جزء : 7

The Prophet (saws) said:

“The hearts of all men are between two of the Compassionate’s fingers as if they were one heart which He turns about as He wills.” Then God’s messenger said, “O God, who turns the hearts, turn our hearts to Your obedience!”[1]

So, Allah (swt) turned their hearts.

(… كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ… ) (…as they refused to believe in it the first time …): Even if all the signs were brought to them, they would not believe, just as there had been interference between themselves and belief the first time. This is because, belief stems from both intellectual conviction and guidance of the heart. Therefore, intellectual conviction does not suffice without the acceptance of the heart.

(  وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ… ) (…And We will leave them in their transgression, wandering blindly): The Arabic verb used for (wandering blindly) in the verse has the Arabic word ‘Amah as its verbal noun which means ‘hesitation’. Therefore, they are undecided due to their confusion about faith, and are constantly in doubt. This word is used for the blindness of the heart, while the Arabic word ‘Amaa  (blindness) is used for the blindness of the sight that is not able to see light.

[1] Sahih Muslim, The Book of Decree, Chapter: Allah’s turning the Hearts as He wills, Hadith No. 2654.

(… وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِن جَاءَتْهُمْ آيَةٌ لَّيُؤْمِنُنَّ بِهَا) (And they swear by Allah their strongest oaths that if a sign came to them, they would surely believe in it. Say,…): They took pains to swear that if a sign were to come to them, they would believe in Allah (swt). For example, they said: ‘Send down to us a sign from the sky so that we can see it!’, and ‘Speak to the dead!’, and ‘Do anything that is miraculous, so that we will believe’.

Here, you find yourself looking at a scene portraying those who had associated others in worship with Allah (swt), and those whose eyes and hearts had been shut off from believing in Allah (swt). It is as if Allah (swt) is saying to them here, we do not want necks which surrender, but we want hearts which submit.

(  وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَاءَتْ لَا يُؤْمِنُونَ… ) (…And what will make you perceive that even if a sign came, they would not believe): Observe the precision of Allah’s Words here, and the difference between them and the words of human beings. Allah (swt) said: they would not believe, instead of saying: they would believe?

This is because, since the Quran is the Word of Allah (swt), and He is not subjected to time, He willed firstly to provide answers to both the groups; the disbelievers who would not believe, and the believers who said: ‘Maybe Allah Most High will send down verses and miracles so that these people would believe’. So, Allah (swt) answered them: These people will not believe from the very start, as He says in this verse at the beginning of Surah Al-Baqarah: 

 إِنَّ الَّذِينَ كَفَرُواْ سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ

(As for those who persist in disbelief, it is the same whether you warn them or not—they will never believe) (Al-Baqara: 6)

Why is this so? The answer:

 خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عظِيمٌ

(Allah has sealed their hearts and their hearing, and their sight is covered. They will suffer a tremendous punishment) (Al-Baqara: 7)

Therefore, there are seals which are stamped on their hearts. So, Allah (swt) gives the believers the result – that these disbelievers would not believe. So, they should beware of saying: ‘If a sign was sent down, some of them would believe’. This is because, they will not believe, even if a miracle from the sky came down upon them. Allah (swt) knows what goes on in their hearts; that they will not believe.

Therefore, this phrasing: (they will never believe) is an answer to both the disbelievers and believers alike.

Allah (swt) knows that from the very beginning, they had shut off their hearts from believing in Allah (swt). So, He gave a decisive, factual and permanent answer.

This verse is evidence which demonstrates the calling of others to Allah (swt) and to the fundamentals of the Islamic Law. In it, Allah (swt) explains that while calling people to Allah (swt), there must be no quarrelling, arguing, forcing, using of obscene words and insulting. As such, He says: 

(… وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ) (And do not insult those they invoke other than Allah,…): Why? It is so that they do not go too far and insult Allah (swt):

 (… فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ ۗ… ) (…lest they insult Allah in enmity without knowledge.…): This is because, since they have associated others with Allah in worship, you must present advice in an acceptable manner for them, in order to change the norms that they are used to. Therefore, dialogue is necessary. As for insulting, forcing, using power, violence and enmity; these are not the correct way. Therefore, we say that Islam is not a religion of violence, but a religion of gentleness. All the accusations that have been hurled at our religion, Islam, are false. Allah (swt) has explained clearly that the way of calling others to the religion is: 

 ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ

(Invite to the Way of your Lord with wisdom and kind advice, and only debate with them in the best manner) (An-Nahl: 125)

We are to debate with them in the best manner, and not in the worst manner, even if they were to curse and insult.

(… كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ… ) (…Thus We have made pleasing to every community their deeds.…): “Made pleasing” means ‘presenting something beautifully in order to attract and captivate’. Allah (swt) has said:

 إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا

(We have indeed made whatever is on earth as an adornment for it, in order to test which of them is best in deeds) (Al-Kahf: 7)

With respect to the ummah of Prophet Muhammad Bin Abdullah (saws), the way of gaining appeal for the religion and making good deeds appealing, is through factual and scientific discussions. It should not be through engaging in disputes or insulting people, even if we know that we are the ones who are upon the truth, so that they do not exceed their limits in their discussion with us, as Allah (swt) has explained.

