Verses 16–25

Chapter 15: Al-Ḥijr (The Rocky Tract) · Printed edition: Volume 23, pp. 162–178

Having previously mentioned the disbelievers’ rejection of the Qur’an’s miracle and their demand for another miracle, specifically the appearance of angels, God responded by emphasizing its impossibility and the inevitable consequence of their annihilation. He then transitions to highlighting numerous signs in the heavens and the earth that point towards His Oneness, aiming to provide them with a moment of reflection if they truly possess understanding. Through this, He completes His argument against the wrongdoers. Within these verses, God has embedded profound divine knowledge and mystical secrets.

Commentary

وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ ١٦ وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ ١٧ إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُبِينٌ ١٨

(15:16-18) Certainly We have appointed houses in the sky and adorned them for the onlookers, and We have guarded them from every outcast Satan except someone who may eavesdrop, whereat there pursues him a manifest flame.

The term burūj is the plural of burj, which can be translated as “palace.” The celestial abodes of the sun and moon are termed so, metaphorically likening them to palaces, reserved for monarchs.

In the phrases: “adorned them” and “We have guarded them,” the pronoun “them” pertains to the sky. This celestial canopy is beautified for the onlookers, presenting a spectacle of splendor and allure that captivates the intellect. The vast expanse of the sky is illuminated with stars, radiant and twinkling, each varying in brightness and distance. The repeated emphasis in the Qur’an on God’s adornment of the sky points to His Divine Guardianship. For instance, there is a verse that reads: “We have adorned the nearest heaven with lamps, and guarded them” (Fussilat:12). Further verses elaborate: “Indeed We have adorned the lowest heaven with the finery of the stars, and to guard from any froward devil. They do not eavesdrop on the Supernal Elite—they are shot at from every side, to drive them away, and there is a perpetual punishment for them—except any who snatches a snatch, whereat a piercing flame pursues him” (al-Ṣāffāt:6-10).

The term istirāq al-samʿ (to eavesdrop) denotes secretly acquiring information by surreptitiously listening. It is analogous to an individual covertly tuning into others’ conversations. This expression particularly pertains to the devils (shayaṭīn), referencing their attempts to overhear the discussions between angels, as elaborated in the verses of Sūrah al-Ṣāffāt.

Shihāb, or flame, denotes a spark that emerges from fire. Celestial objects visible in the sky are termed so due to their resemblance. A subset of these luminous bodies are stars that can dart momentarily from one point to another. They traverse the sky with remarkable velocity and then fade away.

The essence of this verse seems to suggest: “We have placed palaces in the sky, which is the realm above Earth. These palaces serve as the abodes for the sun and moon. We’ve embellished them, referring to the sky, for observers using stars and have shielded them from every malicious devil attempting to penetrate and familiarize themselves with the esoteric spiritual realm. The only exceptions are those who covertly listen to the angels’ discourse about unseen matters relating to future occurrences and beyond. Nevertheless, we retaliate against them with a piercing flame.”

The interpretation of the term “flame” and the implication of pursuing the devils will be elucidated in our commentary on Sūrah al-Ṣāffāt.

وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ شَيْءٍ مَوْزُونٍ ١٩

(15:19) And We spread out the earth, and cast on it firm mountains, and We grew on it every kind of balanced thing,

The phrase madd al-arḍ (spreading the earth) signifies its expansion in both length and width. This expansion makes the earth suitable for cultivation and habitation. Had God solely blanketed the earth with towering, deeply rooted mountains, the earth wouldn’t provide an ideal living environment.

The term rawāsī (firm, fixed) describes an object that’s not directly mentioned. Still, the implicit meaning of this verse is: “(We) cast on it firm mountains.” This term, the plural of rāsīyah, denotes something that is fixed in place. This characteristic suggests that mountains act as stabilizers, preventing the earth from shifting. This idea appears elsewhere in the Qur’an, as seen in: “He cast into the earth firm mountains lest it shake with you” (al-Naḥl:15).

