Tafsir of Qaf 50:45

"We are most knowing of what they say"—meaning the denial of resurrection, the rejection of the verses that speak [of the truth], and other such things in which there is no good. This is a consolation for the Messenger (peace and blessings of Allah be upon him) and a threat to them.

"And you are not over them a tyrant"—that is, you are not one who has authority over them to compel them to believe or to do with them as you wish. You are only a warner. The bā is extra in the predicate, and 'alayhim (over them) relates to it.

It is understood from the words of some prominent scholars that it is permissible for jabbār (tyrant) to be derived from jabara-hu 'alā al-amr (he forced him to do the matter), meaning he compelled him, not from ajbara-hu (he forced him), as the form fa‘‘āl does not come in the meaning of muf‘il (from the verb af‘ala) except in rare instances, such as darrāk (one who catches up) and surā‘ (one who is quick). 'Ali ibn 'Isa said: This is not heard except in darrāk.

It is also said: Jabbār is derived from jabara in the sense of ajbara (he compelled), according to the dialect of Kinana. It is also said that 'alayhim relates to an elided term that functions as a state (ḥāl), meaning: "You are not a tyrant compelling them toward faith, nor a guardian over them." This is susceptible to inclusion and non-inclusion, so do not be heedless.

It is also said: The intention is to show forbearance toward them and to leave off harshness with them. Based on this, it is said that the verse is abrogated, and it is said it is abrogated—along with others—by the Verse of the Sword.

"So remind by the Qur’an whoever fears My threat." For none benefits from it except those who do. Ibn Jarir extracted from Ibn 'Abbas that he said: They said, "O Messenger of Allah, if only you would frighten us." Thus, the verse was revealed: "So remind by the Qur’an whoever fears My threat." How appropriate is this conclusion to the opening: "Qāf. By the Glorious Qur’an."

Furthermore, the Great Shaykh (may his secret be sanctified) has words regarding His saying, "Rather, they are in confusion of a new creation," and many Sufis have words regarding His saying, "And We are closer to him than [his] jugular vein," which we have indicated previously. Among them are those who make "Qāf" a reference to the True Existence that encompasses all existents—"And Allah is from behind them, encompassing"—while others say it is a reference to the stations of nearness, and others say something else. Some of them have applied all the verses of the surah to what is within the souls; this is something known by the slightest attention from anyone who has the slightest practice in their discourse. And Allah, the Exalted, is the Guide to the straight path.

(Completed, and praise be to Allah, the twenty-sixth volume. It will be followed, God willing, by the twenty-seventh volume, the beginning of which is Surat adh-Dhariyat.)