His saying, exalted and majestic is He: "And that man has nothing except what he strives for." "And that his striving will surely be seen." "Then he will be recompensed with the fullest recompense." "And that to your Lord is the final destination." "And that He is the One who makes laugh and weeps." "And that He is the One who causes death and gives life." "And that He created the two spouses, the male and the female." "From a sperm drop when it is emitted." "And that upon Him is the second creation." "And that He is the One who enriches and suffices." "And that He is the Lord of Sirius." "And that He destroyed the first 'Aad." "And Thamud, and He did not leave anything behind."

His saying, exalted and majestic is He: "And that man has nothing," and His saying thereafter: "And that, and that" are all connected to the "that" which is implied in His saying, exalted and majestic is He: "That no bearer of burdens will bear the burden of another." All of these are with the opening of the 'alif in the reading of the majority. Abu al-Samali Qun'ab read: "And indeed to your Lord is the final destination" with the hamzah being broken in it and in what follows. It has been narrated from Ibn Abbas, may Allah be pleased with him, that His saying, exalted and majestic is He: "And that man has nothing except what he strives for" is abrogated by His saying, exalted and majestic is He: "And those who believed and whose offspring followed them in faith, We will join with them their offspring." [Al-Tur: 21] And this is not correct according to me regarding Ibn Abbas, may Allah be pleased with both of them, because it is a report that cannot be abrogated, and because the conditions of abrogation are not present here, unless one were to be lenient in the wording of abrogation to understand it as a questioner. And Ikrimah said: This ruling was for the people of Ibrahim and Musa, peace be upon them, but as for this nation, it has a striving different from theirs. The evidence is the hadith of Sa'd ibn 'Ubadah, who said: O Messenger of Allah, is there a reward for my mother if I give charity on her behalf? He said: Yes. And al-Rabi' ibn Anas said: The man mentioned in this verse is the disbeliever, but as for the believer, he has what he strives for and what others strive for on his behalf. And 'Abdullah ibn Tahir ibn al-Husayn, the governor of Khurasan, asked al-Husayn ibn al-Fadl about this verse along with His saying: "And Allah multiplies for whom He wills." [Al-Baqarah: 261] He said to him: It is not just that he has only what he strives for, but he has by the grace of Allah what Allah wills. So 'Abdullah kissed the head of al-Husayn. And the majority said: The verse is definitive. The clarification for me in this verse is that the owner of the meaning is in the 'lam' of His saying, exalted and majestic is He: "For man." So when you affirm the matter which is the right of man, he says in it: "For me is such and such," you will not find it except his striving. And what follows from mercy through intercession or the care of a righteous father or a righteous son or the multiplication of good deeds or being encompassed by grace and mercy, other than all of this, is not for man, nor can he say: "For me is such and such" except by a concession and connection to what is truly his. And those who see that no one works for another after his death with body or wealth have used this verse as evidence. Some scholars differentiated between body and wealth, and to me, all of it is virtues for the doer and good deeds mentioned for the one on whose behalf it is done. And the Messenger of Allah, blessings and peace be upon him, commanded Sa'd, may Allah be pleased with him, to give charity on behalf of his mother. And striving is earning.

And His saying, exalted is He: "It will be seen" means its doer is present on the Day of Resurrection. That is, Allah sees it and those who witness the matter. In the presentation of deeds to all, there is honor for the doers of good and rebuke for the wrongdoers. From this is the saying of the Prophet, blessings and peace be upon him: "Whoever hears about his brother in something he dislikes, Allah will make him hear the sounds of His creation on the Day of Resurrection."

And in His saying, exalted is He: "Then he will be recompensed with the most complete recompense" is a warning for the disbelievers and a promise for the believers.

And "the ultimate end" may refer to the gathering and the destination after death. It is the ultimate end in relation to this world, even though there is another ultimate end after it, which is Paradise or Hellfire. It may also mean Paradise or Hellfire, as it is the ultimate end in general. However, in the speech, there is an omitted addition, meaning: to the punishment of your Lord or His mercy. And Ubayy ibn Ka'b, may Allah be pleased with him, said: "The Prophet, blessings and peace be upon him, said regarding His saying, exalted is He: 'And that to your Lord is the ultimate end': 'There is no thought about the Lord.'" And Anas, may Allah be pleased with him, narrated that the Prophet, blessings and peace be upon him, said: "When the Lord is mentioned, stop." And Abu Hurairah, may Allah be pleased with him, said: "The Messenger of Allah, blessings and peace be upon him, came out one day to his companions and said: 'What are you discussing?' They said: 'We are reflecting on the Creator, glorified and exalted is He.' He, peace and blessings be upon him, said: 'Reflect on the creation, and do not reflect on the Creator; for thought cannot encompass Him.'"

And He, exalted is He, mentioned laughter and weeping because they are two qualities that gather many types of people. One indicates joy, while the other indicates sadness in this world and the Hereafter. So, He, exalted is He, alerted to these two characteristics that are unique to humans. Mujahid said: The meaning is: He made the people of Paradise laugh and made the people of Hell weep. Al-Tha'labi narrated in this context metaphorical sayings, like the one who said: He made the earth laugh with vegetation and made the sky weep with rain, and similar to that. And "He gives life and causes death" is clear. Al-Tha'labi narrated a saying that He gives life with faith and causes death with disbelief.

