Tafsir of Al-Mulk 67:4

"Then return [your] vision twice" means two other returns in search of a defect. The intended meaning of the dual form is repetition and plurality, just as they said in Labbayka and Sa'dayka—meaning return after return; i.e., many returns, one after another. This is similar to how the root of the dual is intended to signify plurality in the saying:

In that verse, he intends "if you were to count many graves." It has been said that it is to be taken literally, and one is commanded to return his vision to the sky twice because a mistake is possible in the first attempt and is corrected by the second, or the first is to see its beauty and uniformity, and the second is to see its planets in their paths and endpoints; but this is unfounded.

The first view is supported by His saying, "Your vision will return to you khasi'an (humbled/repulsed)," for it is the response to the imperative, and the nature of a response necessitates a direct consequence, which is not usually the result of only two instances. The meaning is: your vision will return to you deprived of attaining what it sought—the finding of a defect or flaw—as if it were repelled with contempt, based on what is said regarding it being derived from khasa'a (the repelling) of a dog, meaning driving it away. This is on the basis that it is a metaphor. However, in al-Sihah, it is said "his vision khasa'a, khassan and khusu'an," meaning it became dim or blurred (saddara). Sadr is the bewilderment of sight. Therefore, interpreting khasi'an as "bewildered," deriving it from that, is closer. It seems they chose the former interpretation because it contains exaggeration and manifest eloquence, despite it being further from repetition in its outcome.

Along with His saying, "and it is hasir (fatigued)," meaning exhausted from the length of repeating and the frequency of looking back. It is said "he exhausted (hasara) his camel," meaning it became tired and broke down; so it is hasir and mahsour. Al-Raghib said: al-hasr is the uncovering of something covered. It is said "I uncovered (hasartu) the arm," meaning I revealed it. A hasir is one who has no armor or helmet on. A hasir she-camel is one whose flesh and strength have been stripped away (or depleted). Hasra is the plural. The hasir is also the one who is exhausted due to the depletion of his powers, and he is also called mahsour. As for the hasir, it is envisioned that he has depleted his own strength, whereas for the mahsour, it is envisioned that fatigue has exhausted him. In the verse, hasir can validly mean hasir (the one who is tired) or mahsour (the one who has been fatigued). The sentence is in the position of a state (hal), like the previous description of the vision, and it is possible that it is a state of the pronoun within it. Al-Khwarizmi narrated from al-Kisa’i a recitation of yanqalibu in the nominative case, which is explained by the sentence being in the position of a prospective state.