Zayd ibn Thabit read: "He will spread you out." And similarly is His saying: "So spread out in the land," then when you are humans, you will spread out.

If you say: How is it that being in the sky is made the goal for movement in the sea? And movement in the sea is only by being in the sky? I say: Being in the sky is not made the goal for movement in the sea, but the content of the conditional sentence that occurs after "until" with what is in its scope, as if it were said: He will make you move until when this incident occurs and there is such and such of the coming of the fierce wind and the piling up of the waves and the thought of destruction [the phrase "and the thought of destruction" is the wording of Al-Nasafi: with destruction.] and the supplication for salvation. If you say: What is the answer to "if"? I say: It came to it. If you say: And they supplicated? I say: It is an alternative to "they thought," because their supplication is a necessity of their thought of destruction, so it is intertwined with it. If you say: What is the benefit of shifting the speech from address to the third person? I say: It is for emphasis, as if he is mentioning their state to others so that they may be amazed by it and be called to denial and disapproval. If you say: What is the reason for the reading of Umm al-Darda: "in the sky," with the addition of the yā of attribution? I say: It is said that both are superfluous as in "the external" and "the red." And it may be intended by it the depth and the overwhelming water in which the ships do not sail except therein.

And the pronoun in "they sailed" refers to the sky, because it is a plural of sky like "lion," in the action of "brother" in the action [the phrase "like lion in action" means as "action" comes with a damma in "action" with two fathas, like "lion" in "lion," it is permissible for "action" to come with a damma in "action" with a damma as "sky" in "sky," because "action" with two fathas and "action" with a damma are brothers, because they share in the same thing, like "Arabs" and "Arabs" and "non-Arabs" and "non-Arabs," and "fear" and "fear." What is permissible in one does not prevent in the other, and it is permissible for "action" with a damma in "action" with a fatha, so it is permissible for "action" with a damma in "action" with a damma, because they are sisters. Thus in the correct, so contemplate it.] And in the reading of Umm al-Darda: "for the sky," also, because "the sky" indicates it: "the good wind came to it," meaning it received it.

And it is said: The pronoun refers to the sky from every place of the wave, they were surrounded by it, meaning they were destroyed. He made the surrounding of the enemy to the group, for example, in destruction, being sincere to Him in religion without associating anything with Him, because they do not supplicate at that time except for Him. If You save us with the intention of saying. Or because their supplication is part of the saying: "They seek to spread corruption in the land and play around in it," advancing in that, persisting in it, from your saying: "The wound spread when it threw itself into corruption." If you say: What is the meaning of His saying: "without right" and wrongdoing cannot be with right? I say: Yes, and it is the Muslims' seizing of the land of the disbelievers, and the demolishing of their houses, and burning their crops and cutting their trees [agreed upon its meaning from the hadith of Ibn Umar, may Allah be pleased with both of them.] It is read: "the enjoyment of the worldly life," in the accusative. If you say:

