“Rather, they say the same as the former peoples said. (81) They say, ‘When we have died and become dust and bones, shall we indeed be resurrected? (82) We and our forefathers were promised this before; this is nothing but tales of the former peoples.’ (83) Say, ‘To whom does the earth belong, and all who are in it, if you know?’ (84) They will say, ‘To Allah.’ Say, ‘Will you not then take heed?’ (85) Say, ‘Who is the Lord of the seven heavens and the Lord of the Mighty Throne?’ (86) They will say, ‘To Allah.’ Say, ‘Will you not then fear Him?’ (87) Say, ‘In whose hand is the dominion of all things—He grants protection, while none can grant protection against Him—if you know?’ (88)”

“Rather, they say the same as the former peoples said”: that is, they disbelieved just as the former peoples had disbelieved.

“They say, ‘When we have died and become dust and bones, shall we indeed be resurrected?’”: that is, gathered together. They said this by way of denial and astonishment.

“We and our forefathers were promised this before”: that is, this promise. “Before”: meaning that people who claimed to be Allah’s messengers had promised our forefathers this, yet we have seen no reality to it. “This is nothing but tales of the former peoples”: that is, the falsehoods of the former peoples.

“Say,” O Muhammad, in answer to them—meaning the people of Mecca—“To whom does the earth belong, and all who are in it?” that is, all created beings within it, “if you know” who created and owns it.

“They will say, ‘To Allah,’” and they must necessarily say this, for they acknowledge that it is created. “Say” to them, once they acknowledge this: “Will you not then take heed?” and thus know that the One who was able to create the earth and all who are in it in the first instance is able to bring them to life after death.

“Say, ‘Who is the Lord of the seven heavens and the Lord of the Mighty Throne?’”

“They will say, ‘To Allah.’” The majority recited “to Allah” here, as in what follows, construing the reply according to its implied meaning. This is like asking a man, “Who is your master?” and his replying, “To so-and-so,” meaning, “I belong to so-and-so, and he is my master.” The people of Basra recited “Allah” in both places, and this is likewise how it appears in the codex of the people of Basra. In the rest of the codices, it is written with an alif, as in the first instance.

“Say, ‘Will you not then fear Him?’” that is, will you not beware?

“Say, ‘In whose hand is the dominion of all things?’” Dominion means sovereignty, and the final t in the word is an intensifier. “He grants protection”: that is, He grants safety to whomever He wills. “While none can grant protection against Him”: that is, no one can grant safety to one whom Allah has caused to fear. Or, He wards off harm from whomever He wills, while no one can ward it off from one whom He wills to harm. “If you know”: it was said that its meaning is: answer, if you know.