Meccan, and its verses are 28 [revealed after Al-A'raf]. 'In the name of Allah, the Most Gracious, the Most Merciful.' It is read: 'Aha,' and its root is 'Wahi.' It is said: 'He inspired him' and 'He revealed to him.' The waw is changed to an alif, as it is said: 'Prepare' and 'Weigh.' And when the messengers are appointed, it is from the absolute heart, and its permissibility exists in every waw that is rounded. Al-Mazani also permitted it in the broken form, like 'Ishah' and 'Isadah,' and 'I'aa of his brother. Ibn Abi Abilah read: 'Wahi' on the original, that it is 'istama'a' with a fathah, because it is the subject of 'Aha.' And we heard: with a kasrah, because it is a subject reported after the saying. Then the remaining ones are carried upon them. What was from the revelation is opened, and what was from the words of the jinn is broken. All of them are from their saying except for the two others: 'And that the mosques' and 'And that when he stood.' And whoever opened all of them, it is connected to the place of the genitive and the accusative in 'We believed in it,' as if it were said: 'We believed him and we believed that He, exalted is He, is our Lord.' And that he used to say: 'Our foolish one.' Likewise, the remaining ones: 'A group of the jinn, some of them between three and ten.' It is said: They were from the Shaysban, and they are the most numerous of the jinn and the majority of the soldiers of Iblis are from them. They said: 'Indeed, we have heard.' That is: they said to their people when they returned to them, as His saying: 'So when it was concluded, they turned to their people warning.' They said: 'O our people, indeed we have heard a book, wonderful and unique, differing from all other books in its beautiful arrangement and sound meanings, containing therein signs of the miraculous.' 'Wonderful' is a source placed in the place of 'the wonderful.' And in it is exaggeration: it is what has gone beyond the limits of its forms and similarities. 'Guiding to righteousness' calls to the truth. It is said: to monotheism and faith. The pronoun in 'it' refers to the Qur'an, and since faith in it is faith in Allah and His oneness and disavowal from polytheism, they said: 'And we will not associate with our Lord anyone.' That is: we will not return to what we were upon of associating with Him in obedience to the devil. And it is permissible that the pronoun refers to Allah, the Mighty and Majestic, because His saying 'with our Lord' is explained by 'the greatness of our Lord' from your saying: 'The greatness of so-and-so in my eyes,' meaning: greatness. In the hadith of Umar, may Allah be pleased with him: 'A man among us, when he recited Al-Baqarah and Al-Imran, would become serious with us.' And it was narrated in our eyes [I did not hear it from Umar, but it is from Anas, as mentioned in Al-Baqarah]. Or His kingship and sovereignty. Or His wealth, a metaphor from 'greatness' which is power and fortune, because kings and the wealthy are the ones who are 'majduun.' The meaning: He is described with exaltation above having a partner and a child due to His greatness. Or for His sovereignty and kingship. Or for His wealth. And His saying: 'He did not take a partner or a child' is a clarification of that. And it is read: 'Greatness of our Lord,' as a distinction. And 'Greatness of our Lord,' with a kasrah: meaning: the truth of His lordship and the rightness of His divinity from taking a partner and a child. And when they heard the Qur'an and were guided to monotheism and faith, they became aware of the error in what the disbelievers of the jinn believed in likening Allah to His creation and taking a partner and a child. They found it great and exalted Him from it. 'Our foolish one': Iblis, may Allah curse him, or another from the devils of the jinn. 'Excess' is exceeding the limit in injustice and others. And from it: 'He exceeded in grazing,' if he went far in it, meaning: he says a saying that is in itself excessive, due to the excess in which he exceeded, which is the attribution of a partner and a child to Allah. And it was in our assumption that none of the two weighty ones would lie against Allah or fabricate against Him what is not true. So we used to believe them in what they attributed to Him from that until it became clear to us by the Qur'an their lying and their fabrication: 'A lie, a lying saying,' meaning: it is fabricated in it. Or it is an accusative for the source because lying is a type of saying. And whoever read: 'That you will not attribute a lie,' placed 'lying' in the place of 'attributing,' and did not make it an adjective, because attributing lies can only be lying.