(  ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا يَعْمَلُونَ … ) (…Then to their Lord is their return, and He will inform them about what they used to do.): They will be going back to Allah (swt) and He will inform them of this when the Books of Deeds are distributed, and He will reckon people based on their beliefs. Therefore, according to this verse, all claims that Islam cancels and disregards others are false. 

(… وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُوا) (But if Allah had willed, they would not have associated.…): This is an issue which must be understood clearly. A disbeliever does not disbelieve because he is forced by Allah (swt) to do so. Instead, it is because Allah (swt) has handed him the reins of choice. Therefore, it is not our job to force others, nor do we burden ourselves with more than what our Protector has tasked upon us. We do not want to cut off necks, nor do we work to produce moulds (that everyone is forced to follow exactly). What we really strive for is to capture hearts. And this is the main point in this verse that we are discussing.

(  وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا ۖ وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ… ) (…And We have not appointed you over them as a guardian, nor are you a manager over them): Allah (swt) is The Guardian, and He is The Protector. However, you, O Muhammad are not any of these, but you are the one who sends reminders them. These points are the principles in calling others towards Allah (swt). The connection between this verse and the one which follows it is that both are concerning the methodology of calling people to Allah (swt), which has had its features specified in the Holy Quran.

(… اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّبِّكَ) (Follow, [O Muhammad], what has been revealed to you from your Lord –…): Meaning, be consistent, persevere in following it and pursue it steadily.

The word (revealed) means conveyance of information in secret.

Here, Allah (swt) is telling the Prophet (saws): ‘O Muhammad, continue following the revelation and do not turn towards the disbelievers. Do not grieve for them, nor be distressed by their schemes’.

(  وَأَعْرِضْ عَنِ الْمُشْرِكِينَ… ) (…and turn away from those who associate others with Allah.): Meaning, turn away from them and do not sit with them. You are to convey to them and then turn away from them, for you were not commanded to fight them so that they will believe.

(… وَكَذَٰلِكَ نُصَرِّفُ الْآيَاتِ ) (And thus do We diversify the verses …): Meaning, we flip the signs, explain them and make them clear. This verse refers to all the universal signs and the Quranic verses which exist and are dispersed throughout this universe.  

  (… وَلِيَقُولُوا دَرَسْتَ… ) (…so the disbelievers will say, “You have studied,”…): They also said:

 وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ لِّسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَذَا لِسَانٌ عَرَبِيٌّ مُّبِينٌ

(And We surely know that they say, “No one is teaching him except a human.” But the man they refer to speaks a foreign tongue, whereas this (Quran) is (in) eloquent Arabic) (An-Nahl: 103)

So, they accused the Prophet (saws) of learning the Quran, not from His Lord (swt), but from someone else.

(  وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ… ) (…and so We may make the Qur’an clear for a people who know): The Prophet (saws) is tasked to legislate the Islamic rules, and to explain all that has been revealed, as Allah (swt) says:

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

(And We have sent down to you (O Prophet) the Reminder, so that you may explain to people what has been revealed for them, and perhaps they will reflect) (An-Nahl: 44)

Therefore, any explanation from other than the Prophet (saws) cannot be accepted and should be thrown down the rubbish chute.

Allah (swt) previously told us about the (vision). Now, He is speaking about the (enlightenment).

(… قَدْ جَاءَكُم بَصَائِرُ مِن رَّبِّكُمْ ) (There has come to you enlightenment from your Lord.…): What is the difference between (enlightenment) and (vision)?

Enlightenment is specifically for the believer. This is because, it is connected to the heart, and it concerns the granting of illuminations and spiritual morale, and the light of morals values do not come except from the heart. As for vision, it is only for the eyes. It is granted to the believer and disbeliever alike, i.e., to all of mankind.

(… فَمَنْ أَبْصَرَ فَلِنَفْسِهِ ۖ وَمَنْ عَمِيَ فَعَلَيْهَا… ) (…So whoever will see does so for [the benefit of] his soul, and whoever is blind [does harm] against it. …): This is because, the human being will not receive except the recompense for his deeds, as Allah (swt) says:

 وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَى (39) وَأَنَّ سَعْيَهُ سَوْفَ يُرَى (40) ثُمَّ يُجْزَاهُ الْجَزَاء الْأَوْفَى

(And that each person will only have what they endeavored towards, (39) and that (the outcome of) their endeavors will be seen (in their record) (An-Najm: 39-41)

(  وَمَا أَنَا عَلَيْكُم بِحَفِيظٍ… ) (…And [say], “I am not a guardian over you.”): The word (a guardian) is one of the beautiful names of Allah (swt). It means here that He will protect you from associating others in worship with Allah (swt). So, say O Muhammad: I am not a keeper over you, nor am I one to compel you:

 فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ (21) لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (22) إِلَّا مَن تَوَلَّى وَكَفَرَ (23) فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (24) إِنَّ إِلَيْنَا إِيَابَهُمْ (25) ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ

(So, (continue to) remind (O Prophet), for your duty is only to remind. (21) You are not (there) to compel them (to believe). (22) But whoever turns away, persisting in disbelief, (23) then Allah will inflict upon them the major punishment. (24) Surely to Us is their return, (25) then surely with Us is their reckoning.) (Al-Ghashiya: 21-26)

(… لَّا تُدْرِكُهُ الْأَبْصَارُ) (Vision perceives Him not, …): The vision is a tool for perception which is subjected to laws. The Arabic word of (Perception) brings the meaning of being encircled. Thus, it means that you will not be able to see Allah (swt) in this worldly life, because even if you could perceive Him, you would put limits to Him, whereas the All-Powerful will never be overpowered.

(… وَهُوَ يُدْرِكُ الْأَبْصَارَ… ) (…but He perceives [all] vision;…): For He is the Creator of all vision. Allah (swt) encompasses all things. He encompasses all people and all vision. Since sight is basically a tool which is subjected to laws, you can only see up to a specific distance. However, if the thing in front of you were to be separated by a great distance from you, you would not be able to see it, although it exists. Also, sight consists of light rays which are reflected from the object which you are looking at, thus you can see it, as long as it is within the boundaries of its laws. Accordingly, no vision can encompass Allah (swt).

 (  وَهُوَ اللَّطِيفُ الْخَبِيرُ… ) (…and He is the Subtle, the Acquainted): Allah (swt) is Gentle upon His servants. When you call upon Him, He responds to you. When you go to Him, He shelters you. When You love Him, He brings you close. When you obey Him, He suffices you.  When you turn away from Him, He calls you. When you lend Him of His Wealth, He grants you health. All that has been described here is just a part of His Divine Gentleness which can be found in both His giving and His preventing.

O Allah, we do not ask of You to stop what has been decreed, but we ask of you to be gentle upon us in it.

This is the meaning of: He is the Subtle, the Acquainted.

The first part of the verse, (Vision perceives Him not,) is linked to the first part of the ending, i.e., no vision can encompass Him, because He is (The Most Subtle). Whereas the second part of the verse, (but He perceives [all] vision;) is linked to the second part of the ending, i.e., He encompasses all vision, because He is (The All-Aware).

(… ذَٰلِكُمُ اللَّهُ رَبُّكُمْ ۖ لَا إِلَٰهَ إِلَّا هُوَ ) (That is Allah, your Lord; there is no deity except Him, …): Allah (swt) is the One whose existence is necessary. This necessitates obedience to Him, as He is our God and Lord. The (Lord) is the nurturer, the giver and the bestower of blessings. The (Deity) is the One who is worshipped and obeyed.

This verse is the testimony by the Divine Essence of the Divine Essence. This is the greatest testimony ever, as Allah (swt) says in another verse:

 شَهِدَ اللّهُ أَنَّهُ لاَ إِلَهَ إِلاَّ هُوَ وَالْمَلاَئِكَةُ وَأُوْلُواْ الْعِلْمِ قَآئِمَاً بِالْقِسْطِ لاَ إِلَهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ

(Allah (Himself) is a Witness that there is no god (worthy of worship) except Him—and so are the angels and people of knowledge. He is the Maintainer of justice. There is no god (worthy of worship) except Him—the Almighty, All-Wise) (Ali-Imran: 18)

Here, Allah (swt) witnessed first of all that there is no god worthy of worship except Him. This is a testimony by the Divine Essence of the Divine Essence, which is greater than any other testimony. As such, after explaining all the signs, evidence and proofs, such as Him being the One who causes the seeds and fruit stones to sprout and the One who causes the dawn to break, He says: That is Allah—your Lord! There is no god (worthy of worship) except Him.

So here, we are getting to know Allah (swt) through His creation.

(… خَالِقُ كُلِّ شَيْءٍ… ) (…the Creator of all things,…): He created all things, thus none of the creation is able to challenge Him in His supreme reign and authority.

(… فَاعْبُدُوهُ… ) (…so worship Him.…): Meaning, ‘so obey Him’. Obedience to Allah (swt) is necessary for every single action a person does, as every goodness carried out in this life is an act of worship. For example, a smile you flash to your brother is an act of worship and charity and removing something harmful from the path is an act of worship and charity. Additionally, doing one’s best in his work is also a form of worship. A farmer who cultivates, harvests and plants well is in the midst of an act of worship. A worker in the factory who does his job well is in the midst of an act of worship. A soldier in the battlefront who fights and defends to the best of his ability is in the midst of an act of worship. Therefore, worship covers all the aspects of one’s life. As such, we say that worship is a pathway of having obedience to Allah (swt). It is not as some people perceive it to be, consisting only of carrying out the five pillars of Islam. This is known through this Hadith, in which the Messenger of Allah (saws) said:

“Islam is built upon five things: The testimony that there is no god but God and that Muhammad is His servant and messenger, the observance of the prayer, the payment of zakat, the Pilgrimage, and the fast during Ramadan.”[1]

He (saws) did not say that Islam is only limited to these five things; but instead, he said that it is built upon these five pillars.

