قُلِ اللَّهُمَّ فاطِرَ السَّماواتِ وَالأَرضِ عالِمَ الغَيبِ وَالشَّهادَةِ أَنتَ تَحكُمُ بَينَ عِبادِكَ في ما كانوا فيهِ يَختَلِفونَ

Say: ‘O Allah! Originator of the heavens and the earth, knower of the unseen and the sensible, You will judge between Your servants concerning that about which they used to differ.’

EXEGESIS

… they used to differ: this shows that difference and disagreement between God’s servants is something constant and continuous in this world.^{‎[1]Qaraati, 8/181.} Had your Lord wished, He would have made mankind one community; but they continue to differ (11:118).

EXPOSITION

Much like verse 31, following a series of arguments and threats, this verse refers the final judgement to God on the Day of Resurrection. This verse provides the affirmative side of the negation mentioned in verse 41: it is not your duty to watch over them.^{‎[2]Kashif, 6/421-422.} There are many other similar verses that talk about God’s judgement between His servants concerning that about which they used to differ (10:93, 22:17, 22:56, 22:69, 27:78, 32:25, 40:20, 45:17, and verse 3 of this surah).

The verse starts with Say. This could be because of the following points: 1. It is addressed to the Prophet because he is the one who believes in the Day of Judgement, as opposed to those who do not believe in the hereafter (verse 45). 2. It indicates the disqualification of the disbelievers to be addressed directly by God, especially after the clear arguments made in the previous verses. 3. It is a condolence to the Prophet, a promise of support and victory for him and the believers from God, and a threat of defeat and punishment to the disbelievers.^{‎[3]Tabrisi, 8/783.} 4. After criticising those whose hearts shrink away from God’s remembrance, this verse orders the Prophet to call God alone and be the first one who practices what he preaches.^{‎[4]Qaraati, 8/181.}

The verse describes God by two qualities that are essential in His role as the ultimate judge: 1. Originator of the heavens and the earth; and 2. Knower of the unseen and the sensible. The two traits can be summarised as those of authority and knowledge. The first quality refers to the fact that Lo! To Allah do all matters return (42:53) because they all originated from Him (64:3). He is the owner and He is the king, so shall He be the judge on the Day of Resurrection (1:4). It is He who created the heavens and the earth with reason, and the day He says [to something]: ‘Be!’ it is. His word is the truth, and to Him belongs all sovereignty on the day when the trumpet will be blown. Knower of the sensible and the unseen, He is the all-wise, the all-aware (6:73). The second trait has been mentioned in many verses in the Quran and is indicative of God’s all-encompassing knowledge. He is the knower of the unseen, including the hearts’ resentment at the remembrance of God, and their delight in others besides Him (verse 45). Know that Allah knows what is in your hearts, so beware of Him (2:235). It is important to note that unseen and sensible are relative to us; there is nothing absent, unseen, or invisible to God.^{‎[5]Tabrisi, 8/783.}

INSIGHTS FROM HADITH

1. It is reported that the Prophet used to begin his night prayers (ṣalāt al-layl) with the following opening: ‘O Allah! Lord of Gabriel, Michael, and Isrāfīl, Originator of the heavens and the earth, knower of the unseen and the sensible, You will judge between Your servants concerning that about which they used to differ. Guide me to the truth of what they differed in, by Thy will; indeed Thou guidest whomever Thou wishest to a straight path [2:213].’^{‎[6]Ahmad, 6/156; Muslim, 2/185; Ibn Majah, 1/431-432, h. 1357; Abu Dawud, 1/178, h. 767; Tirmidhi, 5/149, h. 3480; Nasai, 3/213.}
2. Saʿīd ibn al-Musayyib said: ‘I know a verse that if anyone recites it and asks God for anything, God will grant him his request. It is the verse, Say: ‘O Allah! Originator of the heavens and the earth …’^{‎[7]Tabrisi, 8/782.}

Note: Besides the above accounts, the beginning of this verse (O Allah! Originator of the heavens and the earth, knower of the unseen and the sensible) has appeared in some supplications,^{‎[8]Barqi, 2/603, h. 29; Kafi, 7/158, h. 2; Faqih, 3/94, h. 3398, and 4/329, h. 5705; Tahdhib, 3/98, 6/239, h. 588, and 9/356, h. 1273; Istibsar, 4/187, h. 701; Ṭūsī, Miṣbāḥ al-Mutahajjid, 1/214, 2/575; Iqbal, 2/197, 3/104; Ibn Ṭāwūs, al-Amān, p. 97.} is recommended to be recited upon making a will (waṣiyyah) when one is about to die,^{‎[9]Qummi, 2/55-56; Kafi, 7/2, h. 1; Faqih, 4/187-188, h. 5431; Tahdhib, 9/174, h. 711.} and was recited by the Imams in their petitions to God.^{‎[10]Uyun, 2/183-184, h. 6.}

INSIGHTS FROM OTHER TRADITIONS

1. O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.^{‎[11]Isaiah 37:16.}
2. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.^{‎[12]Hebrews 4:13.}

[1] Qaraati, 8/181.
[2] Kashif, 6/421-422.
[3] Tabrisi, 8/783.
[4] Qaraati, 8/181.
[5] Tabrisi, 8/783.
[6] Ahmad, 6/156; Muslim, 2/185; Ibn Majah, 1/431-432, h. 1357; Abu Dawud, 1/178, h. 767; Tirmidhi, 5/149, h. 3480; Nasai, 3/213.
[7] Tabrisi, 8/782.
[8] Barqi, 2/603, h. 29; Kafi, 7/158, h. 2; Faqih, 3/94, h. 3398, and 4/329, h. 5705; Tahdhib, 3/98, 6/239, h. 588, and 9/356, h. 1273; Istibsar, 4/187, h. 701; Ṭūsī, Miṣbāḥ al-Mutahajjid, 1/214, 2/575; Iqbal, 2/197, 3/104; Ibn Ṭāwūs, al-Amān, p. 97.
[9] Qummi, 2/55-56; Kafi, 7/2, h. 1; Faqih, 4/187-188, h. 5431; Tahdhib, 9/174, h. 711.
[10] Uyun, 2/183-184, h. 6.
[11] Isaiah 37:16.
[12] Hebrews 4:13.