His saying, exalted and majestic is He: "So as for man, when his Lord tests him and honors him and blesses him, he says, 'My Lord has honored me.' And as for when He tests him and restricts his provision, he says, 'My Lord has humiliated me.'" "No! But you do not honor the orphan. And you do not encourage one another to feed the poor. And you consume inheritance, devouring it all together. And you love wealth with immense love. No! When the earth has been leveled, leveled, and your Lord comes and the angels in rows."

Allah, the Most High, mentioned in this verse what Quraysh used to say and use as evidence for Allah's honoring and humiliating of His servant. This is because they used to see that wealth, riches, and children are signs of honor, while the opposite is a sign of humiliation. Since this perspective was prevalent among many of the disbelievers, the reprimand in this verse is directed at the generality; for some believers may fall into this inclination. This includes the Bedouins who used to come to the Prophet, blessings and peace be upon him, in Medina. Whoever received good would say, 'This is a good religion,' and whoever faced hardship would say, 'This is a bad religion.'

And "test him" means: He tested him, and "blessed him" means: He made him one who has blessings. Ibn Kathir read: "has honored me" with the 'ya' in both connection and pause, while Asim, Ibn Amer, Hamza, and Al-Kisai omitted it in both cases. Nafi read with the 'ya' in connection and omitted it in pause. Likewise, "has humiliated me". Abu Amr has a good reading in both cases. The majority of people read: "restricts" with a softened 'd', meaning it is narrow. Al-Hasan read differently, and Abu Ja'far, Isa, and Khalid read: "restricted" with a strong 'd', meaning: He made it according to a measure. It was said that both have the same meaning in the sense of restriction; for he weakened "restricted".

The saying of man, 'has humiliated me,' necessitates that 'restriction' is a measure, meaning: He gave him what is sufficient for him, and there is no humiliation with that.

Then He, the Most High, said: "No!" in response to their words and beliefs, meaning: Allah's honoring and humiliating is not as they think. Rather, it is a test. The true one who is tested with wealth should be grateful and obedient, and the one who is tested with poverty should be grateful and patient. As for Allah's honoring, it is through piety, and His humiliation is through disobedience. Then He informed them of their actions, that they do not honor the orphan, who is from the children of Adam, who has lost his father and is not yet mature, and from the animals, one who has lost his mother. The Prophet, blessings and peace be upon him, said: "The most beloved houses to Allah are those in which there is an honored orphan."

Ibn Kathir, Nafi, and Ibn Amer read: "encourage one another" meaning: some of you encourage one another, or you encourage yourselves. Asim and Hamza, and Al-Kisai read: "encouraging" with the 'ta' opened, meaning: they encourage one another, that is, one group encourages another group. Abu Amr read: "encourage" with a 'ya' from below opened and without an 'alif'. Abdullah ibn Al-Mubarak read: "encouraging one another" with the 'ta' pronounced - like 'fighting' - meaning: yourselves, that is, some of you to one another. This was narrated by Al-Shayrazi from Al-Kisai. It may come that "fa'alat" means "fa'alat" and this is one of them. Abu Ali went to this and recited:

I have praised it...

That is, it is good, and I also recite:

If I am overcome and there is nothing in me of weakness.

It is possible that it is a mutual action, and that is directed towards shaking, so contemplate it. Al-A'mash read: "You encourage one another" with two ت’s. And "food" in this verse means feeding. Some people said: He meant the food of his own that he eats, so in the speech there is an omission, its estimation is: on the giving of food to the poor. And the saying regarding the poor and the needy has already been mentioned in [Surah At-Tawbah] in a way that suffices for its repetition.

And Allah, the Exalted, counted their seriousness in consuming the inheritance because they do not inherit women or young children. Rather, only those who fight and protect the territory take the wealth. And "lam" means gathering and wrapping. Al-Hasan said: It is that he takes in inheritance his share and the share of others. Abu Ubaidah said: "I gathered what was upon the treacherous" if I consumed all that was upon him entirely. And from it is "gathering the disheveled," and from it is the saying of the poet:

And I am not one to preserve a brother whom you do not blame

For the disheveled state of any of the refined men.

And "jam" means a large multitude, and from it is the saying of the poet:

If You forgive, O Allah, forgive abundantly,

And which servant of Yours does not have blame?

And from it is the gathering of people.

Then Allah, the Exalted, said: "No" in response to their actions, and as a prelude to the warning, meaning you will see that their actions are not upon a foundation when the earth is shaken, and its shaking is its leveling by the disappearance of its mountains, and the she-camel that is shaken is one that has no hump.

And His saying, the Exalted: "And your Lord came" means: And His decree, authority, and judgment came. Munthir ibn Sa'id said: Its meaning is: His appearance to the creation there, not the coming of a movement. Likewise, the coming of the great noise and the coming of the great calamity. And "the angel" is a name for a genus, meaning all the angels. It has been narrated that the angels of each heaven will be lined up around the earth on the Day of Resurrection, and Al-Tabari mentioned in that a long hadith which I have summarized. And with this meaning, His saying, the Exalted: "On the Day of Calling" [Ghafir: 32] is interpreted in a reading where the د is emphasized. And His saying, the Exalted, in [Surah Ar-Rahman]: "If you are able to penetrate" [Ar-Rahman: 33] is the verse.

Ibn Kathir, Asim, Nafi', Ibn Amir, Hamzah, and Al-Kisai read in this verse: "You honor" with a ت, and likewise the other actions after it in the address. Abu Amr, Al-Hasan, Mujahid, Abu Rajaa, Qatadah, and Al-Jahdari read: "They honor" with a ي in all of them, in mention of the absent since the name of the genus of mankind has preceded.