Mawzūn (balanced, measured) is derived from wazn (measure). Initially, this word described weighing an object. Over time, it evolved to refer to any measurement, such as length by spans or arms lengths, or measuring attributes like volume, heat, light, and power. God declares in the Qur’an: “We shall set up the scales of justice on the Day of Resurrection” (al-Anbiyā’:47). This scale (of justice) measures actions, which don’t inherently possess physical weight.

Occasionally, mawzūn is used figuratively, signifying something that aligns with its natural purpose and wisdom, neither exceeding nor lacking. Hence, sayings like “his speech is measured” or “his actions are balanced” mean they are apt and fitting.

Given the variations in these expressions, several views have emerged regarding the meaning of the term mawzūn in the verse:

1. God extracted from the earth every measurable mineral, such as gold, silver, and other metals.
2. God caused various plants to grow from the earth, each with its unique balanced system.
3. God created every entity with precision and knowledge.

It’s crucial to note the phrase, “every kind of balanced thing.” God didn’t specify “every balanced plant.” Therefore, the statement encompasses entities beyond plants that emerge from the earth. However, God used the verb anbatnā (to grow) in this verse, highlighting plants as one of the entities He nurtured. He could have opted for more general verbs, like akhrajnā (we brought forth) or khalaqnā (we created), but He chose not to. The particle min primarily signifies a portion. To conclude, this verse alludes to God yielding every balanced entity, covering both plants and minerals, affected by forces like gravity. The verse doesn’t exclude interpreting mawzūn both literally and figuratively.

In essence, this verse conveys: “We expanded the earth and placed firm mountains upon it to stabilize it. We also produced from it every balanced entity, influenced by forces such as gravity, in quantities determined by divine wisdom.”

وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ وَمَنْ لَسْتُمْ لَهُ بِرَازِقِينَ ٢٠

(15:20) and made in it (various) means of livelihood for you and for those whom you do not provide for.

The term maʿāyish (livelihood) is the plural of maʿīshah. It refers to what sustains the life of living beings and maintains their existence. This encompasses food, drink, and other essentials required for survival. The term also appears in different infinitive forms like ʿaysh (luxury) and maʿāsh (earnings).

The phrase, “for those whom you do not provide for,” has primarily been understood in three distinct ways:

The first interpretation aligns with the understanding of the Kufan grammarians, Yūnus, and al-Akhfash. They assert that a jussive pronoun can be attached without repetition. According to this view, the phrase relates to the pronoun “you” in the genitive case found in the term “for you” (lakum).

The second interpretation links it with “livelihood.” The suggested implication is: “We provided diverse means of livelihood within it for those whom you sustain,” such as servants and domesticated animals.

The third interpretation suggests that the particle man (whomever) is the implied subject in the verse. The resultant meaning is: “We established various means of livelihood in it for those whom you do not sustain.” All three interpretations, however, present their own set of complexities.

A question emerges: Is it plausible to use the particle man, often used for rational beings, for servants and animals in this verse? It’s not implausible to interpret this particle as encompassing non-humans, be they plants, animals, or other entities. All seek sustenance akin to rational beings. In the Qur’an, God frequently employs terms typically reserved for rational beings to refer to non-rational entities when attributes primarily associated with the rational are ascribed to them. For instance, the Qur’anic verse about the idols proclaims: “Ask them, if they can speak” (al-Anbiyā’:63). Another verse about the idols declares: “They are indeed hateful to me” (al-Shu‘arā’:77). There are other verses which discuss idols that people worshipped, even though it’s unfitting for a non-rational entity to be worshipped. A further example of this linguistic approach is: “Then He turned to the heaven, and it was smoke, and He said to it and to the earth, ‘Come! Willingly or unwillingly!’” (Fussilat:11). There are numerous other instances of this kind of usage in the Qur’an.

The essence of this verse is: “O mankind! We have established on the earth various essentials for your sustenance, and similarly for others as per their requirements.”

وَإِنْ مِنْ شَيْءٍ إِلَّا عِنْدَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَعْلُومٍ ٢١

(15:21) There is nothing that does not have its treasures with Us and We only send it down in a known measure.

