Commentary on Tafsir al-Jalalayn: “(( He struck them with a blow from the right hand ))” with force, so he broke them.

And the author’s statement “with the right hand, meaning with force” is not definitive; rather, it is permissible that “with the right hand” means with the right hand, and he struck with it, because the right hand is the tool of work in most cases, and because it is stronger than the left hand in most cases. For this reason, you find it rare for some people to be left-handed, doing their work with their left hand. “with force, so he broke them. When this reached his people, those who had seen him, they came to him hurrying, meaning they walked quickly. They said to him: We worship it, and you break it” When his people were informed of what he had done, they came to him hurrying, meaning they rushed in groups, as indicated by his saying “they came” with the *waw* (conjunction), so they came to him rushing to rebuke him: why did he break it? And Allah the Exalted mentioned in Surat al-Anbiya so they made it injustice and transgression. They came hurrying to defend their gods. And so it is with those who worship idols; they defend the idols, and the idols are not able to defend them, but they are troops assembled for them. Pay attention... So these people came hurrying to Ibrahim to defend their gods, but he, peace and blessings be upon him, was strong in the cause of Allah. He said to them, rebuking them: from stones and other things as idols. The interrogative here is for rebuke. “And the truth is that it is for rebuke, denial, and mocking them. How do you worship something that you carve with your own hands? And does it make sense that the worshipped one should be a creation of the worshipper? The answer is: it does not make sense. Only the most foolish of fools does this. You make something with your hand, then you worship it, you supplicate to it, you turn to it, you rely on it, and you hope for benefit and harm from it. This is foolishness. But, may Allah protect us, if Allah blinds a person’s insight, the sight of the eye does not benefit him. And they did something similar to this in the pre-Islamic age of ignorance. When they would settle in a land while traveling, they would gather four stones: three for the cooking pot and one for worship. So this worshipped stone became equal to the positions of the cooking pots. Some of them say that they would knead a god from *ajwa* dates, making an idol from dates that they worshipped instead of Allah. When they were hungry, they ate it. They did not say, “Feed us” or “Prepare food for us”; it is itself eaten. This is foolishness. Likewise, the people of Ibrahim, peace be upon him, the people of Ibrahim, made gods with their own hands, then they worshipped them. And the author’s statement “as idols” indicates that “you carve” takes two objects: one is the relative pronoun referring back to the connected word, which is estimated as “what you carve,” and the second is this omitted word which the author estimated: “Do you worship what you carve as idols?”
He said:

While Allah created you and that which you do?"

والله خلقكم وما تعملون

[As-Saffat 37:96]

“ of your carving and what you have carved. So worship Him alone. And *ma* is a source noun, or it is said to be a relative pronoun, or it is said to be a descriptive relative. ” And Allah created you. If Allah is the Creator, then He is more worthy of worship. Is the one more worthy of worship the one who created you, or the one you created? The one who created you. For this reason, he said:

While Allah created you and that which you do?"

والله خلقكم وما تعملون

[As-Saffat 37:96]

“ of your carving and what you have carved ” He, may Allah have mercy on him, brought the source noun and brought the name of the object: “of your carving” indicates that *ma* can be a source noun and can be a relative pronoun. If we make it a source noun, the estimation is “of your carving.” And if we make it a relative pronoun, it becomes “of what you have carved.” Listen: “And Allah created you and your work.” If we say it this way, *ma* becomes a source noun... If we make the estimation “And Allah created you and your work,” *ma* becomes a source noun. And if we make the estimation “And Allah created you and what you have worked,” *ma* becomes a relative pronoun. Good. And if we make *ma* a relative pronoun, there must be a relative pronoun referring back to *ma*, and it is omitted in the verse, meaning “and what you do.” And the necessary thing is one in both cases. So if we say the meaning is “And Allah created you and your work,” then the Creator of the work is the Creator of the object worked upon. And if we make the meaning “And Allah created you and what you have worked,” then if Allah the Exalted created the object worked upon, and they are those who directly engaged in its work, that indicates the creation of the work and the creation of the worker as well. And in every estimation, the verse establishes the proof that these idols are not suitable to be worshipped because they are made.

created you and that which you do?"

خلقكم وما تعملون

[As-Saffat 37:96]

They said: *ma* is a source noun, or it is said to be a relative pronoun, or it is said to be a descriptive relative. What is the meaning of “descriptive relative”? It is the one expressed by an indefinite noun. Descriptive relative means: “He created you and an idol you make” or “and idols you make.” We do not say “and the one you make,” but “and He makes idols you make.” And the author has now informed us that *ma* has three meanings: that it is a source noun, a relative pronoun, and a descriptive relative. And this is three out of ten, because *ma* has ten meanings.