َ وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ ﴿۱۳﴾ أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ ﴿۱۴﴾ هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِنْ رِزْقِهِ وَإِلَيْهِ النُّشُورُ ﴿۱۵﴾ أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ ﴿۱۶﴾ أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ ﴿۱۷﴾

﴾13﴿ Wa asirroo qawlakum awijharoo bih; innahoo 'aleemum bizaatis sudoor
﴾14﴿ Alaa ya'lamu man khalaqa wa huwal lateeful khabeer
﴾15﴿ Huwal lazee ja'ala lakumul arda zaloolan famshoo fee manaakibihaa wa kuloo mir rizqih; wa ilaihin nushoor
﴾16﴿ 'A-amintum man fissamaaa'i aiyakhsifa bi kumul arda fa izaa hiya tamoor
﴾17﴿ Am amintum man fissamaaa'i ai yursila 'alaikum haasiban fasata'lamoona kaifa nazeer

﴾13﴿ If you speak your words in secret or aloud, indeed Allah is Knowing of what is within the hearts
﴾14﴿ Does He who created not know? And He is the All-Knowing, the All-Aware
﴾15﴿ It is He who made the earth subservient to you, so walk in its paths and eat of Allah’s provision, and to Him is the resurrection
﴾16﴿ Do you feel secure from Him who is in the heaven that He will not cause the earth to swallow you, and then it will shake
﴾17﴿ Do you feel secure from Him who is in the heaven that He will not send upon you a storm of stones? Then you will know how My warning is

[13] This verse is a proof for the main claim of the surah: affirming that Allah’s knowledge encompasses everything—whether hidden or apparent, internal or external.
(وَأَسِرُّوا قَوْلَكُمْ)—“Whether you conceal your speech…”—This verb form is in the form of a statement (khabar), as seen also in Surah al-Raʿd (13:10). Qawlakum (your speech) is general—whether it is good or evil, and whether the addressees are believers or disbelievers.
(مَنْ خَلَقَ)—There are two interpretations: 1. Man khalaq is the object (mafʿūl) of yaʿlam (“knows”), because ʿilm (knowledge) as maʿrifah requires only one object. So man khalaq refers to the creation, meaning: “Would not the One who created them know?” 2. Alternatively, man is the subject (fāʿil), and the object is omitted for generalization. In this case, man khalaq refers to the Creator Himself—“Would not the Creator know?” In both readings, the point is that creation inherently implies knowledge—the One who created everything must necessarily have full knowledge of it.
[14] This verse supports the claim of the surah in proving Allah's knowledge of everything—whether hidden or visible, whether in the heart or outwardly. (وَأَسِرُّوا قَوْلَكُمْ) – This phrase conveys a statement, just as it has appeared in Surah Ra'd (13:10). قَوْلَكُمْ is general, whether the speech is good or evil, and regardless of whether the addressees are believers or disbelievers. (مَنْ خَلَقَ) – Man is the object of ya‘lam (He knows), because the verb ‘ilm (to know) requires one object, so man khalaq would refer to the created being. Or, man is the subject, and the object is omitted for generalization—meaning man khalaq refers to the Creator. In both interpretations, there is an indication that creation necessarily implies knowledge.
[15] In this verse, there is another argument: after mentioning the blessings of the sky, it refers to the blessings of the earth. (ذَلُولًا) refers to something that is easy and submissive for deriving benefit, without resistance. The earth is like this—for farming, cultivation, springs, and rivers, and it is suitable for digging wells. It is neither too hard nor too soft and has been stabilized with mountains. (فَامْشُوا فِي مَنَاكِبِهَا) – This indicates the means of livelihood, earning, travel for trade, seeking knowledge, and inviting to the truth. Manākib is the plural of mankib, which refers to a person's side or shoulder. Here, it means the regions, paths, mountains, and similar places. (وَكُلُوا مِنْ رِزْقِهِ) – Shihab has said that this refers to striving and seeking the means of obtaining sustenance. Rizq includes food, drink, clothing, and all necessities, but the primary focus is on food, which is why it has been specifically mentioned. (وَإِلَيْهِ النُّشُورُ) – This is a reminder of the Day of Resurrection, so that a person does not become heedless of life after death while seeking sustenance.
[16] In this verse and the two following verses, there is worldly warning. In the first verse, the punishment of the earth is mentioned; in the second, the punishment from the sky; and in the third, an example of past deniers is given. (مَنْ فِي السَّمَاءِ) – Qurtubi has said that fī here means above or upon. This and similar texts indicate the exaltedness and highness of Allah the Exalted. Anyone who denies this is either ignorant or denying out of stubbornness. There is no need to interpret it as “the Creator in the sky” or “the Disposer in the sky,” and so on. (فَإِذَا هِيَ تَمُورُ) – Tamūr refers to movement with turmoil and agitation, such as going back and forth with disturbance.
[17] This too is a worldly warning. (حَاصِبًا) refers to something that pelts with stones—meaning a wind, rain, or something else that strikes with stones.