(  وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ… ) (…And He is Disposer of all things): The Arabic word of (Disposal) means the one who manages your affairs. However, Allah (swt) is the Disposal (over) a person, which means that He manages every single affair, He is elevated above everything, and He handles the affairs of every single creation in this life.

[1] Sahih al-Bukhari: The Book of Faith, Chapter of Faith and the Prophet’s saying “Islam is built upon five things”, Hadith No. 8.

(… بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ) (He is] Originator of the heavens and the earth. …): He is the Originator of creation without any prior examples.

To illustrate this point: When we want to make something, we will have a mental image in our mind which we will copy. For example, when we want to make a cup, we will bring to our minds the shape of the cup we wish to make and then begin making and designing it.

(… أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُن لَّهُ صَاحِبَةٌ ۖ… ) (…How could He have a son when He does not have a companion …): Since Allah is The Originator who created the heavens and earth without any prior example, it is not possible that that a son, daughter or wife comes upon Him, as this will reduce the excellence of His Attributes of Perfection. Furthermore, any child or wife which they claim Allah has, Glorified and Highly Exalted is He of it, is something which newly (i.e., non-eternally) occurs, whereas nothing comes upon Allah (swt).

(  وَخَلَقَ كُلَّ شَيْءٍ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ … ) (…and He created all things? And He is, of all things, Knowing): Not only did Allah (swt) create everything, but He also has complete knowledge of every single being in this existence, for example: the skies, the earth, the Angels, the jinn, the human beings, the trees, the plants and the animals. Glory be to Him, the Originator of the heavens and the earth. He is the Creator, Mighty and Majestic, from Whose perfect Knowledge nothing is absent.

(… وَجَعَلُوا لِلَّهِ شُرَكَاءَ الْجِنَّ) (But they have attributed to Allah partners – the jinn, …): The word Jinn comes from the Arabic root-word Janna, which means ‘to conceal’. They are called this because they are concealed from the human eye. Not everything that we cannot perceive is non-existent. The Jinn are among the creation of Allah (swt), and they are also tasked with worship, like us human beings. Allah (swt) says:

 وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُون

(I did not create jinn and humans except to worship Me) (Adh-Dhariyat: 56)

In this verse, Allah (swt) wills to explain to people that the main issue here is not the thing which is worshipped, be it the jinn, angels, idols, sun or moon, but associating others with Allah in worship. As such, He says here: But they have attributed to Allah partners – the jinn, instead of saying: And they have made the jinn partners in worship with Allah.

(… وَخَرَقُوا لَهُ… ) (…and have fabricated for Him …): The Arabic word of (fabricated) means ‘making a gap in something’. That is they fabricated lies on purpose.

(  بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَصِفُونَ … ) (…sons and daughters. Exalted is He and high above what they describe): They have no knowledge whatsoever about the Attributes of Allah (swt), nor do they know about His Actions or His Essence, Glory be to Him. Thus, they invented sons and daughters for Him, Glorified and Exalted is He above what they claim.

(… وَهُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً) (And it is He who sends down rain from the sky,…): Upon the advancement of science, we learnt that the water which descends from the sky originates from the earth. The seas and aquatic oceans make up three-thirds of the earth and covers an area which is wider than the area of the dry parts. The sun causes the evaporation of water, and when this water vapour reaches a specific level in the atmosphere, it will form clouds. Subsequently, rain will fall, via a delicate and precise mechanism which no one except Allah (swt) knows its true nature.

(… فَأَخْرَجْنَا بِهِ نَبَاتَ كُلِّ شَيْءٍ… ) (…and We produce thereby the growth of all things.…): What does this phrase really mean? It means, ‘the plants of every living being you see’, or ‘the plants of everything, even the stones.’ This is because, everything has life.

Why did Allah (swt) say in this verse, (and we produce), instead of (it produces)? The answer: It is due to our belief that when the plants come out, we are the ones who had planted and cultivated them, so we think we are the ones who cause the plants to come out. Thus, Allah (swt) says: (We produce) to indicate that We (i.e., Allah Most High) is the One who created the means in the earth, and so, We caused the plants to come out.

(… فَأَخْرَجْنَا مِنْهُ خَضِرًا… ) (…We produce from it greenery …): Does the word (greenery) in the verse mean the colour green?

The answer: It is the colour green which comes with tenderness. So, to the eyes, it is green in colour, while to the touch, it is tender, due to its freshness. This is what is described as greenery.