And "the two mates" in this verse refers to the pairs among people, from man and woman and what resembles them from animals. The hermaphrodite is distinct, and one of the two genders must be present.

And "the drop" in language means a small or large piece of water, and here it refers to the male sperm.

And His saying: "He wished" may be from your saying: "The man wished" when the sperm comes out of him. It may also be from your saying: "Allah wished something" when He created it. So it is as if He said: When it is created and decreed. And "the other creation" is the return of bodies to the gathering after decay in their composition. The people read: "the creation" with the shadda and with the hamzah and with the shortening. Abu Amr and Al-A'raj read: "the creation" with elongation. And "He provided" means: He earned. You say: I provided wealth, meaning I earned it. Then it is transitive after that with the hamzah, and it is transitive with the doubling. From this is the saying of the poet:

How many rich people have fortune befallen them, And how many poor people have earned after scarcity.

The interpreters expressed 'Aqna' with different phrases. Some of them said: 'Aqna' means: he acquired what he possesses. Mujahid said: its meaning is: he satisfied and enriched. Al-Hadrami said: its meaning is: he enriched himself, and 'Aqna' impoverished his servants to Him. Al-Akhfash said: enriched means: impoverished. These expressions are not necessitated by the wording, and the correct meaning according to the language is: he acquired what is possessed. Ibn Abbas, may Allah be pleased with him, said: 'Aqna' means: he satisfied.

Qadi Abu Muhammad, may Allah have mercy on him, said: Contentment is the best possession, and wealth is a fleeting attribute. So may Allah bless Ibn Abbas, may Allah be pleased with him.

And 'Al-Shi'ra': is a star in the sky. Mujahid and Ibn Zayd said: it is the star of Al-Jawza. There are two Shi'ra: one is Al-Ghumaysa and the other is Al-Ubur, because it crossed the Milky Way. The Khuz'a were among those who worshipped this Shi'ra, including Abu Kabsha, mentioned by Al-Zahrawi and Al-Thalabi, and his name was Abd Al-Shi'ra. Therefore, it was specified in mention, meaning: and He is the Lord of this deity which is for you.

And 'Ad': is the people of Hud. There is a difference regarding the meaning of its description as 'the first.' Ibn Zayd and the majority said: that is because it is in the face of time and its antiquity, so it is more appropriate to be added to the later nations. Al-Tabari said: it was named 'the first' because then 'Ad' the latter - and it is a tribe - was in Mecca with the 'Amaliq, who are the sons of Luqaym ibn Huzal. The first statement is clearer; because the latter has not been established. Al-Mubarrid said: the latter 'Ad is Thamud, and the evidence is the saying of Zuhayr:

.............. ∗∗∗ Like the red of 'Ad, then nurse and wean.

Al-Zahrawi mentioned it, and it was said the latter refers to the tyrants. Ibn Kathir, Asim, Ibn Amer, Hamza, and Al-Kisai read 'Ad' with tanween, 'the first' with hamzah. Nafi' read in what was narrated from him: 'Ad the first' by removing the tanween and the hamzah. This is similar to the reading of the one who read: 'One is Allah,' and to the saying of the poet:

.............. ∗∗∗ And none remembers Allah except a few.

And a group read: "‘Aad the first," and the pronunciation of it is "‘Aadan the first." The stillness of the nun of tanween and the stillness of the lam of the definite article came together, so the nun was broken due to the meeting of the two still letters. There is no difference between it and the reading of the majority except for the omission of the hamzah. Nafi‘ also read, and Abu ‘Amr with connection and assimilation: "‘Aadan li-walay" by assimilating the nun into the lam and transferring the movement of the hamzah to the lam. Abu ‘Uthman al-Mazini and al-Mubarrad criticized this reading and said: This transfer does not remove the lam from the state of stillness. The right of the alif of connection is to remain as the Arabs say when the hamzah is transferred from their saying: "the red one"; for they say: "the redness has come." So it is said here: "‘Aadan li-l-‘uwla." Abu ‘Ali said: The reading is permissible. Also, among the Arabs, there are those who say: "the redness has come," where the alif is omitted with the transfer, and the movement of the lam is considered, and it is not seen as being in the state of stillness. Nafi‘ read in what was narrated from him: "‘Aadan al-‘uwla" with the hamzah of "al-‘uwla," he emphasizes the waw. The reason for this is that there was no barrier between the waw and the dammah to carry the hamzah, so he hamzah’d it as the waw with the dammah is hamzah’d. Likewise, this is what was done by the one who read: "‘ala su’qi." And as the poet said:

"How sweet are the two who have come to me..."

And this is a dialect. The majority read: "and Thamud" with the accusative, in conjunction with "‘Aadan." And ‘Asim, al-Hasan, and ‘Ismah read: "and Thamud" without inflection, and it is in the mushaf of Ibn Mas‘ud, may Allah be pleased with him, without an alif after the dal.

And His saying, exalted is He: "So what did He leave?" Its apparent meaning is: So what did He leave upon them? Some of them interpreted this as: So what did He leave of them that could blink? And indeed, this was said by al-Hajjaj when he heard the saying of one who says: If Thaqif is from Thamud, he denied that and said: Indeed, Allah, exalted is He, said: "And Thamud, so what did He leave?" And these people say: A remnant remained from them.