'In the name of Allah, the Most Gracious, the Most Merciful' Allah, the Exalted, says: "And when We bestow favor upon man, he turns away and distances himself; but when evil touches him, he is in despair, calling out extensively." "Say, 'Have you considered: if it is from Allah and you disbelieve in it, who is more astray than one who is in extreme dissension?'" "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. Is it not enough for your Lord that He is, over all things, a Witness?" "Indeed, they are in doubt about the meeting with their Lord. Indeed, He encompasses all things." Allah, the Exalted, mentioned the despicable character of man in general. This is evident and established in the disbelievers. As for the believer, most of the time, he is grateful during times of blessing and often patient during times of hardship. The majority of reciters and people read: "and distances himself," where the hamzah is the root of the verb. Ibn 'Amir read: "and distanced himself," where the hamzah is the letter of the verb. The meaning in both is the same. Abu Ali said: 'Distant' is the heart of 'distanced.' It is derived from the poet's words: 'And every friend who sees me will say: For your sake, this is the peak of today or tomorrow.' And from another poet's words: 'And indeed, the people of the race have troubled me and persisted.' And 'distanced' means: he became far and did not incline towards gratitude or obedience. And His saying, the Exalted: "but when evil touches him, he is in despair, calling out extensively," means long as well. Thus, he sufficed with one description instead of its necessary counterpart, as 'extensive' implies length and includes it. He did not say: 'long' because the long may not be extensive. So, 'extensive' indicates abundance. Then, Allah, the Exalted, commanded His Prophet, blessings and peace be upon him, to confront Quraysh with this argument and the place of their deception regarding themselves. He said: 'Say, have you considered: if this legislation is from Allah and by His command, and you oppose it, are you not upon destruction from Allah, the Exalted? Who is more astray than one who remains upon such deception with Allah, the Exalted? This is the dissension.' Then, Allah, the Exalted, promised His Prophet, blessings and peace be upon him, that He would show the disbelievers His signs. The interpreters differed in the meaning of His saying, the Exalted: "in the horizons and within themselves." Al-Minhāl, Al-Suddi, and a group said: It is a promise of what Allah, the Exalted, will open for His Messenger, blessings and peace be upon him, from the regions around Mecca and in other lands like Khaybar and similar places. And "within themselves" refers to the opening of Mecca. Qadi Abu Muhammad, may Allah have mercy on him, said: This is a good interpretation that encompasses the knowledge of the unseen. It is also supported by the wording of the resumption in the action. Al-Dahhak and Qatadah said: "We will show them Our signs in the horizons" refers to what befell the nations that denied in the regions of the earth long ago, and "and within themselves" refers to the Day of Badr. Ibn Zayd and 'Ata said: "the horizons" refers to the horizons of the sky, and by it, he meant the signs in the sun, moon, winds, and others. And "within themselves" refers to the human's reflection on his body, senses, the strangeness of his creation, and his development in the womb and similar matters. Qadi Abu Muhammad, may Allah have mercy on him, said: These are signs that have a rank. Thus, this meaning does not align with His saying, the Exalted: "We will show them," and the first interpretation is more valid. And Allah knows best.

The pronoun in His saying, "Indeed, it is the truth," refers back to the Shari'ah and the Qur'an. By Allah, the Most High, manifesting it and opening the lands to it, it became clear to them that it is the truth. Then He, the Most High, said as a promise to His Prophet, blessings and peace be upon him: "Is it not enough for your Lord?" The meaning is: Is it not enough for your Lord? The 'ba' is extra for emphasis, and 'that' may be understood to be in the position of a nominative as a substitute for the position; the meaning being: Is it not enough for your Lord? It may also be in the position of a genitive as a substitute for the wording. All of this is a substitute of inclusion, and it is valid that it may be in the position of an accusative by dropping the preposition, meaning: because it is. The majority of people read: "[that]" with the opening of the 'alif', while some people read: "[indeed]" with the kasra as an interruption during the saying.

And His saying, "[Indeed]" is an opening that requires the listener's attention to what is being said to him. Thus, the news began with the fact that they were in doubt, uncertainty, and misguidance that led them to doubt the resurrection. The majority of people read: "in doubt" with a kasra on the 'mim', while Abu Abd al-Rahman and al-Hasan read: "in doubt" with a damma on the 'mim'. The meaning is the same. Then the news began with His encompassing everything as a form of warning to them. His encompassing, the Most High, is by His power and authority. There is no deity except Him, the Almighty, the Wise.

The interpretation of Surah (Ha-Mim As-Sajda) is complete, and all praise is due to Allah, the Lord of the worlds.