(… وَمِنَ النَّخْلِ مِن طَلْعِهَا… ) (…And from the palm trees – of its emerging fruit …): The green casing splits open and from it, the palm shoot comes out. This is the part on which the stalks can be found, upon which the unripe dates will be attached to. Therefore, the (emerging fruit) is the palm’s green casing before it splits open and from which the clusters of dates appear from. It, at times used to refer to the date stalks (which contain the fiber threads, and at times to refer to the fruits themselves, as Allah (swt) says in another verse:

} وَالنَّخْلَ بَاسِقَاتٍ لَّهَا طَلْعٌ نَّضِيدٌ{

(And lofty palm trees having fruit arranged in layers -) (Qaaf: 10)

(… قِنْوَانٌ دَانِيَةٌ… ) (…are clusters hanging low …): Who made them close in this manner? Whereas we find some of them not hanging close. Thus, these are for us to realize that it is Allah (swt) who subjugated these creations.

(… وَجَنَّاتٍ مِّنْ أَعْنَابٍ وَالزَّيْتُونَ وَالرُّمَّانَ… ) (…And [We produce] gardens of grapevines and olives and pomegranates,…): The word (gardens) means ‘gardens with dense trees which cover whatever is beneath them’. The four types of blessed trees mentioned in this verse are the date palms, the grapevines, the olives and the pomegranates. We can witness how every stalk on the date palm tree has bunches of unripe dates hanging down from them in a wondrous architectural fashion. We see how the grapes are of different colours and type; some sour and some sweet, and some growing in-season and some off-season, whereas the water and soil are of the exact same kind.

(… مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ… ) (…similar yet varied.…): They are similar but also dissimilar. You will find some in one colour while others in another colour, and their tastes will also differ; some sour and some sweet. This is the reality, whereas all of them are irrigated with the same water.

(… انظُرُوا إِلَىٰ ثَمَرِهِ إِذَا أَثْمَرَ وَيَنْعِهِ… ) (…Look at [each of] its fruit when it yields and [at] its ripening. …): You will wait for it to ripen in order to pluck it, as its taste differs when its ripe. In addition to this, it is also a beautiful sight to behold. For Allah (swt) has made for you these trees and plants not only for nutrition, but also for you to feast your eyes upon them.

(  إِنَّ فِي ذَٰلِكُمْ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ … ) (…Indeed in that are signs for a people who believe): In everything that has been mentioned (i.e., the signs), there are wondrous proofs for the people who believe in Allah (swt). So, if you wish to believe in Allah (swt), take a look at the effects of His creation. Through these signs that we have passed by in these verses, you will see the amazingness of the design of Allah (swt).

(… وَهُوَ الَّذِي أَنشَأَكُم مِّن نَّفْسٍ وَاحِدَةٍ) (And it is He who produced you from one soul …): However, Allah (swt) says in another verse:

وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ

(And of all things We created two mates; perhaps you will remember.) (Adh-Dhariyat: 49)

So, why does He say: (from one soul)?

The answer: We will find from Historical Deductive Estimation that creation had come from a single soul. Today, in the 21st century, the population of the earth is about 6 million. If we go back to the 20th century, it was lesser than this. In the 18th century, it was even lesser, and so on and so forth, each century to the back having a lesser population then the one following it. This will be true, until we reach a single soul, the Prophet Adam (PBUH).

(… فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ… ) (…and [gave you] a place of dwelling and of storage. …): We were previously settled down in the backbones, and then Allah (swt) subsequently deposited us into the wombs. We were previously settled down in this world, and then Allah (swt) deposited us in the graves. This is till we will finally settle down in the hereafter, which is the final dwelling for the human beings.

(  قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَفْقَهُونَ … ) (…We have detailed the signs for a people who comprehend): In the verse preceding this, Allah (swt) says: (We have detailed the signs for a people who know.) What is the difference between these two verses?

In the second verse, Allah (swt) uses the word (comprehend), whereas in the first verse, He uses the word (know). The word (comprehend) means to understand the Knowledge. For example, someone might say to you: ‘This (Knowledge) is so-and-so’, and he explains it to you, but you do not understand it. Whereas (comprehension) means ‘an addition to the understanding’. This is the main difference between these two words. So why does Allah (swt) use the word (know) in the first verse and (comprehend) in the second one?

The answer: The first verse speaks about Astrology, whereas they did not know anything about it in the past. Subsequently, science would advance, and people would then know about the movement of the earth, the stars, the sun, and the planets. So, it was not a necessity to understand these sciences, as opposed to knowledge regarding the creation of the human self, which needs to be understood. A person must understand that he was settled down in the backbones, and then deposited into the wombs, and will similarly be dwelling in the world before being deposited into the grave. And then finally, he will be transferred back to the Knower of the unseen. This latter topic needs knowledge together with understanding, thus the usage of the word (comprehend).

A star is a shining celestial body which illuminates from within itself. We are not able to imagine a sky without stars. In the past, people used them for guidance in the darkness of the land and sea. It did not only stop at that, for they also used the starts for counting. Allah (swt) has explained and given full details about these signs for those who know. Allah (swt) has said in another verse:

 فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ

(So I do swear by the positions of the stars) (Al-Waqi’a: 75)

Why did Allah (swt) not say: I do swear by the stars?

This is because, science has discovered that you do not see the stars themselves, but in fact, you see their positions. Due to the speed of light, by the time it reaches your eyes, the star has moved from its place, thus, you see its previous position instead of it. However, you will think that you saw the star.

