His saying, exalted and glorified is He: "Rather, worship Allah and be among the grateful." And "They did not appraise Allah with true appraisal, while the earth altogether is His grasp on the Day of Resurrection, and the heavens are rolled up in His right hand. Glorified and exalted is He above what they associate." And "And the trumpet will be blown, and whoever is in the heavens and whoever is on the earth will fall dead, except for whom Allah wills. Then it will be blown again, and at once they will be standing, looking on."

The written [verse] is established by His saying, exalted and glorified is He: "Worship," and His saying, exalted and glorified is He: "They did not appraise Allah with true appraisal" means: they did not magnify Allah with His true greatness, nor did they describe Him with His attributes, nor did they negate from Him what is not befitting to Him.

People have differed regarding the meaning of the pronoun in His saying, glorified and exalted is He: "They did not appraise." Ibn Abbas, may Allah be pleased with him, said: This was revealed concerning the disbelievers of Quraysh, to whom all these verses were addressed and a response to them. And a group said: The verse was revealed concerning a people from the Jews, who spoke about the attributes of Allah, the Most High, and His majesty, and they committed heresy and anthropomorphism and brought every kind of confusion, so the verse was revealed concerning them. And in the hadith, "A scholar came to the Messenger of Allah, blessings and peace be upon him, and sat with him. The Prophet, peace be upon him, said to him: 'Tell us.' He said: 'Indeed, Allah, exalted and glorified is He, on the Day of Resurrection will place the heavens on one finger, and the earth on one finger, and the mountains on one finger, and the water and the trees on one finger, and all of creation on one finger. Then He will shake them and say: I am the King.' The Messenger of Allah, blessings and peace be upon him, laughed until his molars were visible in affirmation of him, then he recited this verse."

The judge Abu Muhammad, may Allah have mercy on him, said: The Messenger of Allah, blessings and peace be upon him, exemplified with the verse and it had already been revealed, and his saying in the hadith: "in affirmation of him," means that he did not say except what he saw in the books of the Jews, but the Prophet, peace be upon him, rejected the meaning because anthropomorphism is evident in it. [And the Jews are known for their belief, and they do not understand how to interpret it as meaning that the finger is an expression of power, or that it is a finger of creation that He creates for that purpose, and this is supported by the indefinite article of the finger.]

And it was narrated by Sa'id ibn al-Musayyib that the reason for the revelation of the verse was that a group of Jews came to the Messenger of Allah, blessings and peace be upon him, and said: 'O Muhammad, this Allah created the things, so who created Allah?' The Messenger of Allah, blessings and peace be upon him, became angry and debated with them, and the verse was revealed." And the majority of people read: "His true appraisal" with the dāl being silent, and al-Amash read it with the dāl being opened, and Abu Haywah, and 'Isa ibn 'Umar, and al-Hasan, and Abu Nawfal read: "And they did not appraise" with the dāl being doubled, "His true appraisal" with it being opened.

And His saying, exalted and glorified is He: "And the earth altogether is His grasp" means: in His grasp. Ibn 'Umar said regarding its meaning: "Indeed, the earth is in the grasp of one hand, and the heavens are rolled up in the other right hand; because both of His hands are right." And this was narrated from the Prophet, blessings and peace be upon him. And Ibn Abbas, may Allah be pleased with him, said: The earth altogether is His grasp and the heavens and all of that is in His right hand. And 'Isa ibn 'Umar read: [rolled up] with a kasrah on the tā' that is marked, while the people read it with a raising.

And in any case, the right hand and the grasp and all that has been mentioned are expressions of power and strength. What arises in the hearts apart from that is false. What the judge has stated, that they are additional attributes to the attributes of the essence, is a weak statement. According to what arises in the souls that have not been preserved by knowledge, He, glorified and exalted is He, said: ﴿About what they associate﴾, meaning: He is exalted above all doubts that do not befit Him.

Then He, exalted is He, mentioned the blowing into the horn so that the living from the people of this world and the heavens may be struck down. In some hadiths from the narration of Abu Huraira, it is reported that the Prophet, blessings and peace be upon him, said: "Before this striking down, there is the striking down of fear," and this verse does not include it. And [struck down] in this verse means: fell dead, and "the horn" refers to the horn, and nothing other than this can be imagined here. Whoever says: the horns are the plural of horn, his statement is directed towards the blowing of resurrection. And Qatadah read: [And it was blown into the horns] with the opening of the waw, and it is the plural of horn.

And His saying: ﴿Except for whom Allah wills﴾, Al-Suddi said: "He excluded Gabriel, Michael, Israfil, and the Angel of Death, then He caused them to die after this state." This was also narrated from Anas from the Prophet, blessings and peace be upon him. It was said: He excluded the prophets, and Ibn Jubair said: He excluded the martyrs. And His saying, exalted is He: ﴿Then it will be blown into it again﴾ is the blowing of resurrection. It has been narrated that between the two blowings there are forty, and Abu Huraira does not know whether it is a year, a day, a month, or an hour. And the rest of the verse is clear.