Verses 23–30
This section of the chapter contains additional verses by means of which God reminds them (the disbelievers); verses which prove God’s unity in creation and governance (of the cosmos), coupled with warnings and intimidations. These verses are in the context of the aim and purpose of this chapter, which is to remind of God’s oneness coupled with warnings. However, when God had previously pointed out their (the disbeliever’s) insistence and obdurate intransigence against the truth, (which He did) in …They persist in disdain and aversion (), (here) He changed the context by avoiding to address them directly. Instead He shifted the discourse to addressing the Prophet, instructing him to counteract and confront their speech and to convey to their ears His verses on creation and governance of the cosmos, which prove and point to His unity in lordship (al-tawḥīd al-rubūbiyyah), and which warn them of God’s punishment.
These are such verses as Say: He it is Who brought you into being and made for you the ears and the eyes and the hearts: little is it that you give thanks (). And the verse Say: He it is Who multiplied you in the earth and to Him you shall be gathered (). And the verse Say: The knowledge (thereof) is only with Allah and I am only a plain warner (). And the verse Say: Have you considered if Allah should destroy me and those with me or have mercy on us; yet who will protect the unbelievers from a painful punishment? (). And the verse Say: He is the Merciful Allah, we believe in Him and on Him do we rely, so you shall come to know who it is that is in clear error ().
Commentary
قُلْ هُوَ الَّذِي أَنْشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۖ قَلِيلًا مَا تَشْكُرُونَ٢٣
(67:23) Say: He it is Who brought you into being and made for you the ears and the eyes and the hearts: little is it that you give thanks.
The word al-inshā’ means ‘creating or originating or initiating a thing from its very inception, and its upbringing’. This is while what the end part of this verse says, which is …little is it that you give thanks has a tone of reproof and admonition to it. Similar phrases recur in (similar contexts in) more than one place in God’s speech, such as in and in . These prove that God’s origination of the human being and His equipping the human being with the senses and the faculty of thought and intellect are from the greatest blessings of God, which the human being cannot appreciate (fully).
What is meant by God creating or originating (al-inshā’) a human being is not simply the creation of the human being in whatever way, rather it means his creation and origination without a prior material precedent for it (that could be copied or be modelled upon) as He points out in His speech where He describes the human being’s creation as one that advances from state to state And certainly We created man of an extract of clay (), Then We made him a small seed in a firm resting-place (), Then We made the seed a clot, then We made the clot a lump of flesh, then We made (in) the lump of flesh bones, then We clothed the bones with flesh, then We caused it to grow (ansha‘nāhu) into another creation, so blessed be Allah, the best of the creators ().
So the lump of flesh becoming or transforming into a thinking, hearing, seeing human being, (and) with the addition of the human soul to it, becoming or transforming into another creation, is not the same as the different kinds of (prior) material creations that occur on the substance or matter of the human being from the moment it is taken from the earth and thereafter rendered semen, a clot, and then a lump of flesh. This is because those are sequential material stages or states unlike the substance/material of the human being becoming or transforming into a conscious human being. Therefore, there is no precedent for such a transformation which corresponds to it or resembles it. This is origination (al-inshā’)!
Similar to it is the following verse And one of His signs is that He created you from dust, then lo! You are mortals (who) scatter (). Observe particularly the occurrence of the particle of surprise and suddenness idhā rendered ‘lo!’ in—‘then lo! You are mortals who scatter!’ (thumma idhā antum basharun tantashirūn)
Therefore, the beginning part of this verse which says Say: He it is Who brought you (ansh‘akum) into being... means the creation or origination of the human being while the succeeding part of this verse that reads …and made for you (ja‘ala lakum) the ears and the eyes and the hearts means the equipping of the human being with the senses and the faculty of thought and intellect. In this verse, the verb ja‘ala (translated as ‘(God) made’) is a ‘making’ in the nature of or in the meaning of ‘creating or originating’ (al-ja‘l al-inshā’iy) similar to the ‘creative or original making’ of the human soul as the following verse indicates And He it is Who made for you (ansh‘a lakum) the ears and the eyes and the hearts; little is it that you give thanks ().
Therefore the human being, in light of his special creation or origination, and his condition where he hears and sees, is distinguished from the inanimate and plant world, while in light of his possession of the heart, which refers to the reflective (intelligent) soul, he is distinguished from the rest of the animal world. This is while the reason the verse suffices with the mention of ‘hearing’ and ‘seeing’ to the rest of the senses such as touch, taste, and smell is because these two senses are the supports/props, and it is not farfetched that the referents of ‘hearing’ and ‘seeing’ is a reference to generally all the apparent senses from the perspective of citing a part for the whole.