What is the difference between the two readings? I said: If you raise it, then the 'metā' (benefit) is a news for the subject which is 'your oppression' and 'upon yourselves' is its connection, like His saying: 'So they oppressed them.' Its meaning is: Your oppression is only upon your like, and those whose kind is your kind, meaning: some of you oppress one another for the benefit of the worldly life, which has no permanence. And if you make 'upon yourselves' accusative, it is a news not connected, its meaning is: Your oppression is a burden upon yourselves, and 'the benefit of the worldly life' is in the place of the confirmed source, as if it were said: You enjoy the benefit of the worldly life. It is permissible that the raising is on: it is the benefit of the worldly life after the completion of the speech. And from the Prophet, blessings and peace be upon him, he said: 'Do not plot nor assist a plotter, nor oppress nor assist an oppressor, nor break a promise nor assist a promise-breaker.' [Narrated by Ibn al-Mubarak in Al-Zuhd: He informed us Yunus ibn Yazid from Al-Zuhri: He said: 'We have reached that the Messenger of Allah, blessings and peace be upon him, said: Do not plot nor assist a plotter, for Allah, the Exalted, says: 'And the evil plotting does not encompass except its people.' And do not oppress nor assist an oppressor, for Allah, the Exalted, says: 'Your oppression is only upon yourselves.' And do not break a promise nor assist a promise-breaker, for Allah, the Exalted, says: 'So whoever breaks a promise, he only breaks it upon himself.' In Al-Mustadrak by Al-Hakim, some of it is from the hadith of Abu Bakrah raised: 'Do not oppress nor assist an oppressor, for Allah, the Exalted, says: 'Your oppression is only upon yourselves.' And he would recite it. And from him, peace be upon him: 'The fastest good in reward is the maintaining of family ties, and the fastest evil in punishment is oppression and the wicked oath.' [Narrated by Ishaq in his Musnad from Jarir from Bard ibn Yasar from Makhlul raised: 'The fastest good in reward is the maintaining of family ties, and the fastest evil in punishment is oppression and the wicked oath, which leaves the homes barren.' And for Abu Ya'la from the hadith of Aisha bint Talha from Aisha, the Mother of the Believers, raised: 'The fastest good in reward is the maintaining of family ties. And the fastest evil in punishment is oppression.'] And it was narrated: 'Two things that Allah, the Exalted, hastens for them in this world: oppression and disobedience to parents.' [Narrated by Ishaq in his Musnad and Al-Tabarani from the hadith of Abdullah ibn Abu Bakrah from his father. And Al-Bukhari in Al-Adab Al-Mufrad from the narration of Bakr ibn Abdul Aziz from his father from his grandfather raised: 'All sins Allah delays from them whatever He wills until the Day of Resurrection except oppression and disobedience to parents, for He hastens for their owner in this world before death.'] And from Ibn Abbas, may Allah be pleased with him: If a mountain oppressed another mountain, the oppressor would be crushed. [Narrated by Al-Bukhari in Al-Adab: We were informed by Abu Na'im, we were informed by Qatir ibn Khalifah from Abu Yahya Al-Qattat, I heard Mujahid from Ibn Abbas, may Allah be pleased with both of them, as a statement. And narrated by Ibn Mubarak in Al-Zuhd from Qatir from Yahya from Mujahid as a marfu' narration. And narrated by Al-Bayhaqi in Al-Shu'ab from the path of Al-Amash from Abu Yahya Al-Qattat from Mujahid from Ibn Abbas. And narrated by Ibn Mardawayh from Anas, may Allah be pleased with him, narrated by Ibn Hibban in Al-Du'afa in the biography of Ahmad ibn Al-Fadl. And he said: He used to fabricate hadith.] And Al-Ma'mun would recite these two verses regarding his brother: 'O companion of oppression, indeed oppression is a downfall... So restrain yourself, for the best of a person's actions is what is most moderate.' 'If a mountain were to oppress a mountain one day... it would be crushed from its heights and its depths.' [Al-Ma'mun ibn Al-Rashid would recite them regarding the oppression of his brother against him, and he repeated the word oppression to deter from it, and he likened it to a downfall because its companion is confused in its outcome and may perish. And 'restrain' means to not exceed your limits. So restrain: that is, adhere to your measure and be just in your action. And 'the actions' - with a fathah - is predominant in good deeds. And the intended meaning here is any action: that is, the best action of a person is the most upright. If a mountain were to oppress a mountain one day, it would be punished and crushed from its heights. And it necessitates the crushing of its depths. This is a confirmation of the saying of Ibn Abbas, may Allah be pleased with him: If a mountain were to oppress a mountain, the oppressor would be crushed.] And from Muhammad ibn Kab: Three things, whoever has them will have them against him: oppression, breaking promises, and plotting. Allah, the Exalted, says: 'Your oppression is only upon yourselves.'