His saying, exalted and glorified is He: "Those in the heavens and the earth ask Him; every day He is in a matter." "So which of the favors of your Lord would you deny?" "We will free you, O you two heavy ones." "So which of the favors of your Lord would you deny?" "O assembly of jinn and mankind, if you are able to pass through the regions of the heavens and the earth, then pass through. You will not pass through except with authority." "So which of the favors of your Lord would you deny?" "There will be sent upon you both a flame of fire and copper, and you will not be able to defend yourselves." "So which of the favors of your Lord would you deny?"

His saying, exalted and glorified is He: "Those in the heavens and the earth ask Him; every day He is in a matter." It is possible that this is in the position of the حال (state) from "the face," and the acting verb in it is "remains," meaning: He is always in this state. It is also possible that it is a newly initiated action, merely informing us. The meaning is that every creature among the things is in its sustenance, holding on, and provision, if it is among that which is provided for in a state of need to Allah, exalted and glorified is He. So whoever asks with speech, the matter in it is clear, and whoever is not like that, his state necessitates the asking, so he ascribed the action of asking to Him.

And His saying, exalted and glorified is He: "Every day He is in a matter," means: a matter of His power appears which has preceded in eternity in its appointed time from the time, such as giving life and causing death, raising and lowering, and other matters which only He, exalted and glorified is He, knows their end. "The matter" is a generic name for affairs. Al-Husayn ibn al-Fadl said: The meaning of the verse is the bringing of decrees to their appointed times. It has been reported in some narrations that Allah, exalted and glorified is He, has every day in the preserved tablet three hundred and sixty observations, in which He honors and humiliates, gives life and causes death, enriches and impoverishes, and other than that from the affairs; there is no deity except Him. And in the hadith, "The Prophet, blessings and peace be upon him, recited this verse, and it was said: What is this matter, O Messenger of Allah? He said: 'He forgives a sin, relieves a distress, and raises (p-171) and lowers.'" And Al-Naqqash mentioned that the reason for this verse was the saying of the Jews: Indeed, Allah rested on the Sabbath day, so He does not act in it; exalted is He above their saying.

And His saying, exalted and glorified is He: "We will free you, O you two heavy ones," is an expression about the coming of the time that has been decreed in which He will look into the affairs of His servants, and that is the Day of Resurrection. The meaning is not that there is a task He will finish, but rather it is a sign of warning. And it has been said that the Messenger of Allah, blessings and peace be upon him, said to Azab al-Aqabah: 'By Allah, I will surely free myself for you as long as I live.'" And "freedom" from every human being is a reality. And in His saying, exalted and glorified is He: "We will free you," with the opening of the ن (noon) and the ضم (dhamma) of the ر (ra), Al-A'raj read it that way, and Qatadah read it with the opening of the ر (ra) and ن (noon). It has been narrated from Asim, and it is said: "He freed" with the opening of the ر (ra), and "He freed" with its kasra (the short vowel). Both can be correctly said: "It will be freed" with the opening of the ر (ra). And Isa read it with the kasra of the ن (noon) and the opening of the ر (ra). Abu Hatim said: This is the language of the lower Mudar. And Abu Amr and Hamzah read it with the open ي (ya). And Hamzah and Al-Kisai read it with the dhamma of the ي (ya). And Abu Amr read it with the opening and the dhamma of the ر (ra). And Al-Amash - with a difference - and Abu Haywah read: "It will be freed" with the dhamma of the ي (ya) and the opening of the ر (ra) and the building of the verb for the object. And Isa ibn Umar also read: "We will free you."

