وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِي كِتَابٍ مُبِينٍ ﴿۶﴾ وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَلَئِنْ قُلْتَ إِنَّكُمْ مَبْعُوثُونَ مِنْ بَعْدِ الْمَوْتِ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ ﴿۷﴾ وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَى أُمَّةٍ مَعْدُودَةٍ لَيَقُولُنَّ مَا يَحْبِسُهُ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ ﴿۸﴾

﴾6﴿ Wa maa min daaabbatin fil ardi illaa 'alal laahi rizquhaa wa ya'lamu mustaqarrahaa wa mustawda'ahaa; kullun fee Kitaabim Mubeen
﴾7﴿ Wa Huwal lazee khalaqas samaawaati wal arda fee sittati aiyaaminw wa kaana 'Arshuhoo alal maaa'i liyabluwakum aiyukum ahsanu 'amalaa; wa la'in qulta innakum mab'oosoona min ba'dil mawti la yaqoolannal lazeena kafaroo in haazaaa illaa sihrum mubeen
﴾8﴿ Wala'in akharnaa 'anhumul 'azaaba ilaaa ummatim ma'doodatil la yaqoolunna maa yahbisuh; alaa yawma ya'teehim laisa masroofan 'anhum wa haaqa bihim maa kaanoo bihee yastahzi'oon

﴾6﴿ And there is no moving creature on the earth except that its provision is upon Allah, and He knows their place of dwelling and their place of storage. All this is recorded in a clear Book
﴾7﴿ And Allah, exalted be He, is the One who created the heavens and the earth in six days, and His Throne was upon the water, so that He might test you as to which of you is best in deeds. And if you say, Surely, you will be resurrected after death, those who disbelieve will surely say, This is nothing but clear magic
﴾8﴿ If We delay the punishment (of the world) from them to a specified time, they will surely say, What prevents the punishment, Be aware, the day it comes to them, it will not be averted from them, and they will be engulfed by that which they used to ridicule

[6] In this part, the second claim is made — that the Provider and the One responsible for sustenance is solely Allah, the Exalted. The interpretation of "mustaqarr" (a fixed place) and "mustawda‘" (a temporary place) in Surah Al-An‘am has already been mentioned. "Kitābin mubīn" (a clear book) refers to the Preserved Tablet (al-Lawh al-Mahfuz), which is also the book of destiny — this is evidence of absolute predestination.
The word dābbah in its original language refers to anything that moves on the earth, though in common usage it is used for quadrupeds, and more specifically for horses. Here, the general meaning is intended, which includes human beings as well.
"‘Alā Allāh" (upon Allah) is a gracious obligation, not a necessary one — meaning that Allah, the Exalted, has taken it upon Himself out of grace to be responsible.
[7] In the first part of this verse, the mention is of Allah Almighty's control and creation, which relates to the previous verse that states Allah is also the Creator, just as He is the Sustainer. In the second part, there is a warning against denying resurrection after death, because the first part of the surah indicates the immense power of Allah Almighty, so He is also capable of resurrection after death, and whoever denies it deserves a great warning.
"And His Throne was upon the water" — The Hadith of Bukhari indicates that before creating the heavens and the earth, Allah Almighty had created the Throne, and His Throne was above the water. After that, He created the heavens and the earth. Believing in the apparent meaning of this is necessary. The interpretation that it means His sovereignty is over all beings and that "was" is an extra word is the view of the Mu'tazilites and some Sufis, and it is invalid.
"Best in deeds" — It is narrated from Fudayl ibn ‘Iyad that the best deed is the one done with sincerity, meaning free from shirk and showing off, and it must be according to the Sunnah. If either of these two is missing, it cannot be called a good deed. This is also mentioned in verse 9 of Surah A‘la and in verse 3 of Surah Mulk.
"That He may test you" — The purpose of the test is to reveal the truth. In this world, everyone thinks their deed is good, but Allah Almighty will reveal its reality on the Day of Judgment. However, the reality of everything becomes clear to humans through trials, which is why it is called a test. And the world is the place of testing, so “that He may test you” relates to creation.
"Clear magic" — Here it means falsehood and lies, as written in the Qamus (a classical Arabic dictionary). The meaning of magic is not correct here because the phrase “this” refers to resurrection after death.
[8] In this passage, there is another warning to the deniers, and it is a threat of worldly punishment.
"A limited nation" (أُمَّةٍ مَعْدُودَةٍ) — The word ummah in the Qur'an has many meanings, as mentioned in the tafsir of Surah al-Baqarah. Here, it means a set period or appointed time.
"What is delaying it?" (مَا يَحْبِسُهُ) — This is said in a mocking tone by the deniers.
"Diverted" (مَصْرُوفًا) — Meaning Allah brings down the punishment, and no one has the power to divert or turn it away.
"They mock" (يَسْتَهْزِئُونَ) — The addition (i.e., what is mocked) is omitted; the meaning is “the consequence of their mockery.”
In the phrase (مَا كَانُوا), ma is masdariyyah (converting the verb into a verbal noun), so the meaning becomes “the consequence of their mocking.” Alternatively, ma could mean “punishment,” and yastahzi’oon would then mean “they were hastening,” referring to the punishment they impatiently demanded.