The Holy Quran did not clash against the human intellect during the time of revelation, and its gifts have not been exhausted. Thus, it will remain relevant for every time and place. In every era, the human intellect will extract the Quranic gifts which are most suitable for the intellect of those in that period and era.

(… فَالِقُ الْإِصْبَاحِ ) ([He is] the cleaver of daybreak …): He is the One who splits open the dawn. Does this happen while the sun is rising, or before it? The answer: It happens during the period that things start becoming clear to the eyesight. We find that it is of the grace and mercy of Allah (swt) upon His creation that He makes this ‘entering upon morning’ happen before the rays of the sun reach the eyes. Thus, the brightness comes gradually and becomes a tranquil light that diffuses the darkness, until the sun has fully risen.

So it means that He is the One who causes the separation from the darkness for the dawn to begin coming in, for darkness is something which is piled up.

      (… وَجَعَلَ اللَّيْلَ سَكَنًا… ) (…and has made the night for rest …): These are two blessings which are mentioned in succession. The first is the breaking of the dawn and the gradual entering of daytime, and the second is the night and rest.

Of the favours of Allah (swt) upon us is that He created for us everything which would allow us to build our lives. For example, He has withheld from us the rays of the sun during the night. After the advancement of knowledge, it has been discovered that constant exposure to X-rays could cause harm, thus a person is advised against having prolonged exposure to them. So, what more the sun rays? Allah (swt) did not expose human beings to the sun rays for twenty-four hours, but only half of that time. As for the other half, it is night-time, which provides rest for the human being, so that he will be able to carry out his daytime activities with energy and great zeal.

(… وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ… ) (…and the sun and moon for calculation.…): To illustrate this point, we will use the clock as an example. The clock is used for counting, thus it can be described as (calculator), as it counts the hours, minutes and seconds too.

Another example is the wheel. It was created, together with its parts, with precision, in order to function well. The earth goes through two rotations, a daily one, which is completed in twenty-four hours, and a yearly one, which comprises of the four seasons. Therefore, the sun is used to count the years and days, while the moon is used to count a month. The moon itself will be changing in shape, from crescent to full moon to crescent again. Thus, Allah (swt) makes the night and day and the movement of the earth an indication of the greatness of His creation. They also point to the truthful conveyance of the Prophet (saws) from His Lord (swt) is He.

(  ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ… ) (…That is the determination of the Exalted in Might, the Knowing): Allah’s name (the Exalted in Might) means ‘The One who will not be overcome, and no one is able to make any decisions over His Will’. The name (The Knowing) means ‘The One who knows everything’.

He is the One who laid out everything connected to the means of living and the institution of life in this world. For example, since before man was created, He had prepared for them the air, water, sun, moon and stars; all made subservient to serve the life of man.

(… إِنَّ اللَّهَ ) (Indeed, Allah …): When you hear the word (Allah), know that He is the One whose existence is necessary. This name gathers all the Attributes of Majesty and the Attributes of Beauty. Allah (swt) has (The 99 Magnificent Names of Allah), and these names are expressions of His Attributes.

(… فَالِقُ الْحَبِّ وَالنَّوَىٰ ۖ… ) (…the cleaver of grain and date seeds.…): Allah (swt) is the One who splits open the grains and the kernels. The word (grain) refers to the grains which do not have seeds, such as barley, wheat and rice. Whereas the word (seeds) refers to those which have seeds, such as unripe dates, apricots, peaches and plums.

So, the life cycle starts from the splitting of the grain or kernel, such that small soft roots descend into the ground; this ground which would need an axe to split it open. Then, a stem will shoot out above the ground.

(… يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ… ) (…He brings the living out of the dead…): Allah (swt) brings forth the living from the dead with the word: (Be). However, He will make this happen from the earth, as He says:

 مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى

(From the earth We created you, and into it We will return you, and from it We will bring you back again.) (Taha: 55)

(… وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ… ) (…and is the Bringer of the dead out of the living…): Allah (swt) says in this part of the verse: Bringer (noun, form) and not Brings (verb in present tense). There is a difference between these two words, and since there is a difference, there surely is a reason or secret here that is unknown to those who interpret the Holy Quran without knowledge. Allah (swt) says: (He brings forth the living from the dead and alone is the Bringer of the dead from the living.)

When He (swt) wants to portray the bringing forth of the living from the dead, He uses the word in the form of the present tense verb, but when He wants to portray the bringing forth of the dead from the living, He (swt) uses the noun form of the word. This is because, firstly, the word (Bringer) corresponds to cleaver, as both are (The Doer Noun). Secondly, we can see with our own eyes how the energetic and determined human being who is full of movement and life will die after a certain period lapses and will change to a lump of earth. So, since the bringing forth of the dead from the living is something observed and established, the noun is used. On the contrary, since the bringing forth of the living from the dead cannot be observed, the present tense verb is used, as the verb form of a word points to something which is omitted.