The statement (at the end), …little is it that you give thanks means that all of you give little thanks for this great blessing or for these great blessings.
قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ ٢٤
(67:24) Say: He it is Who multiplied you in the earth and to Him you shall be gathered.
The word al-dhar’u means ‘creation’ (al-khalq) while the meaning of …multiplied you in the earth... (dhara’akum fī al-arḍ) is a reference to their creation such that they are associated or connected with the earth, clinging or holding fast to it, being attached to and fond of it. Thus their perfection is incomplete save by means of deeds associated or connected with the earthly matter inasmuch as God has beautified earthly matter with what the human soul is attracted to and to which it gravitates in its hastened worldly life. This is so that the virtuous may be distinguished from the vicious by (being tested by) it (that is, by the attractive earthly adornments). God says Surely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works (). And most surely We will make what is on it bare ground without herbage ().
…and to Him you shall be gathered: This is a reference to the phenomenon of resurrection and recompense, and the decisive promise.
وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ ٢٥
(67:25) And they say: When shall this threat be (executed) if you are truthful?
The meaning of ‘this threat’ mentioned in this verse is a reference to the promised resurrection and gathering (of mankind), which they (the disbelievers) mention in the spirit of mockingly seeking to accelerate its occurrence.
قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ ٢٦
(67:26) Say: The knowledge (thereof) is only with Allah and I am only a plain warner.
This verse occurs as a response to their (mocking) query And they say: When shall this threat be (executed) if you are truthful? (). The meaning obtained is that its knowledge rests with God. None knows it save Him, as He says … none but He shall manifest it at its time... (). This is while I (that is, the Prophet) am only a manifest warner. I was instructed to inform you that you shall be resurrected and gathered to Him. As for when that will be, then that is something I do not possess knowledge of.
This is on the basis of what can be understood of the verse in light of where it occurs in the specific context (of this chapter), which is that of a response to the question about the time of the occurrence of the resurrection and the gathering (of mankind). In such a case the definite particle al—the—(prefixed to the word ilm (knowledge) becoming al-ilm (the knowledge)) is that of specificity or determinativeness (al al-‘ahdiyyah) where the meaning is the (specific) knowledge of the time of resurrection and gathering (of mankind). However, if this definite particle al (prefixed to the word ilm) is the generic al (al al-jinsiyyah), on the basis of what this part of the verse suggests in and of itself, which says …The knowledge is only with Allah…. then the meaning is: ‘the reality of knowledge (in and of itself) is with God. None of it can be comprehended save by His permission, as He says …and they cannot comprehend anything out of His knowledge except what He pleases… (), and He did not please that I should know of that (that is, the resurrection) save that it shall occur and I am warning you of it. As for when it shall occur then I have no knowledge of it.
فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَقِيلَ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ ٢٧
(67:27) But when they shall see it nigh, the faces of those who disbelieve shall be sorry, and it shall be said; this is that which you used to call for.
The word al-zulfah that occurs in this verse means ‘nearness, proximity’. Its intent here is ‘that which is near, imminent’. Or it is from the perspective of (when a person such as Zayd is described by means of a verbal noun, such as ʿadl (meaning ‘justice’) such as saying: Zayd is justice (itself)—zayd ʿadl (which exaggerated manner of description is for the sake of emphasis in contrast to describing him by means of the active participle ‘ādil (meaning ‘just’) such as saying: Zayd is a just person—zayd ‘ādil).
The object pronoun hu (it) suffixed to the plural verb ra’aw (they see) (becoming ra’awhu—they shall see it) refers to the threat (mentioned in ). It is also suggested to refer to ‘punishment’. The meaning arrived at therefore is ‘when they shall see the mentioned threat near, in that it is imminent and right upon them then that would render the faces of those who had disbelieved in it, sad, pained, and woeful, and the effect of defeat and loss shall manifest on their facial expressions.’
…and it shall be said; this is that which you used to call for: It is said that ‘you used to call’ (tadʿūn) and ‘to call’ (taddaʿūn) have the same meaning, like ‘to store’ (tadkharūn) and ‘to store up’ (taddakhirūn). Thus the meaning arrived at is: “It shall be said to them, this is the threat which you used to ask about and which you used to seek to expedite by your speech ‘when shall this threat be?’” The apparent context suggests that the speakers are the angels, by the command of God. However, it is also said that the speaker is among the disbelievers, with some of them saying this to others.
قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَنْ مَعِيَ أَوْ رَحِمَنَا فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ٢٨
(67:28) Say: Have you considered if (in) Allah should destroy me and those with me or have mercy on us; yet who will protect the unbelievers from a painful punishment?