'The two heavy ones': the jinn and mankind. It is said that everything whose matter is great is 'heavy'. From this is 'And the earth has brought forth its burdens' (Qur'an 99:2). The Prophet ﷺ said: 'I am leaving among you the two heavy ones: the Book of Allah and my family.' It is also said that the eggs of ostriches are called 'heavy'. Labid said: 'So remember the heavy one...'. Ja'far ibn Muhammad al-Sadiq said: The jinn and mankind are called the two heavy ones because they are burdened by sins. This is remarkable, considering their creation from clay and fire. Ibn 'Amir read: 'Which of the two heavy ones' with the 'h' pronounced. People have differed in the meaning of His saying, 'If you are able to pass through the regions of the heavens and the earth' (Qur'an 55:33). Al-Tabari said: Some people said: There is an omitted phrase in the speech, the meaning of which is: It is said to you: O assembly of jinn and mankind. They said: And this is a narration about the state of the Day of Resurrection, 'the Day of Calling' according to the reading of those who read with a strong 'd'. Al-Dahhak said: This is because people will flee in the regions of the earth, and the jinn likewise, due to what they see of the terror of the Day of Resurrection. They will find seven rows of angels surrounding the earth, and they will return from where they came. At that time it will be said to them: 'O assembly of jinn and mankind.' Some of the interpreters said: Rather, it is an address in this world, and the meaning is: If you are able to escape from death by passing through the regions of the heavens and the earth. Ibn 'Abbas, may Allah be pleased with him, said: If you are able with your minds and thoughts to penetrate and know the knowledge of the regions of the heavens and the earth. 'The regions' refers to the directions. His saying, 'So pass through' is an imperative form and its meaning is to incapacitate. 'Sultan' is the power over the goal of man, and it is not used except in the greatest of matters and arguments, always from the strong in affairs. Therefore, many interpreters express 'sultan' as the proof. Qatadah said: The sultan here is the king, and they do not have a king. 'The blaze': the flame of fire, as said by Ibn 'Abbas, may Allah be pleased with him, and others. Abu 'Amr ibn al-'Ala said: The blaze can only be from fire and something with it. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: Likewise, all fire is not felt except with something with it. Mujahid said: The blaze is the green flame that is fragmented. This saying is supported by the words of Hassan ibn Thabit, who mocked Umayyah ibn Abi al-Salt: 'I mocked you, and you were subdued, in humiliation with a verse that blazes like the blaze.' Al-Dahhak said: It is the smoke that comes from the flame, and it is not the smoke of the fuel. The majority read: 'Shu'az' with the 'sh' pronounced. Ibn Kathir alone, and Shibl, and 'Isa read: 'Shiwaz' with the 'sh' broken. These are two languages. Ibn 'Abbas and Ibn Jubayr said: The brass is the smoke, and from this is the saying of al-A'sha: 'It shines like the light of a lamp that Allah has not made brass in it.'

And the 'salit' is the fat of the shayraj. The majority of the reciters read: 'and nuhas' with the raising, in conjunction with 'shuwaz.' So whoever said that nuhas is the known one, this is the saying of Mujahid and Ibn Abbas as well. He said: 'And nuhas is sent upon them,' meaning: it is melted and sent upon them. And whoever said it is the smoke said: 'They will be punished with a smoke sent upon them.' Ibn Kathir, Abu Amr, al-Nakha'i, and Ibn Abi Ishaq read: 'and nuhas' with the lowering, in conjunction with 'nar.' This is correct according to what we have narrated from Abu Amr ibn al-Ala. And whoever sees that the shuwaz is specific to the fire estimated here: 'and something from nuhas.' Abu Hatim narrated from Mujahid that he read: 'and nihas' with the breaking of the noon and the genitive. And from Abdul Rahman ibn Abi Bakrah that he read: 'and nahus' with the opening of the noon and the damming of the ha and the sin that is emphasized, as if he is saying: 'and we kill with the punishment.' And from Abu Jundub that he read: 'and nahs' as you say: 'on a day of nahs.' Abu Amr narrated a reading similar to that of Mujahid from Talhah ibn Musarif, and this is a dialect in nuhas. It was said that it is the plural of nahs. And the meaning of the verse is continuous in incapacitating the jinn and mankind, meaning: you are in a state of one who is sent upon with this, so neither of you will prevail.