Tafsir of Saba' 34:48

Say, "Indeed, my Lord casts the truth." Al-Suddi and Qatadah said: "With revelation." In another narration from Qatadah: "With the Quran," and the outcome is the same. The root of qadhf (casting) is throwing with forceful propulsion; here, it is a metaphor for delivery. The preposition ba is redundant, meaning: My Lord delivers revelation and sends it down upon the heart of whom He chooses among His servants, glory be to Him. It is also said that qadhf contains the meaning of throwing, so the ba is not redundant. It is also permissible that "the truth" is intended as the opposite of falsehood, and the ba denotes accompaniment, with the object being cast omitted; the meaning being: My Lord delivers what He delivers to His prophets—peace be upon them—of revelation, with the truth, not with falsehood.

From Ibn Abbas: The meaning is "He casts the truth against falsehood," meaning He brings it upon it until He—the Almighty and Majestic—invalidates and removes it. The truth is the opposite of falsehood, and the ba is like that in your saying, "I killed him with a blow." In the expression, there is a clear, subordinate metaphor (isti'arah musarrahah taba'iyyah); the source of the metaphor is sensory, and the target is intellectual. It is also permitted that the metaphor is implicit (makniyyah). It is said: The meaning is that He throws the truth to the regions of the horizons, as this is a metaphor for its dissemination; thus, the speech is a promise of the manifestation and spreading of Islam, and in that is what is in it regarding metaphor.

"The All-Knower of the unseen" is a second predicate or the predicate of an omitted subject, meaning: He—glorified is He—is the All-Knower of the unseen. Or, it is an attribute carried over to the position of Inna and its noun, as permitted by many grammarians, even if Sibawayh forbade it. Or, it is a substitute (badal) for the pronoun in "casts" (yaqdhifu), and it is not required for the predicate sentence to be devoid of a pronoun returning to the subject, because the substituted term is not intended to be discarded in every respect. Al-Kisa'i said: It is an adjective for that pronoun, as his school allows an adjective for an absent pronoun.

Isa, Zayd ibn Ali, Ibn Abi Ishaq, Ibn Abi 'Ablah, Abu Haywah, and Harb from Talhah read "Allam" in the accusative case (nasb). Al-Zamakhshari said: It is an attribute of "my Lord." Abu al-Fadl al-Razi and Ibn 'Atiyyah said: It is a substitute. Al-Hawfi said: It is a substitute or an attribute. It is also said that it is in the accusative for praise. Ibn Dhakwan, Abu Bakr, Hamzah, and al-Kisa'i read "al-ghuyubi" with a kasra, like buyut; the others read it with a damma, like 'ushur. In both cases, it is a plural. It has also been read with a fatha, like sabur, as a singular form for intensive exaggeration.