The saying of the Exalted and Majestic: "And those who disbelieved said, 'The Hour will not come to us.' Say, 'Yes, by my Lord, it will surely come to you. The Knower of the Unseen, not an atom's weight escapes Him in the heavens or in the earth, nor is there anything smaller than that or greater, except in a clear Book.'" "So that He may reward those who have believed and done righteous deeds. For them is forgiveness and a noble provision." "And those who strove against Our signs, seeking to cause failure, for them is a painful punishment from a wretched source." It has been narrated that the one who said this statement is Abu Sufyan ibn Harb, and he said: "By Al-Lat and Al-Uzza, there is no Hour that will come, nor resurrection, nor gathering." So Allah, the Exalted, commanded His Prophet, blessings and peace be upon him, to swear by his Lord in response to the oath of Abu Sufyan. It is said: in denial and refutation and affirmation of what he denied. Nafi' permitted stopping at "Yes," and the majority read: "It will surely come to you" with the 'taa' from above. Abu Hatim reported a reading: "It will surely come to you" with the 'yaa' in the meaning of resurrection. Ibn Kathir, Abu Amr, and Al-Kisai read - with a difference from him - "the Knower" in the genitive as a substitute for "my Lord." Nafi' and Ibn Amir read "the Knower" in the nominative as a separate subject, meaning: He is the Knower. It is correct that "the Knower" was raised by beginning, and its predicate is "nothing escapes Him" and what follows it. The news is that "the Knower" does not let anything escape Him, indicating that He has determined its time and knows it. The first interpretation is closer. Hamzah and Al-Kisai read "the All-Knowing" for emphasis and in the genitive as a substitute. "Escapes" means: is absent and far away, and this was explained by Mujahid and Qatadah. The majority of the reciters read with a dammah on the 'zay,' while Al-Kisai and Ibn Wathab lowered it, and these are two dialects. "An atom's weight" means: the measure of its heaviness, and this is evident in physical objects and in meanings by comparison. The majority read: "nor anything smaller than that or greater" in the nominative, as a conjunction to his saying: "an atom's weight," while Nafi', Al-Amash, and Qatadah read: "smaller" and "greater" in the accusative, as a conjunction to "an atom." It has been narrated from Abu Amr. In His saying: "except in a clear Book," the pronoun is implied: except it is in a clear Book, and "the clear Book" is the Preserved Tablet. The 'lam' in His saying: "So that He may reward" can be related to His saying: "It will surely come to you," and it can be related to His saying: "nothing escapes," and it can be related to what is in His saying: "except in a clear Book" from the meaning of the action; for the meaning is: except I affirm it in a clear Book. "Forgiveness" means covering the sins, and "noble provision" means Paradise.

And His saying: "And those who" is connected to "those who" mentioned earlier, meaning: and to reward those who strove. And "Mu'ajjizīn" means: attempting to incapacitate the power of Allah concerning them. Al-Jahdari, Ibn Kathir, and Abu Amr read: "Mu'ajjizīn" without an 'alif', meaning: incapacitating the power of Allah, blessed and exalted is He, by their claim. Ibn al-Zubair said: Its meaning is: discouraging those who wanted to believe, introducing incapacity into their activity. This is their striving concerning the verses, meaning: regarding the matter of the verses. Then, He, exalted is He, clarified the reward for those who strive, just as He previously clarified the reward for the believers.

And Asim - in the narration of Hafs - read: "Aleem" with the nominative case as an adjective for the punishment, while the others read with the genitive case as an adjective for "al-Rijz", and "al-Rijz" is the very severe punishment. Ibn Muhaisin read: "Rujz" with a damma on the ra.