The term khazāʾin (treasures, stores, storehouses) is the plural form of khazānah, signifying a place designated for storing, protecting, and conserving wealth. The term qadar/qadr (measure, decree, ordainment) is defined as “the specific quantity or amount of a thing.”

Within the context of the Qur’anic verse addressing sustenance that sustains both humans and animals, several exegetes have mistakenly identified the “thing” described in the verse with plants and their associated parts, such as seeds and fruits. They infer that khazānah (treasures) referred to “with Us” suggests that God dispatches rain in a predetermined measure from the heavens. Consequently, plants emerge, bearing their seeds and fruits, which subsequently become the sustenance for humans and animals. This summarizes their interpretation.

However, there are glaring inconsistencies with this interpretation. Narrowing the meaning of “there is nothing” solely to plants poses challenges, especially given the general scope of the phrase. Such a narrow interpretation inadvertently omits the vast majority of the phrase’s referents. There’s no textual evidence in the verse’s context to warrant such a confinement. Even more perplexing is their labeling of the term “rainfall” (maṭar) in the verse as denoting the treasures of plants. It’s evident that rainfall is merely one among several factors that synergistically contribute to plant growth. The term “rain” is appropriate only when water condenses and descends to the earth. Hence, naming it as the treasure of something, especially when neither the rain nor what it purportedly stores exists, is fundamentally flawed.

Some exegetes of the Qur’an have expressed that the phrase “there is nothing that does not have its treasures with Us” denotes the all-encompassing Power of God that subsumes everything. Every kind, be it human beings, horses, date-palm trees, or any other entities, belongs solely to God. Their existence, qualities, consequences, and activities are all known and quantified. They are not infinite. They always remain within the realm of decree and only emerge into reality in a predefined and finite measure.

According to this interpretation, the term “everything” in the phrase signifies the genus of entities, not the individual entities themselves. For instance, it indicates the genus of humanity, not specific individuals like Zayd or Amr. They propose that “a known measure” means the specific quantity of each individual within a certain genus, and “its treasures” implies its existence in that storehouse (or treasury) in terms of divine decree, not in terms of actual manifestation in the tangible world. Hence, this interpretation is akin to an allegorical or metaphorical use of language.

This interpretation seemingly narrows down the purview of this verse without substantiating evidence. It also confines the meaning of qadr (measure) to a mere numerical understanding, again without clear justification.

Linguistically, the term qadr resonates closely with the Arabic term ḥadd (limit). This can be gleaned from the contexts of the ensuing verses:

4. “Certainly God has set a measure for everything” (al-Ṭalāq:3).
5. “Everything is by (precise) measure with Him” (al-Ra’d:8).
6. “Indeed We have created everything in a measure” (al-Qamar:49).
7. “He created everything and determined it in a precise measure” (al-Furqān:2).

Several other verses support this as well.

The above interpretation leans towards a metaphorical meaning without any explicit justification. Moreover, the use of the term khazāʾin (treasuries or storehouses) in its plural form lacks an apparent reason or nuance.

Some contemporary Qur’anic scholars suggest another perspective. They argue that khazāʾin refers to the diverse elements from which sustenance and everything else originates. God, in our observable world, has prepared an immense quantity of these elements. This abundance does not decrease despite the continuous process of composition. Factors like light, heat, consistent winds, and others contribute to the formation of various compounds needed to sustain human life and other creatures.

Every one of these components, with their constituent parts and active powers, is stored within these inexhaustible khazāʾin. Their abundance is due to the sheer volume and the continuous replenishment from new components. This cycle happens when the structure of compounds breaks down through death or decay, reverting to their fundamental elements. For instance, when plants deteriorate or animals die, their components decompose. These constituents then return to their original position within the khazāʾin, making room for the emergence of new plants and animals that succeed their predecessors.