(… ذَٰلِكُمُ اللَّهُ ۖ… ) (…That is Allah…): When you see the greatness of the creation of Allah (swt), such as the sun, moon, night, day and the clouds meekly humbled in the skies, and you see the miracles in creation and the signs of Allah (swt) which indicate His existence, you will reach certainty about Him (swt) is He.

(  فَأَنَّىٰ تُؤْفَكُونَ… ) (…so how are you deluded?): The Arabic article (so how) is a question which denotes wonderment, i.e., how can you fabricate lies, raise doubts and do all of what you have been doing, while you witness for yourself the impact of the greatness of Allah (swt) through His creation and everything He has made to exist in this universe? No doubt, when this verse was revealed in the past, it did not collide with the human mind. However, when it was recited in the past, the field of Botany did not yet exist. As for today, as the human mind continues its advancement and the field of Botany has been established, it is known that the splitting that Allah (swt) speaks of in this verse is the reason for life. This is because, the stalk and the small roots, which are like raised threads, crack up the earth and come out of it. All of this was not known in the past. 

(… وَلَقَدْ جِئْتُمُونَا فُرَادَىٰ كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ) (It will be said to them], “And you have certainly come to Us alone as We created you the first time,…): Meaning, every individual will come by himself. This is because, when the human being was first created, he was created alone. This verse could also mean, ‘you have come back to us as We created you the first time; without anything at all, be it wealth, followers, good lineage, or status.’

(… وَتَرَكْتُم مَّا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ… ) (…and you have left whatever We bestowed upon you behind you …): i.e., what We have provided you of children, wealth or followers:

يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ

(The Day when neither wealth nor children will be of any benefit.) (Ash-Shu’ara: 88)

In these moments, the human being will come to stand alone in front of Allah (swt) without any intercessors whatsoever. As such, Allah (swt) says:

(… وَمَا نَرَىٰ مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ… ) (…And We do not see with you your ‘intercessors’ which you claimed that they were among you associates [of Allah].…): Where are those whom you used to seek help from? Where are those whom you used to pride yourself about? Where is the wealth that you spent in order to oppress others, steal from them, transgress upon them or violate their dignity? None of this will be able to help you. The only thing which can is your good deeds.

(  لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ… ) (…It has [all] been severed between you, and lost from you is what you used to claim.”): The ties that had connected you to your wealth, status, lineage and ancestry have been severed, lost and went to waste.

(… وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا) (And who is more unjust than one who invents a lie about Allah …): There is no one who transgresses more than the one who fabricates lies against Allah (swt).

How does a person invent lies against Allah (swt)?

The answer: There are two ways for this to happen. The first is when a person claims that he is a prophet and that he has received revelation. In this way, he has fabricated lies against Allah (swt). The second way is when a person creates lies regarding the Quran.

(… وَلَوْ تَرَىٰ… ) (…And if you could but see …): The article (if) used here is conditional. However, its (Consequence Clause), is not mentioned, thus leaving it up to the listener to comprehend. This is because, there is no limit to the consequences which are possible during the throes of death, for it is a time of difficulty that a human being will never be able to escape from. The Prophet (saws) said:

“None has the right to be worshipped except Allah. Indeed, death has its agonies.”[1]

(… وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ… ) (…while the angels extend their hands,…): This phrase is a representation to demonstrate how the soul leaves the body. Allah (swt) explains that the Angels have their hands outstretched when they are taking out the soul.

(… أَخْرِجُوا أَنفُسَكُمُ ۖ… ) (…[saying], “Discharge your souls! …): Meaning, remove yourselves from the punishment, if you have any way of doing it. Some of the exegetes have said: When the Angels of Death come to the transgressor, the soul is distributed to all the parts of the body. But when it is leaving the body, it will try not to leave. Thus, it will be a lot harder than the leaving of the soul of a believer.

(… بِمَا كُنتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ… ) (…for what you used to say against Allah other than the truth …): Among them are the people who claimed that the Quran was also revealed to them, such as Musaylamah al-Kazzab, Sajah and Thulaihah. Among them too are those who make forbidden what is permissible and make permissible what is forbidden, invent laws according to their own desires, and interpret the Quran according to what is pleasing to them, as the terrorists, extremists, murderers and criminals have done. They had taken the verses and severed them from their context, said what they had no knowledge of, and then ascribed all of this to Allah (swt).

Whereas Allah (swt) has given commands, forbade prohibitions, set limits in His noble Book and authorized the Prophet (saws) with legislation, as He says:

 وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

(Whatever the Messenger gives you, take it. And whatever he forbids you from, leave it) (Al-Hashr: 7)

Thus, the Muslim is bound to all the commands, and everything connected to creed, rulings and manners that are mentioned in the Book of Allah, as well as the Quranic Stories found in it. He cannot break up the ordinance and take what pleases him of it and leave what displeases him.

(  وَكُنتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ … ) (…and [that] you were, toward His verses, being arrogant.”): i.e., by saying things like: ‘I do not want religion’, or ‘I do not want Islam’, and rejecting the Divine Commands.

