قُلْ إِنِّي عَلَى بَيِّنَةٍ مِنْ رَبِّي وَكَذَّبْتُمْ بِهِ مَا عِنْدِي مَا تَسْتَعْجِلُونَ بِهِ إِنِ الْحُكْمُ إِلَّا لِلَّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ ﴿۵۷﴾ قُلْ لَوْ أَنَّ عِنْدِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الْأَمْرُ بَيْنِي وَبَيْنَكُمْ وَاللَّهُ أَعْلَمُ بِالظَّالِمِينَ ﴿۵۸﴾ وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ ﴿۵۹﴾

﴾57﴿ Qul innee 'alaa baiyinatim mir Rabbee wa kazzabtum bih; maa 'indee maa tasta'jiloona bih; inil hukmu illaa lillaahi yaqussul haqqa wa Huwa khairul faasileen
﴾58﴿ Qul law anna 'indee maa tasta'jiloona bihee laqudiyal amru bainee wa bainakum; wallaahu a'lamu bizzaalimeen
﴾59﴿ Wa 'indahoo mafaatihul ghaibi laa ya'lamuhaaa illaa Hoo; wa ya'lamu maa fil barri walbahr; wa maa tasqutu minw waraqatin illaa ya'lamuhaa wa laa habbatin fee zulumaatil ardi wa laa ratbinw wa laa yaabisin illaa fee Kitaabim Mubeen

﴾57﴿ Say: I am a clear reason from my Lord and you have denied it, it is not with me what you are asking for soon, There is no authority except Allah, the Exalted, who expresses the truth and He is the best decision maker
﴾58﴿ You say: If you were in my power, what you are asking for indeed would be decided soon, It is between me and you, and Allah knows better the wrongdoers
﴾59﴿ And with Allah the Most High are the keys of the unseen, none but Allah the Most High knows And He knows what is on the land and in the sea, and not a leaf falls unless Allah the Exalted knows and no seed falls into the darkness of the earth, nor in the sea, nor into the dry land, unless it is recorded in the Book clearly

[57] This is the answer to the third question: "Do you have any proof for your statement?" The answer is that there is a proof, but you do not accept it. This statement is the final word, indicating that the prohibition is made with clear evidence, and the intended meaning of "bayyina" is the Qur'an.
(مَا تَسْتَعْجِلُونَ) — This refers to the punishment in this world, as seen in verse 32 of Surah Al-Anfal, or it refers to the Day of Judgment, as mentioned in verse 28 of Surah Ash-Shura.
(إِنِ الْحُكْمُ) — Both cosmic (takweeni) and legislative (tashree‘i) rulings are meant here. Similarly, it appears in verses 40-67 of Surah Yusuf.
(يَقُصُّ الْحَقَّ) — "Qass" refers to detailed explanation, or it could mean "He decides" (yaqdi), as found in another recitation. Since ruling and judgment are necessary for resolution, it is for this reason that it is attributed to the Deciders (al-faasileen).
[58] This is the answer to the fourth question: "If we are truly upon falsehood, then why does no punishment befall us? Could it be that the power to punish has been given to you?"
The answer is: "If the decision had been up to me, I would have resolved it swiftly."
Question: In the hadith of Muslim, it is mentioned that the Angel of the Mountains appeared to the Prophet (May Allah bless him and give him peace) upon his return from Ta'if and said, "If you wish, I will crush your opponents between the two mountains." Does this indicate that the Prophet (May Allah bless him and give him peace) had the authority to punish?
Answer: At the time of requesting punishment for the deniers, the Prophet (May Allah bless him and give him peace) did not have the authority. And in the hadith, it is not mentioned that he asked for punishment—rather, it was merely the offer made by the Angel of the Mountains (as mentioned by Ibn Kathir).

[59] When it was stated that the Prophet (May Allah bless him and give him peace) does not have the authority to bring punishment, a question arose: Even if he doesn’t have the authority, would he at least have knowledge of the timing of the punishment?
This verse provides the answer to that question. In the first part of the verse, comprehensive and general knowledge over all unseen matters is mentioned. Then, a detailed breakdown is given, explaining that all existing things are of two types: substances (a‘yaan) and accidents (a‘raad).
Substances are of two types:
1. Land-based (barri)
2. Sea-based (bahri)
Accidents are also of two types:
1. Qualities (awsāf) 2. Movements (harakāt)
Qualities are of two types:
Moist (ratb)
Dry (yābis)
Movements are also twofold:
From above to the earth From the surface of the earth into the interior Thus, all these creations are included in Allah's knowledge.
(مَفَاتِحُ) is the plural of miftah (key), or maftah (treasury/storage). In the hadith of Bukhari where it says “Mafatih al-ghayb khams” — “The keys of the unseen are five” — this is not to limit it to just five, but because the questioners had asked only about these five matters.
(الْبَرِّ) — Land is mentioned first because it offers greater benefit to humans and is more frequently used by them.
(مَا تَسْقُطُ مِنْ وَرَقَةٍ) — This carries great generality. It doesn’t only refer to the knowledge of a leaf itself but even its falling and movement is within Allah’s knowledge.
(رَطْبٍ وَلَا يَابِسٍ) — This includes every living and dead human and jinn, in fact all things.
(كِتَابٍ مُبِينٍ) — There are two opinions:
1. It refers to Allah’s knowledge.
2. It refers to the Lawh al-Mahfuz (the Preserved Tablet).