In the treasures of God lies the essence of light. Specifically, the light of the sun, which gives rise to the day and night, crafts the four seasons, nurtures plants, animals, and all other beings, and guides them towards their existential objectives. Another marvel from God’s treasury is the wind, playing a pivotal role in pollinating plants, driving the clouds, altering atmospheres, deflecting detrimental weather, and propelling ships. Water, the life-giving elixir descending from the skies, also emanates from these treasuries, a necessity for every living entity to flourish and persevere. Additionally, the fundamental elements of all compounds are safeguarded in these treasuries. They are either dispatched from these storages independently or as components of other compounds, always in a predetermined quantity and they never deplete.

Given this context, the term “there is nothing” pertains to species in their entirety rather than individual members, a nuance we touched upon previously. This perspective also suggests that “treasures” encompass everything that exists, inclusive of its foundational elements and causative factors. Each entity finds its place in a specific treasury, negating the idea that all reside within a singular vault. The notion that “We only send it down in a known measure” indicates the presence of a confined quantity of everything at any point in time, opposing the idea that all treasures are released simultaneously.

This perspective, rooted in the nature of these phenomena, is sound based on both scientific evidence and numerous verses from the Qur’an. Several verses corroborate the presented idea:

8. “We send the fertilizing winds and send down water from the sky providing it for you to drink” ().
9. “And We made every living thing out of water” (al-Anbiya:30).
10. “He disposed the sun and the moon for you” (Ibrāhīm:33).
11. “And the clouds disposed between the sky and the earth” (al-Baqarah:164).

Furthermore, there are numerous other verses in the Qur’an that resonate with the concept presented.

However, while the idea is sound, the context of this verse challenges the given interpretation. This verse is among those addressing the concept of qadr (measure, decree, ordainment), and other verses similarly challenge its explanation as plausible. For instance, the following verses wouldn’t align with this understanding:

12. “He created everything and determined it in a precise measure” (al-Furqan:2).
13. “Who created and proportioned, who determined and guided” (al-A’la:2-3).
14. “Everything is by (precise) measure with Him” (al-Ra’d:8).
15. “Except his wife. We ordained her to be among those who remained behind” (al-Naml:57).
16. “He created him from a drop of (seminal) fluid, and then proportioned him” (Abasa:19).
17. “Indeed, We sent it down during the Night of Decree” and the subsequent verses of Sūrah al-Qadr.

While this perspective counters some of the issues raised against the previous two interpretations, such as specifying the generality of “everything” (shayʾ) without a definitive basis, there are other concerns as well.

Reflecting upon this verse and the verses parallel to it, it’s evident that they are among the most profound words of God. They elucidate a path that’s more intricate and profound than the interpretations provided. It conveys that entities manifest through qadr (decree, ordainment). This principle serves as the foundation for everything, and all is enveloped within it.

The statement “there is nothing” encompasses everything that can be described as a “thing.” The apparent meaning of this phrase implies inclusivity due to its negational context emphasized by the particle “man.” Nothing is excluded from this term unless the context itself makes an exception. Only God, the concept of possessing something, and treasures are excluded, as indicated by the terms: “Us,” “treasures,” and “with.” Apart from these exceptions, everything falls within the purview of this term, whether visible or not.

Take, for instance, an individual named Zayd, a member of the human race. He falls under the category of ‘everything’ (shayʾ). Similarly, humanity, as a species present in the world because of its individual members, is also encompassed by this term. The verse affirms that humans possess treasures with God.

Let’s expound upon the idea using the example of a hypothetical person named Zayd and his treasures being with God. The matter becomes simpler when we understand that God considers this mentioned thing as descending from Him. Descent implies heights and depths, elevation and descent, like the sky and the earth. However, Zayd, as a creature, doesn’t descend from a higher place to a lower one in the observable sense. Therefore, by “descent,” it is meant his creation. Yet, he possesses a quality which allows for the term ‘descent’ to be applicable due to that quality. This is similar to the verses: “He has sent down for you eight mates of the cattle” (al-Zumar:6) and “We sent down iron” (al-Ḥadīd:25). Both these verses indicate that these things were created.

