The parts of the phrase "for verily Allâh is powerful over all things (innâ Allâhu 'alâ kulli shay'in qadîr):"

Consider this: this phrase is a summary of the study of horrors in the parable and [the people] portrayed in it. It indicates that just as the details of the calamity-stricken [travellers'] circumstances, which represent faithfully the dissemblers' circumstances, are not neglected [by divine power]; so the disposals of divine power are to be seen in every minute particle.

Together with indicating that this statement is an unshakeable truth, the particle "inna (verily)" alludes to the vast breadth and delicateness of the matter, and to human impotence, weakness, and faultiness concerning it, arising from [man's] delusions, which are the consequence of his doubts concerning matters of certainty. [That is, with its certainty, "inna" dispels the doubts.]

The explicit use of the name "Allâh" alludes to proof of the statement [of His omnipotence], for total, all-embracing power is the necessary inherent quality of the Godhead.

As for "over ('ala)," it indicates that divine power, which brings things out of non-existence, will not let them go for nothing, futile and vain; rather, divine wisdom will oversee them and supervise their being raised and reared.

"All (kull)" suggests that the works of causes, as well as the results (al-hâsil bi'l-masdar) of [man's] voluntary actions, are [brought about] through the power of the Most High.

"Thing (shay')," having the meaning of "thing willed by Allâh (mashiy')," indicates that after coming into existence, beings cannot be independent of their Maker; indeed, they are in need of His efficacy for their continuance - which is the repetition of existence.

As for the use of the word "powerful (qadîr)" rather than 'qâdir' [the active participle], is a sign that divine power cannot be measured like determined things, for it is an unchanging necessary inherent quality that accepts no increase or decrease. It is impossible for its opposite, impotence, to encroach on it, or for any [degrees of] intensity or weakness [to intervene in it]. It is a sign too that power is like the basic verbal pattern in [Arabic] grammar, that is, fa'ala, for all the attributes of action (al-awsâf al-fi'lîyya), such as Provider (al-Razzâq), Forgiving (al-Ghaffâr), Giver of Life (al-Muhyî), Dealer of Death (al-Mumît), and so on. [That is, power is their basis.]

Now reflect well and long on what you have heard!