Tafsir of Al-Qalam 68:38

"Indeed, you have therein whatever you choose" — meaning: that which you choose and desire. It is said: "takhayyara al-shay’" (he chose the thing) and "ikhtarah" (he selected it), meaning he took its best part; it then became common to mean taking whatever one desires absolutely.

The object of tadrusun (you study) is implied, as it is the "studied" (text), so it occupies the place of a singular noun. Its origin is 'anna lakum fihi ma takhayyarun (that you have therein what you choose), with the hamza of 'anna opened and the omission of the lam in its predicate. When the lam was brought, the hamza was broken (i.e., inna), and the verb (study) was prevented from acting (governing) upon it. Hence, it was said that it is necessary to include the meaning of "knowledge" in tadrusun so that it can govern the sentences and undergo the suspension (ta'liq).

It is permissible that this is a quotation of what is being studied exactly as it is, so it is the very wording of the Book without changing from the fatha to the kasra. The pronoun in fihi (therein), according to the first interpretation, refers to the Book, and was repeated for emphasis. According to this view, it refers to their affair or the judgment; thus, the gist of what was inscribed in the Book is that the judgment or the matter is delegated to them. Consequently, the statement of the author of al-Taqrib falls away, as the word fihi does not support him, for fihi alone suffices without the need to make the pronoun in fihi refer to the Day of Judgment—given the context—or to the place indicated by the Almighty’s saying "with their Lord." In the case of an isti’naf (commencement/new sentence), it also refers to the judgment.

It is permitted to pause at tadrusun, considering the Almighty’s saying, "Indeed, you have..." as an isti’naf, meaning: If you have a book, then you have therein what you choose; this is as you can see. The apparent meaning is that "Or do you have..." is a counterpart to what preceded it, considering the resulting meaning, as its gist is: "Has your intellect become corrupted such that you have judged by this, or has a book come to you wherein is your choosing and the delegation of the matter to you?"

Talha and al-Dahhak recited it as 'anna lakum with the fatha of the hamza, and the lam in li-ma (for whatever) is redundant, like the recitation of the one who read: 'ala annahum la-ya’kulun al-ta’am (Verily, they eat food) with the fatha of the hamza of annahum. Al-A’raj recited ’a-inna lakum with the interrogative (as a new sentence).