The statement, “We only send it down in a known measure,” tightly couples the notion of descent (which is creation) with measure (qadr) in an inseparable manner. The particle ‘ba’ in “in a known measure” (bi-qadar maʿlūm) is for one of these three reasons:

18. To signify a cause
19. To denote an instrument
20. To represent something accompanying something else

Whichever meaning we choose, the outcome remains that Zayd’s existence is solely in a predetermined measure. His existence is therefore confined. Evidence for his confined existence can be found in the verse: “He indeed comprehends all things” (Fussilat:54). It’s impossible to encompass something that is infinite.

This predestined (or known) measure is the very reason that defines and distinguishes a thing. In Zayd, for instance, there’s a characteristic that distinguishes him from ‘Amr and others, and differentiates him from horses, cows, the earth, and the sky. It allows us to say that he isn’t ‘Amr, nor a horse, cow, earth, or sky. Without this distinction, everything would be the same, and differentiation would cease to exist.

Moreover, his inherent faculties, effects, and actions are all limited and proportioned. For instance, his sight isn’t absolute, being unable to perceive every condition, spanning every time, every location, and every entity, or using any bodily organ he wishes. Instead, it’s limited to a specific condition, period, place, object, and organ, all under distinct prerequisites. Were his sight absolute, it would encompass every form of seeing, making everything visible to him. The same principle extends to all his other existential attributes and consequences.

From this, it becomes evident that qadr (measure, decree) signifies the unique essence and manner of a thing’s creation. This can be inferred from the verses: “Who created and proportioned, who determined and guided” (al-A’lā:2-3), as well as “He who gave everything its creation and then guided” (). The first verse implies that guidance, signifying directing everything to its existential purpose, results from the thing’s creation, proportioning, and determination. The latter verse indicates that this guidance follows God endowing everything with its distinct attributes. The verses’ contexts highlight that these unique attributes, inseparable from their entities, necessarily ensue from the act of decreeing.

After describing this, God portrays every entity’s destiny as discernible, as He states, “We only send it down in a known measure.” According to the verse’s context, this indicates that every entity’s destiny is predetermined and recognized even before its existence is finalized and manifested. This is echoed in the verse: “Everything is by precise measure with Him” (al-Ra’d:8). Hence, one can infer that this verse’s apparent meaning is God’s knowledge of everything’s measure. The phrase “by precise measure with Him” in the aforementioned verse carries the same essence as “in a known measure” in the verse under consideration. Another similar sentiment is expressed in: “Certainly Allah has set a measure for everything” (al-Ṭalāq:3). This communicates that nothing surpasses the measure God has set for it, and this measure is definite and clear. In essence, God’s decree, in terms of knowledge and will, precedes the actual entity, even if it’s inseparable from it in reality.

God further elaborates that every creation’s essence lies with Him before it enters this world, as highlighted in the verse. The quantification of everything occurs before they are stored as treasures with Him and is paired when they descend into this realm. Hence, when everything is stored as treasures with God, they remain unquantified and unlimited.

The term khazāʾin (treasures) comprises two elements. Firstly, it signifies them being above any measurable realm. Secondly, it indicates their transcendence beyond countable quantities. Numbers are meant for finite entities, and these treasures, being infinite, are undistinguishable and unified.

This clarifies that some treasures hold precedence over others. The elevated ones aren’t confined and quantified as per the ones below them. Collectively, no worldly limit bounds them. The notion of “sending down” in the verse may suggest a progressive descent. “We only send it down” signifies this descent through various phases, each introducing a new decree. God mentions, “Has there been for man a period of time when he was not anything worthy of mention?” (al-Insān:1), indicating humanity’s prior insignificance.

Each treasure is beyond our tangible realm, for God has portrayed them as being with Him. Another verse states, “That which is with you will be spent but what is with Allah shall last” (al-Naḥl:96). Thus, it becomes clear that what’s with God is eternal, unchanged, and undecaying. In contrast, entities in our perceivable realm are transient and mutable. Conclusively, these divine treasures transcend our observable realm.

By reflecting upon this verse, we discern its profound meaning. Though the verse contains intricate and perplexing aspects, through contemplation, its essence becomes evident, likened to the Qur’an’s clearer revelations. Those struggling with its depth can lean on our third interpretation as the most reliable. We shall revisit the topic of decree in more detail in a fitting context, God willing.

وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ فَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً فَأَسْقَيْنَاكُمُوهُ وَمَا أَنْتُمْ لَهُ بِخَازِنِينَ ٢٢

(15:22) And We send the fertilizing winds and send down water from the sky providing it for you to drink and you are not maintainers of its resources.

The term lawāqiḥ is the plural of lāqiḥah, originating from laqḥ. When it’s said: laqaḥa al-nakhl laqḥan, it refers to placing the pollen—which is the essence of male date palms—onto the female palms for fruit-bearing. Modern botanical studies confirm the duality of plants, recognizing male and female entities, with winds transporting pollen from male plants to fertilize the females. This is exemplified by God’s statement: “And We send the fertilizing winds.”

The statement: “and send down water from the sky providing it for you to drink” alludes to rain descending from clouds. Contemporary scientific research agrees that Earth’s water comes primarily from the rain, contrasting ancient beliefs of water being an incomplete sphere enveloped by the Earth, perceived as one of the four fundamental elements.

This verse, through its initial part: “And We send the fertilizing winds,” affirms the duality and fertilization of plants. Its subsequent part: “and send down water from the sky providing it for you to drink,” demonstrates that Earth’s stored waters eventually become rain. The preceding divine statement: “We only send it down in a known measure” suggests that measurements play a significant role in plant growth. This insight, which the Holy Qur’an presented ahead of scientific discoveries, is deemed miraculous or is the miracle itself.

وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ ٢٣

(15:23) Indeed it is We who give life and bring death and We are the inheritors.

This verse delineates the concept of exclusivity, illustrating that all forms of governance and management are within the domain of God. Anything besides Him is regarded as a blessing. Consider the sky with its majestic constellations, the earth punctuated by towering mountains, the calibrated growth of all things, the provision of sustenance, the dispatch of winds that fertilize, and the descent of water from the heavens. God’s system, anchored in wisdom and knowledge, is complete only when it encompasses life, death, and resurrection. Some erringly assume that certain manifestations of life and death are not from God. This verse counters such misconceptions, accentuating that it is solely He who grants life and administers death.

Subsequently, the verse pronounces, “and We are the inheritors.” Essentially, this denotes that We shall persist after you all have passed away, having consumed the life’s provisions We graced you with. It is as if God conveys: “The orchestration of your affairs is within Our purview, and We envelop you in all aspects. We breathed life into you when you were nonexistent, thus We precede you. And We cause you to die and inherit all that was yours, thereby We remain post your existence.”

وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ ٢٤

(15:24) Certainly We know the predecessors among you and certainly We know the successors,

The prior verses enumerated the Divine Bounties and portrayed God’s orchestration, directing towards elucidating His Oneness through His Lordship. It’s evident that without His all-encompassing Knowledge, there wouldn’t be any creation or system in place, particularly His knowledge pertaining to those He grants life to and those He decrees death upon. Following these, this current verse sheds light on God’s Knowledge regarding those individuals who emerged early in existence and those who came subsequently. This understanding is derived from the verse’s context.

Some believe that the term ‘predecessors’ pertains to those who were ahead in performing virtuous deeds. Another perspective suggests it signifies those who would stand at the forefront during battles. There’s also an interpretation that it indicates those positioned in the front row during congregational prayers, with the term ‘successors’ denoting those who stand behind them. However, each of these views lacks substantial credibility.

وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌ ٢٥

(15:25) and indeed it is your Lord who will resurrect them. Indeed He is all-wise, all-knowing.

The verse conveys a sense of exclusivity, emphasizing that only God will gather individuals on the Day of Resurrection, and not anyone else; He alone is their Lord.

Some interpret that in scenarios of exclusivity, the action itself is generally agreed upon, and the dispute lies in identifying the executor of the action. However, that’s not the situation here; the contention is over whether the gathering on the Day of Resurrection will occur at all.

Those who object in this manner point out that the verse switches its focus from addressing the general populace in the preceding verses to specifically addressing the Prophet (in this verse). The verse states: “and indeed it is your Lord who will resurrect them,” as opposed to saying, “Indeed, Your Lord will gather you all.” This shift occurs even though the Prophet has already accepted the principle that God will indeed gather everyone on the Day of Resurrection.