The meaning of this verse is: ‘(O Muḥammad) ask them (the disbelievers) the following: “tell me (all of you), if God were to destroy me and those who are with me of the believers or have mercy on us and not destroy us, yet who is the one who will protect and aid the disbelievers—and this is yourselves; you, who have disbelieved in God and therefore have entitled yourselves to painful punishment—(so who will protect you) from a painful punishment which He has categorically threatened you with?”’ It means: ‘my destruction and that of those who are with me or our continued existence due to the mercy of my Lord, shall not avail you at all, with respect to punishment, which will definitely afflict you due to your disbelief in God.’
It is said that the Meccan disbelievers used to pray against or invoke destruction on the Messenger of God and the believers and so the Messenger of God was instructed to say to them: ‘if God were to destroy us or allow us to remain alive then our matter rests with Him while we hope for goodness and safety from Him due to His mercy. However, as for yourselves, what will you do? Who shall protect you from a painful punishment due to your disbelief in God?’
قُلْ هُوَ الرَّحْمَٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُبِينٍ ٢٩
(67:29) Say: He is the Merciful (Allah), we believe in Him and on Him do we rely, so you shall come to know who it is that is in clear error.
The masculine third person singular personal pronoun huwa (He) in this verse refers to the being in favor of whose unity he (the Prophet) was calling the disbelievers to (which is the being of God). This was the same being who they (the unbelievers) were invoking against him (that is, against the Prophet). Therefore the meaning arrived at is: ‘Say (O Muḥammad), the one in favor of whose unity I am calling you to while you are invoking Him against me and against those who are with me, is the Merciful One; One whose blessings pervade everything! We believe in Him and on Him do we rely without inclining or relying on anything apart from Him. So you, O disbelievers, shall come to know who it is who is on manifest error. We or you?’
It is mentioned in al-Kashshāf:
“If it is asked: ‘why has the grammatical object of the first person plural past tense verb āmannā (we believe) made to succeed the verb āmannā (as follows: āmannā bihi—we believe in Him) while the grammatical object of the first person plural past tense verb tawakkalnā (we rely) is made to precede the verb tawakkalnā (as follows: ᶜalayhi tawakkalnā—on Him do we rely)?’ Then I would respond with: ‘that is due to the verb āmannā (we believe) occurring in order to expose the disbelievers where it occurs following their mention, as if it was said: ‘we believe (in Him) and do not disbelieve as you have disbelieved’. Then the verse says: ‘and on Him do we rely specifically. We do not rely on what you all have relied on from your people and wealth.’’’
قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ ٣٠
(67:30) Say: Have you considered if your water should go down, who is it then that will bring you flowing water?
The verbal noun al-ghawr means ‘the disappearance of water and its seeping away into the ground’. The intent of the word here is ‘that which sinks, disappears, seeps away’ (al-ghāᵓir). The word maᶜīn means ‘water that is apparent and flowing’. Therefore the meaning obtained is ‘Tell me all of you. If your water sank away, seeping away into the earth then who is it that shall bring you water that is apparent and flowing?’
There are transmitted reports that apply (taṭbīq) these verses to the guardianship (wilāyah) of Imām ‘Alī and to his opponents. These reports are in the spirit of the application of the verse’s meaning to specific (possible) instances of it (al-jary) and not in the manner of the explanation of the verse (tafsīr).
In light of this interpretation of this part of the verse, (qalīlan mā tashkurūn), the particle mā is identified as the redundant particle mā (mā zā’idata) and the word qalīlan is grammatically identified as (the adjective of) the (implicit) absolute object (al-maf‘ūl al-muṭlaq). Hence, this part of the verse is implicitly understood as occurring as tashkurūna shukran qalīlan (you all give (very) little thanks). It is also suggested that the particle mā in qalīlan mā tashkurūn is grammatically the infinitive-forming conjunctive particle or the gerundival mā (mā maṣdariyyah), in which case this part of the verse is implicitly understood as occurring as qalīlan shukrukum (little is your gratitude/thanks). (Auth.) ↩︎
Editor’s note: Readers should note that we have simplified the author’s grammatical discussion on this phrase to make it easier to understand the nuances. Therefore certain parts have been omitted in the translation. ↩︎
The particle in (if) in this verse is a conditional particle. The condition (or the premise of the conditional statement) is the part of this verse that reads …Allah should destroy me and those with me or have mercy on us … while the result (of this conditional statement) is the part of this verse that reads … yet who will protect the unbelievers from a painful punishment? (Auth.) ↩︎