'In the name of Allah, the Most Gracious, the Most Merciful' He, the Exalted, said: "Did they not see how many generations We destroyed before them, walking in their dwellings? Indeed, in that are signs. Will they not listen?" "Or did they not see that We drive the water to the dry land, and bring forth thereby crops from which their livestock and themselves eat? Will they not see?" "And they say, 'When will this victory come, if you are among the truthful?'" "Say, 'On the Day of Victory, the faith of those who disbelieved will not benefit them, nor will they be given respite.'" "So turn away from them and wait. Indeed, they are waiting." The meaning of "يَهْدِ" is: to clarify. This was said by Ibn Abbas, may Allah be pleased with him. The majority of people read: "يَهْدِي" with a 'ya'. The subject is Allah, the Exalted, according to one group, and the Messenger, according to another group, and the source according to another group, as if he said: 'Did He not clarify for them the guidance?' The Kufans allowed that the subject could be "كَمْ", but this is not permissible according to the Basrans; because it is in the news as it is in the question, in that it does not act in what it accepts. Abu Abdur-Rahman read: "نَهْدِ لَهُمْ" with a 'noon', which is the reading of Al-Hasan and Qatadah. The subject is Allah, the Exalted, and "كَمْ" is in the position of accusative: for the Kufans with "نَهْدِ", and for the Basrans with "أَهْلَكْنَا" in both readings. The majority of people read: "يَمْشُونَ" with a fatḥa on the 'ya' and a softened 'shīn'. Ibn Al-Samīfa' Al-Yamani read: "يُمَشُّونَ" with a ḍamma on the 'ya', a fatḥa on the 'mīm', and a doubled 'shīn'. Isa ibn Umar read: "يُمْشُونَ" with a ḍamma on the 'ya', a sukoon on the 'mīm', and a softened 'shīn'. The pronoun in "يَمْشُونَ" could refer to the addressees with the evidence that is being argued against them, and it could refer to those who were destroyed, so "يَمْشُونَ" is in the position of a state, meaning: they were destroyed while they were walking in their dwellings. The pronoun in "يَسْمَعُونَ" refers to the ones being prohibited. The meaning of the verse is the establishment of the proof against the disbelievers from the past nations who disbelieved and were destroyed. Then, the Exalted established the proof against them in the meaning of belief in power and resurrection by alerting them to the revival of the dead land with water. And "السَوْقُ" is by the clouds, and "الجُرُزُ" is the dry land that has consumed its vegetation due to drought and heat. Hence, it is said for the eater: "جُرُوزٌ". The poet said: A hungry one is a 'jarūz' and when he is hungry, he cries. And whoever described it as the land that does not produce is using an unfaithful expression. And He, the Exalted, encompassed every land that has this description; because the verse in it and the lesson is clear. Ibn Abbas, may Allah be pleased with him, and others also said: the dry land is clearer than Yemen, and it is land that drinks from torrents, not from rain. The majority of people are on the 'ra' being joined. Al-Zajjaj said: And you can read: "الجُرُزُ" with the 'ra' being silent.

Then, the Exalted specifically mentioned agriculture to honor it. This is because it is the greatest of what is intended from plants. Otherwise, the consumption of livestock is known to be from outside of agriculture. However, He placed agriculture in the position of plants. Then, He distinguished that with the consumption of livestock and the children of Adam. Abu Bakr ibn Ayyash and Abu Haywah read "ya'kulu" with a ya from below. Ibn Mas'ud read "tubasiruna" with a ta from above. The majority of the people read "yubsiruna" with a ya.

Then, it was reported from the disbelievers that they seek to hasten the judgment between them and the Messenger (blessings and peace be upon him) in a manner of mockery and denial. "Al-Fath" means judgment, this is the saying of a group of the commentators, and this is the strongest of the sayings. A faction said it refers to the opening of Mecca.

Qadi Abu Muhammad, may Allah have mercy on him, said: This is weak, as it is refuted by the report that faith does not benefit the disbelievers. So, there remains that the opening is either the judgment of the Hereafter, which is the saying of Mujahid, or a "separation" in this world like Badr and the like. His saying, the Exalted, "Say, on the Day of Opening" is an indication of the first opening according to its possibilities. The alif and lam in "al-fath" is for the covenant, and "day" is a circumstance, and the doer in it is "benefits," and "they are delayed" means: they are postponed.

Then, He commanded him, blessed and exalted is He, to turn away from the disbelievers and to await relief. This is something that has been abrogated by the verse of the sword. And His saying, the Exalted, "Indeed, they are awaiting" means the punishment, in the sense that this is their judgment even if they are not aware. Muhammad ibn al-Samif' read "muntadharuna" meaning: for the punishment that is descending upon them, and Allah knows best.

The tafsir of Surah As-Sajdah has been completed, and all praise is due to Allah, Lord of the worlds.

And blessings and peace be upon our master Muhammad and upon his family and all his companions.