This transition in the verse elucidates why the point of view changes—from speaking in the first person plural to the third person when viewed from the Prophet’s perspective, and from the second person to the third person when seen from the people’s vantage point.

The verse culminates with the phrase, “Indeed He is all-wise, all-knowing.” This underscores the idea that the act of resurrection is rooted in wisdom, as wisdom necessitates that actions be accounted for, that the virtuous be rewarded for their goodness, and the wrongdoers be penalized for their sins. Moreover, it is contingent on God’s knowledge, ensuring that no one will be wronged.

Examining Narrations

1. In Tafsīr al-Qummī, one of the infallibles was asked concerning the verse, “Indeed, We have appointed houses in the sky.” He replied: These refer to the abodes (or stations) of the sun and the moon.
2. Additionally, in Tafsīr al-Qummī, one of the infallibles was asked concerning the verse, “Except someone who may eavesdrop, whereat there pursues him a manifest flame.” He replied: The devils used to ascend to the heavens and spy until the birth of the Prophet.
3. In Ruh al-maʿānī, a narration from al-Barqī, from his father, from his grandfather, from al-Bazantī, from Abān, from Imām al-Ṣādiq states: Iblīs used to penetrate all seven heavens. However, when Jesus was born, he was blocked from three heavens and could only penetrate four. When the Messenger of God was born, he was prevented from all seven heavens, and the devils were driven away by the stars.

Author’s comment: The hadīth illuminates the profound spiritual transformations that unfolded with the births of Prophets Jesus and Muhammad, significantly affecting the capabilities of Iblīs and the devils in the celestial realms.

4. In al-Durr al-manthūr, Ibn Mardawayh reports from Ibn Masʿūd, who said that Jarīr b. ʿAbdullāh asked the Messenger of God about the lowest heaven and the lowest earth. The Messenger of God replied: “As for the lowest heaven, God created it from smoke and then elevated it. He placed within it a radiant lamp and a luminous moon, adorned it with the lamps of stars, and made it a means to drive away the devils. He protected it from every accursed devil.”

Author’s comment: More clarifications on the meaning of these narrations will follow, God willing.

5. In Tafsīr al-Qummī, one of the infallibles was asked concerning the verse, “and made in it (various) means of livelihood for you,” He replied: For every kind of creature, something is preordained.
6. Furthermore, in Tafsīr al-Qummī, in a narration from Abū al-Jārūd from Imām al-Bāqir, concerning the verse, “We grew in it every kind of balanced thing,” it is stated that God caused to grow in the mountains gold, silver, gems, sulfur, copper, iron, lead, antimony, arsenic, and the like, which are only sold by weight.

Author’s comment: The text and its chain of narrators should be understood in a way that explains some of the realities mentioned, given the weaknesses in both the text and its chain of narrators.

7. In Rawdah al-wāʿiẓīn by Ibn al-Fārīs, on the authority of Imām al-Ṣādiq from Imām al-Bāqir that the Messenger of God said: “In the Throne is a representation of all that God has created in the land and the sea.” This is an interpretation of the verse, “There is nothing that does not have its treasures with Us.”
8. In Ruh al-maʿānī, through its chain of narration, Muqātil b. Sulaymān reported from Imām al-Ṣādiq, that when Mūsā ascended the mount and called upon his Lord, the Exalted, he said: “O Lord, show me Your treasuries.” God replied: “O Mūsā, my depositories are such that when I wish for something to exist, I say ‘Be,’ and it becomes.”
9. In al-Durr al-manthūr, both al-Bazzār and Ibn Mardawayh reported on the topic of grandeur from Abū Huraira, who said that the Messenger of God stated: “The treasuries of God are His speech. So when He desires something, He says to it: ‘Be,’ and it becomes.”

Author’s comment: These last three narrations corroborate what we have previously established about the meaning of the verse. The intent behind the word “Be” is the command for creation, which brings things into existence. This supports the idea that the verse is general in scope, as understood by the companions and the people of the time when the verse was revealed. This is further substantiated by what is reported in al-Durr al-manthūr, from Ibn Abī Ḥātim, from Muʿāwiya who said, “Do you not know that the Book of God is the truth?” They replied, “Yes.” He continued, “Then read this verse, ‘There is nothing that does not have its treasures with Us.’ Do you not believe in this and know that it is the truth?” They replied, “Yes.” He then said, “So how do you blame me after this?” al-Aḥnaf stood up and said, “O Muʿāwiya, we do not blame you for what is in God’s treasuries, but we blame you for what God has sent down from His treasuries and you have stored it in your own treasuries and locked your door on it.” Muʿāwiya remained silent.

10. In al-Durr al-manthūr, Ibn Mardawayh and al-Hākim reported from Marwān b. al-Hakam who said: “There were people who would deliberately stand at the back of the prayer rows because of women. Consequently, God revealed the verse, ‘Certainly We know the predecessors among you and certainly We know the successors.’”

Author’s Comment: It is also narrated in the source from Abū al-Jawzāʾ from Ibn ʿAbbās who said: “There was a beautiful woman who used to pray behind the Messenger of God. Some people would hasten to stand in the front row to avoid seeing her, while others would deliberately stand in the back. When they bowed in prayer, they would look under their armpits. Hence, God revealed, ‘Certainly We know the predecessors among you and certainly We know the successors.’”

The verse does not directly pertain to the situations described in these two narrations, neither in terms of wording nor the context in which it was revealed. This is apparent.

11. In another instance, Ibn Abī Ḥātim reported through Muʿtamir b. Sulaymān from Shuʿayb b. ʿAbd al-Malik from Muqātil b. Sulaymān regarding the verse, ‘Certainly We know the predecessors among you,’ he said: “We have heard that this was revealed concerning fighting.” Muʿtamir then reported to his father, who said, “This verse was revealed before fighting was prescribed.”

Author’s Comment: This means that it is a Meccan verse.

12. In Tafsīr al-ʿAyyāshī, Jabir reports from Imām al-Bāqir who said regarding the verse, ‘Certainly We know the predecessors among you and certainly We know the successors,’ “These are the believers from this nation.”
13. In Tafsīr al-burhān, al-Shaybānī in Nahj al-bayān reports from Imām al-Ṣādiq: “Those who have come first are the ones with good deeds, and those who will come later are the ones with bad deeds.”

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1. Editor’s note: The term “impossible” in this context doesn’t suggest a limitation on God’s ability but rather reflects His divine wisdom. The disbelievers’ demand for the appearance of angels, if met, would bring immediate judgement. In Islamic understanding, such a manifestation typically signifies profound consequences, such as the onset of the Day of Judgment. The term “impossible” here denotes “against divine wisdom” due to the severe implications it would entail. ↩︎

2. That is, of celestial intelligence. (Ed.) ↩︎

3. Editor’s note: The clause “send down in a known measure” in the original verse can be contextually understood to refer to rain since rain is often sent down in measured amounts to benefit the earth and its inhabitants. However, the verse does not explicitly use the term maṭar (rainfall). Some commentators, in their interpretations, seem to equate this “sending down in a known measure” directly with rainfall. ↩︎

4. Editor’s note: In Arabic grammar, the particle “man” is a multifunctional word that can serve various roles based on its context. ↩︎

5. Editor’s note: The concept discussed uses Zayd as a symbolic figure to illustrate that when God speaks of “descent,” it refers not to a literal movement but to creation. The notion of “sending down in a known measure” emphasizes the predetermined nature of creation. Zayd’s existence, like all things, has a defined measure. This measure differentiates one creation from another, ensuring each has its unique identity. ↩︎

6. Editor’s note: The above discussion emphasizes God’s complete knowledge and predetermined measurement of all things. The term “khazāʾin” denotes divine treasures beyond human comprehension, representing eternal, unchanging entities. Through reflection, these teachings shed light on the intricate design and boundless wisdom of the Divine. ↩︎