[1] Sahih al-Bukhari: The Book of Battles, Chapter of sickness of the Prophet and His Death, Hadith No. 4184.

(… وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ ) (And this is a Book which We have sent down,…): Here, the Arabic verb used for (sent down) is a transitive verb. In this form, it brings the meaning that the Holy Quran was sent down from the (The Preserved Tablet) to the sky of the earth (i.e., the first heaven), as Allah (swt) says:

 إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

(Indeed, We sent this (Quran) down on the Night of Power) (Al-Qadr: 1)

(… مُبَارَكٌ… ) (…blessed …): There are many characteristics which have been mentioned to describe the Book of Allah (swt). However, the characteristic which is mentioned the greatest number of times is (Blessed). For example, Allah (swt) says:

 كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُوْلُوا الْأَلْبَابِ

((This is) a blessed Book which We have revealed to you (O Prophet) so that they may contemplate its verses, and people of reason may be mindful) (Saad: 29)

In order to explain the word (Blessed), we will give this example: Say you brought some food which would be enough for two people, but instead, five people came to eat it. You would of course be amazed that this small amount of food which could only suffice two people had fed five people! Therefore, the size of the gift is bigger than the size of the structure, which is basically what blessed means.

So, the meaning of the Quran being Blessed is that, although it is only a book, its gifts will never deplete. Rather, these gifts will be extended over the eras and throughout the centuries. If the gifts of the Holy Quran had been exhausted during the period of its revelation, the function of the Quran would have stalled after one century and it would be like reading a book from the past. However, the Quran is blessed, thus its gifts will be on-going, via the treasures amassed in it, till the Day of Standing. This is because, as the human mind develops, it will extract from the Book of Allah that which corresponds to this development in every place and time. As such, the Prophet (saws) has said regarding the Holy Quran:

“It is the one that the desires cannot distort, nor can the tongues twist it, nor can the scholars ever have enough of it, and it shall not become dull from reciting it much, and the amazement of it does not diminish.”[1]

[1] Sunan at-Tirmidhi, The Book of Virtues of the Quran, Chapter of the blessings of the Quran, Hadith No. 2906.

(… وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ) (And they did not appraise Allah with true appraisal …): The Arabic word of (appraise) used here means the measure that a person considers when looking at something. So, they did not know Allah, nor did they regard Him with His rightful esteem. The Prophet (saws) has expressed this rightful esteem in the most beautiful and lofty of expressions when he says:

“I cannot count Your praises. You are as You have praised Yourself.”[1]

This is the expression that the Prophet (saws) taught us with regards to the matter of Allah’s gifts, mercy and goodness. Allah (swt) does not want poetry in His praise nor in gratitude to Him. Instead, He has made everyone; be it the learned or the ignorant, or be it the illiterate or the educated, praise Him with one unified phrase: Alhamdulillah (All praise be to Allah). This phrase gathers all the meanings of gratitude to Allah (swt) for His gifts and blessings upon human beings.

(… إِذْ قَالُوا مَا أَنزَلَ اللَّهُ عَلَىٰ بَشَرٍ مِّن شَيْءٍ… ) (…when they said, “Allah did not reveal to a human being anything.”…): It has been narrated that the reason for the revelation of this verse was that a Jewish man named Malik Bin as-Saif came to the Prophet (saws) to start a dispute with him. He (saws) said the man: “I implore you by the One who sent down the Torah to Moses, do you not find in the Torah that Allah hates the fat bishop?” and Malik was a fat bishop. He became angry and said: ‘By Allah, Allah has revealed nothing to any human being.’ His friends who were with him said: ‘Woe upon you! Not even Moses?!’ He replied, ‘By Allah, Allah has revealed nothing to any human being!’ So, Allah (swt) sent down this verse.

(… قُلْ مَنْ أَنزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ نُورًا وَهُدًى لِّلنَّاسِ… ) (…Say, “Who revealed the Scripture that Moses brought as light and guidance to the people? …): The Divine Scriptures are a light and guidance. Guidance is the thing which allows people to reach Paradise, through good moral values. Whereas light is the thing which lifts darkness. So, the Divine Scriptures lift the darkness of ignorance and the darkness of the human self. The sentence here ‘who has revealed?’ is in the form of a rhetorical question. The answer to the question is: Certainly, Allah (swt).

(… تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا… ) (…disclosing [some of] it and concealing much.…): They took out the sheets they wanted and hid the parts that did not suit them; especially the parts which corresponded to what the Prophet (saws) brought, and the parts which mentioned his attributes, as found in the Torah.

(… وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوا أَنتُمْ وَلَا آبَاؤُكُمْ ۖ… ) (…And you were taught that which you knew not – neither you nor your fathers.…): That is, through this Torah which was revealed to your Prophet Moses, you have been taught what you did not know. And through this knowledge, Allah (swt) has given you and your forefathers abundant goodness.

[1] Sahih Muslim, The Book of Prayer, Chapter of: What to Say in Kneeling and Prostrating, Hadith No. 486.