Tafsir of Al-Furqan 25:39

"And each one," [is] in the accusative case [governed] by an implicit verb indicated by what follows it, for "striking an example" carries the meaning of reminding and warning. The elided element, for which the tanwin serves as a substitute, consists either of the nations whose causes of destruction were not mentioned, or of all of them; for what has been recounted regarding Pharaoh and his people, and the people of Noah—peace be upon him—[refers to] their denial of the signs and the messengers, and their lack of being affected by the examples struck. That is to say: We have mentioned and warned each one of those mentioned.

"We struck for him the examples," means: We clarified for each of them the wondrous stories that deter from the disbelief and acts of disobedience they are upon, by means of the messengers—peace be upon them. It is said: The pronoun "him" refers to the Messenger—peace be upon him—and the meaning is that all the examples were struck for the Messenger. In this case, "each" (kullan) would be in the accusative, governed by "We struck" (darabna), and "the examples" (al-amthal) would be an appositive (badal) of it, as stated in al-Bahr. However, it [the author of al-Bahr] notes that this interpretation is more far-fetched than what others have proposed; in my view, it is something by which the Word of Allah, the Exalted, should not be interpreted.

His saying, the Exalted: "And each one... We annihilated utterly," where "each one" is a fronted object for His saying, the Exalted: "We annihilated utterly." Its fronting is for the sake of the [rhyme] sequence. It is also said [it is fronted] to signify exclusivity (qasr), meaning "each one," not just "some." This is challenged by the fact that the word "each" (kull) already signifies this, though it is possible to interpret this fronting as a matter of emphasis ('inayah).

The root of tatbir is fragmentation. Al-Zajjaj said: "Everything you break and shatter, you have tabarta-ed." From this comes al-tibr (gold dust), the fragments of gold and silver. What is meant by it here is tearing apart and annihilation; that is to say: We destroyed each one of them in a wondrous and terrible manner, because they were not affected by those [examples], did not raise their heads to them, and persisted in the disbelief and hostility they were upon.