Concerning His words,

“Then which of your Lord’s favors do you doubt?”

they said: “Which of your Lord’s blessings, which point to His oneness, do you doubt?” Another explanation is: “Do you doubt and dispute?” Ibn ‘Abbās said: “Do you deny?”

I say: The expression tatamārā (“you dispute”) has been given the additional sense of tukadhdhibu (“you deny”). Hence it is made transitive with the letter tā. For tamārī (mutual disputation) is the tafā‘ul form derived from mirā’ (disputation). One says, “We disputed over the crescent moon.” Disputing concerning the Quran is disbelief, and it can involve denial and casting doubt.

It may also be said that, since the address was directed to them, He said tatamārā, meaning tatamārawna (“you [plural] dispute”), rather than tamtarī (“you doubt”). For the tafā‘ul form denotes an action shared by two parties who dispute with one another.

They said that the address is to the human being; according to one view, it is to al-Walīd ibn al-Mughīrah. For He said:

“Or has he not been informed of what is in the Scriptures of Moses, and of Abraham, who fulfilled his obligations—that no bearer of burdens shall bear the burden of another?”

Then He turned to address him, saying:

“Then which of your Lord’s favors do you doubt?”

That is: “Do you deny?” Similarly, He said:

“He created man from dry clay like pottery, and created the jinn from a smokeless flame of fire. Then which of your Lord’s favors will you both deny?”

Everything Allah has created thus contains kindness toward His servants, for which He is praised with the praise of gratitude. In it He also has a wise purpose that relates back to Him, for which He deserves the praise due to Him in His own right.

Thus all created things contain blessings for His servants, including the two communities of humans and jinn addressed in His words: