I named its compliance with him in what happens in it from his actions and what he manages and subjugates for it: prostration to him. This is likened to its compliance by including the actions of the accountable in the realm of obedience and submission, which is the prostration beneath which all submission lies. If you say: What do you make of his saying وَكَثِيرٌ مِنَ النَّاسِ and the objections within it? One of them is: The prostration in the sense you interpreted does not apply to some people over others. The second is: The prostration has been attributed generally to those on the earth from humans and jinn first, so is attributing it to many of them later contradictory? I say: I do not include many in the consistent singulars that fall under the action's ruling, but I elevate it with an implied action indicated by his saying يَسْجُدُ, meaning many of the people prostrate to him in prostration of obedience and worship. And I did not say: I interpret يسجد, which is apparent, in the sense of obedience and worship in regard to these, because a single word cannot be correctly used in one state with two different meanings, or I elevate it with a beginning and the news is omitted, which is a reward, because the news of its opposite indicates it, which is his saying حَقَّ عَلَيْهِ الْعَذابُ. It is permissible to make مِنَ النَّاسِ a news for it, meaning: from the people who are truly people, the righteous and the pious. It is also permissible to exaggerate in the number of those deserving punishment, by adding many to many, then informing about them with حق عليهم العذاب, as if it were said: And many and many of the people have deserved punishment. And it has been read: حق, with a dhamma. And it has been read: حقا, meaning they have truly deserved punishment. And whoever has been humiliated by Allah - by decreeing upon him wretchedness due to what has preceded in His knowledge of his disbelief or immorality - has remained humiliated; you will not find for him an honored one. And it has been read: مكرم, with an open ر, meaning honor. Indeed, He does what He wills of honor and humiliation, and He does not will from that except what is necessitated by the actions of the doers and the beliefs of the believers.