It was recited as 'iddan with a kasrah and a fatḥah. Ibn Khalawayh said: 'idd and 'ad: amazement. It was said: the great denial. And 'iddah: severity. The least of the matter and 'adna: it burdened me and was great upon me. The reading of al-Kisai and Nafi' with the ya is nearly so. It was recited 'yanfatarna' [the saying 'and it was recited yanfatarna' indicates that the famous reading is 'yatafatarna' with the ta]. The meaning of 'infitar' is from 'fatarahu' when it split. And 'tafatar' is from 'fatarahu' when it split and the action was repeated in it. Ibn Mas'ud read: 'yansada' meaning it breaks down, or it is broken, or it is a reason for it, meaning: because it breaks. If you say: what is the meaning of the splitting of the heavens and the splitting of the earth and the falling of the mountains? And from where does this word affect inanimate objects? I say: there are two aspects to it. One is that Allah, glorified and exalted is He, says: I was about to do this to the heavens and the earth [Mahamud said: 'Its meaning is: I was about to break the heavens and split the earth... etc.' Ahmad said: 'It appears to me that there is another meaning beyond this, and Allah knows best. That is because Allah, exalted is He, has borrowed for its indication of His existence, glorified with the attributes of perfection that are obligatory for Him, that He made it glorify Him. He, exalted is He, said: 'The seven heavens and the earth and whoever is in them glorify Him, and there is nothing except that it glorifies Him.' And what the heavens and the earth and the mountains indicate, indeed every atom of them: that Allah, exalted is He, is sacred from ascribing a son to Him. And in everything there is a sign for Him... indicating that He is One. So, the one who believes in ascribing a son to Allah, exalted is He, has nullified the indication of these existences on the sanctification and glorification of Allah. Thus, it was borrowed to nullify what is in it of the spirit of indication that was created for its sake, nullifying its forms by breaking and splitting. 'Glorified is He who divided His servants, so He made the servants enjoy and glorify with the glorification of Dawud, and it is about to collapse from His saying, from whom is cast out and rejected from the door of success.' And the mountains, at the existence of this word, are angry with me for the one who uttered it, were it not for my adornment and dignity, and how I do not hasten in punishment, as He said: 'Indeed, Allah holds the heavens and the earth from moving, and if they were to move, no one could hold them after Him. Indeed, He was All-Hearing, All-Forgiving.' The second is that it is an exaggeration of the word, and a terror from its severity, and a depiction of its effect on the religion and its destruction of its pillars and foundations. And that the example of that effect in the tangible is that these great bodies, which are the foundation of the world, may be struck by what causes them to split and fall. And in His saying: 'Indeed, you have come,' and what is in it of addressing after the absence, which is called 'iltifat' in the science of rhetoric, is an increase in recording upon them for their audacity against Allah and exposure to His wrath, and a reminder of the greatness of what they said. In 'that they called,' there are three aspects: it may be genitive as a substitute for the 'ha' in 'minhu,' like His saying: 'In a state that if there were a Hatim among the people... for his generosity, he would have withheld water, Hatim.' And it may be accusative by estimating the dropping of the lam and the leading of the action, meaning: this is because they called, justifying the falling by the breaking, and the breaking by the calling of the son to the Most Merciful. And it may be nominative as the subject of this, meaning: its breaking is the calling of the son to the Most Merciful. And in the specification of the Most Merciful and its repetition multiple times, there is a benefit that He is the Most Merciful alone, and no one else deserves this name, because the roots of blessings and their branches are from Him: He created the worlds and created for them all that they have, as some said: 'Let the covering be lifted from your sight, for you and all that you have is His gift.' So, whoever ascribes a son to Him has made Him like some of His creation and has thereby removed Him from deserving the name of the Most Merciful. He is from 'da'a' meaning he named, which is transitive to two objects, so he limited it to one of them, which is the second, seeking generality and comprehensiveness of all that he called a son. Or from 'da'a' meaning he attributed, which corresponds to what is in His saying, blessings and peace be upon him: 'Whoever claims to belong to other than his guardians...' [I did not see it in the wording 'whoever claims,' but it is in Muslim in the wording 'whoever belongs' narrated from the hadith of Ali ibn Abi Talib, raised: 'Whoever claims to belong to other than his father or attributes himself to other than his guardians - the hadith.'] And the saying of the poet:

Indeed, we, the sons of Nahshl, do not claim to belong to any father... nor does he purchase us with sons of others. It is enough for him that if we die, he will be pleased with us... and when he mentions the fathers, it suffices us. This is regarding Bashamah ibn Hazn al-Nahshali. It is said: so-and-so claimed to belong to the Banu Hashim, meaning: he traced his lineage to them and claimed from them when he traced it to others. He deviated from them saying: we do not trace our lineage to any father other than Nahshl. And the sons of Nahshl is in the accusative case indicating exclusivity, which conveys praise. Nor does he purchase us, meaning he does not sell us or replace us with the sons of others. Then he said: it is enough for him from us that he is pleased with us if we die and join him, as we have earned for him and for ourselves beautiful praise due to our bravery and good qualities. And 'if' means 'when' because death is certainly inevitable. It is narrated 'that he is insulted' with a 'b', and perhaps its meaning is: there is no insult to him other than our death in battle, meaning: if that is an insult, it is not so. And it can be expressed as sufficiency to indicate that he is independent of praise from his sons when boasting. When counting the virtues of the fathers, we do not need anyone else, so we trace our lineage to him to be honored by his honor.