Tafsir of Al-Qalam 68:5-6

Meaning: the madman. As narrated by Ibn Jarir from Ibn Abbas, by Ibn al-Mundhir from Ibn Jubayr, and by ‘Abd ibn Humayd from Mujahid. He is referred to as "the afflicted" (al-maftun) because he has been afflicted (futina)—that is, tried with madness. It is also said that this is because the Arabs believe madness is a deception (takhayyul) caused by the Jinn, who are the fattan (tempters/deceivers) among the wicked. The ba’ (in bi-ayyukum) is an augmentative particle added to the subject (in a nominal sentence), a usage permitted by Sibawayh. Alternatively, al-futun may be a verbal noun in the sense of "madness," like al-ma‘qul (the intellect/reasoning) or al-majlud (the whipping), as narrated by ‘Abd ibn Humayd from al-Hasan and Abu al-Jawza’. This is based on the premise—permitted by some—that a verbal noun can take the pattern of the passive participle (maf‘ul). In this case, the ba’ signifies accompaniment.

Or, the meaning is: "In which of the two parties among you does madness exist? Is it in the party of the believers or the party of the disbelievers?" That is, in which of them is found the one who deserves this name? This is an allusion to Abu Jahl, al-Walid ibn al-Mughirah, and their ilk. In this interpretation, the ba’ means "in."

The estimation "in which of the two parties among you" is proposed to address the objection that since the address is directed to the Messenger of Allah (may Allah bless him and grant him peace) and the collective group of Quraysh, it would be grammatically incorrect to say "which of you" (ayyukum) when addressing a group and an individual (as one does not say "Which of you is Zayd?"). This objection is supported by the fact that the statement "So you will see and they will see" is addressed specifically to the Messenger (may Allah bless him and grant him peace). The response to this objection is that while the address is ostensibly directed to the Messenger (may Allah bless him and grant him peace)—to maintain the discourse consistent with the preceding verses without discord—it is not exclusively restricted to him in reality, as his community is also included. Thus, the estimation of "in which of the two parties" is valid.

The author of al-Kashf claimed this is the most sound of all interpretations, as it conveys the allusion and is free from relying on rare linguistic occurrences—such as the augmentation of the ba’ in the subject or the verbal noun taking the form of the passive participle. Al-Farra’ held this view, and it is supported by the recitation of Ibn Abi ‘Ablah: "In which of you" (fi ayyukum).

Regardless, the apparent meaning is that "which of you is the afflicted" is governed by what precedes it through the principle of contention (tanazu’). The intent is: "So you will know, and they will know [that] on the Day of Resurrection, when the truth becomes distinct from falsehood." This is narrated from Ibn Abbas.

It is also said: "So you will see and they will see" in this world, through the manifestation of the final outcome—the victory of Islam, your dominance over them through battle and the spoils, your becoming feared and venerated in the hearts of the worlds, and their becoming humiliated and lowly. This encompasses what occurred on the Day of Badr. Muqatil stated that this is a threat of the punishment of the Day of Badr. Abu ‘Uthman al-Mazini argued that the statement is complete at the words "and they will see," and that the statement of the Exalted, "Which of you is the afflicted," is a new, independent sentence acting as an interrogation intended to oscillate between two matters where the ruling is negated for one and affirmed for the other—though this is as you see it [to be weak].