there are no pillars there.

And "the firm mountains" are the mountains that are anchored in the earth. And His saying: "lest it should shake" means: so that it does not shake. And "shaking" refers to moving to the right and left and what is close to that. And His saying, exalted and glorified is He: "of every pair" means: of every kind. And "pair" in the language refers to kind and type, and it is not that which is the opposite of singular. And His saying, exalted and glorified is He: "noble" can mean praise in terms of the perfection of its creation and the manifestation of its good rank and the judgment of the creation in it, which would then encompass all kinds; because this meaning applies to all of them. It is also possible that He means praise in terms of the nobility of its essence and the beauty of its appearance, and what souls deem to be better than others until it deserves nobility. So the pairs - according to this - would be specified in the rarest of things and their most commendable aspects. And since the greatness of existents is thus, He specified the argument with it.

And His saying: "We produced" encompasses kinds of animals and kinds of plants and minerals.

Then Allah, the Most High, confronted the disbelievers - in the manner of reprimand and the demonstration of proof - that these things are the creations of Allah, blessed and exalted is He. Then He asked them to produce what the idols and images and others whom they worshipped created, meaning that they will not create anything. Rather, what the Quraysh are in is clear misguidance. Then He reminded them of the attribute that is common among them and others who acted like them from the nations. His saying: 'What' may be that 'what' is an interrogative in the position of a subject, and 'that' is its news meaning 'the one who', and the antecedent is omitted. It may also be that 'what' is the object of 'show me' and 'that' is a relative pronoun, and 'what' means 'the one who', and the antecedent is omitted, its estimation in both cases is: He created it.