'In the name of Allah, the Most Gracious, the Most Merciful' The Exalted says: "Indeed, the creation of the heavens and the earth is greater than the creation of mankind, but most of mankind do not know." "And the blind and the seeing are not equal, nor are those who have believed and done righteous deeds and the evildoer. Little do you remember." "Indeed, the Hour is coming; there is no doubt about it, but most of mankind do not believe." "And your Lord said, 'Call upon Me; I will respond to you. Indeed, those who are too proud to worship Me will enter Hell in humiliation.'" His saying, the Exalted: "Indeed, the creation of the heavens and the earth" is a reprimand to those arrogant disbelievers. It is as if He, the Exalted, is saying: The creations of Allah, the Exalted, are greater and more magnificent in worth than the creation of mankind. So, what reason do any of them have to be arrogant towards their Creator? It is possible that the words refer to resurrection and revival. So, the Exalted informed that the One who created the heavens and the earth is strong and capable of creating mankind once again. And 'creation' - according to this interpretation - is a source added to the object. Al-Naqqash said: The meaning is: from what mankind creates; for in reality, they do not create anything. Thus, 'creation' in His saying, "from the creation of mankind" is added to the doer according to this interpretation. And His saying, the Exalted: "but most of mankind" implies that the lesser of them knows that. Therefore, He likened the majority who are ignorant to the blind, and the lesser who are knowledgeable to the seeing. And He made those who have believed and done righteous deeds equal to His saying: "the evildoer," which is a term that encompasses all evildoers. And the Exalted informed that these do not equal one another. So likewise, the majority of the ignorant among mankind do not equal the lesser who know. Most of the reciters, Al-A'raj, Abu Ja'far, Shaiba, and Al-Hasan read [they remember] with a 'ya' indicating the absent. And 'Asim, Hamza, Al-Kisai, Qatadah, Talhah, Isa, and Abu Abd al-Rahman read "you remember" with a 'ta' from above indicating the address. The meaning is: Say to them, O Muhammad. Then the Exalted affirmed the news that the Hour is coming, which is the resurrection that includes the revival from the graves and the reckoning before Allah, the Exalted, and the gathering to Paradise and to Hell. And His saying, the Exalted: "there is no doubt about it" means in its essence and self. And if there exists among the world one who doubts it, there is no doubt in it in itself.

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: ﴿And your Lord said: Call upon Me; I will respond to you﴾ is a verse of grace, blessing, and a promise to the nation of Muhammad, blessings and peace be upon him, of a response when they call. This promise is conditioned by the will of whoever, exalted is He, wills. It is not that the response is obligatory for every caller, especially for one who exceeds in his supplication. Indeed, the Messenger of Allah, blessings and peace be upon him, criticized the supplication of one who said: 'O Allah, grant me the white palace which is on the right side of Paradise.' And a group said: The meaning of [Call upon Me]: Worship Me, and [I will respond] means: with reward and victory. This interpretation is supported by His saying, exalted is He: ﴿Indeed, those who are too proud to worship Me﴾. This is also supported by the hadith of Al-Nu'man ibn Bashir, that the Prophet, blessings and peace be upon him, said: 'Supplication is worship,' and he recited this verse. Ibn Abbas, may Allah be pleased with him, said: The meaning is: Unite Me, I will forgive you. And it was said to Al-Thawri: Supplicate to Allah, exalted is He, and he said: Indeed, leaving sins is the supplication. And Ibn Kathir and Abu Ja'far read 'They will enter' with a dammah on the ya and a fatha on the kha. Nafi', Hamzah, Al-Kisai, Ibn Amir, Al-Hasan, and Shaiba read [They will enter] with a fatha on the ya and a dammah on the kha. There is a difference regarding Abu Amr and regarding Asim, and 'the one who enters' is the one who is humbled and submissive.