Tafsir of An-Nahl 16:13

"And that which He has dispersed" (i.e., created. From this root comes the word dhurriyyah [offspring], according to one opinion). It is joined—according to some—to "the stars" (in the previous verse), being either in the nominative or accusative case, as it is the object of the verb ja‘ala [He has made].

"And" (ma) is a relative pronoun, meaning: "And that which He has dispersed for you in the earth" (such as animals and plants; it is also said: minerals, though there is no harm in generalizing).

"Varying in its colors" (i.e., its varieties, as stated by a group of exegetes; this is a well-known metaphor in this context. Al-Raghib said: "Colors" are used to express species and types. It is said, 'So-and-so brought forth colors of speech and food.' This is because their variation is usually perceived through the variation of color). It is also said that the intended meaning is the literal one—that is, differing in their colors of white, black, and others. The first interpretation is more expressive.

That is to say, these are subservient to Allah Almighty, or to the properties, states, and qualities for which they were created. Or, the meaning is that He made them of varying colors and kinds so that you may benefit from whichever kind you wish. Some hold that the noun described is joined to "the night." To this, it is objected that doing so entails a sort of repetition, based on the premise that the lam in "for you" (lakum) denotes benefit, and "He has subjected for you" (sakhkhara lakum) has already been interpreted as "for your benefit." Thus, the ultimate meaning would be "your benefit through that which He created for your benefit." Therefore, it is preferable to place it in the accusative position governed by an omitted verb, meaning "He created" or "He caused to grow," as Abu al-Baqa’ stated. In this case, "varying" (mukhtalifan) is treated as a state (hal) of its object. The objection that creation for humans does not logically necessitate "subjection" is countered by the argument that the purpose may be bypassed, and repetition is not denied after a long interval.

It is also argued that this is a neglect of the fact that the meaning is "your benefit." The aforementioned addition is based on the idea that "for you" (lakum) is also related to "subjection" (sakhkhara), whereas, for those who hold the aforementioned view, it is—as is apparent—related to "dispersed" (dhara‘a). In the Hawashi al-Shihabiyyah, it is stated that this is of no account, because repetition for the sake of emphasis is a simple matter, and the meaning of "your benefit" does not reject it. Moreover, this verse was set forth as a summary (fadhlakah) for what preceded it, which is why it concludes with "remembering" (tadhakkur).

It is not for one who distinguishes between his right and his left to say that "what" (ma) is a subject (mubtada') and "varying" (mukhtalifan) is a state of its omitted pronoun, while the sentence of the Almighty, "Indeed, in that is a sign for a people who remember," is its predicate, with the demonstrative pronoun serving as the connector—similar to what is said regarding the Almighty's words, "And the clothing of righteousness—that is best." It is as if it were said: "And that which He has dispersed for you in the earth—indeed, in it is a sign."

The conclusion is that in what He has dispersed is a sign; the evident opposition to this by the preceding and following context—nay, its unfitness to serve as a carrier for the speech of the Majestic Allah—is too obvious to require pointing out.

"And" (wa)—in "its colors" (alwanuhu), according to the various possibilities—is in the nominative case governed by "varying" (mukhtalifan). Some scholars, to validate its nominative case, estimated an omitted descriptor, saying: "i.e., a variety whose colors differ." This is unnecessary, as is hidden from anyone with the slightest training in grammar. Then, the referent is what was mentioned of subjection and the like. It is also said that it refers to the variation of colors.

The tanwin (indefinite nunation) on "a sign" (ayatan) is for exaltation—an exalted sign, clearly indicating that the One whose affair is such is singular, and nothing should be likened to Him in anything. The conclusion of the verse with "remembering" is either because—as in the Hawashi al-Shihabiyyah—it is a summary of what preceded, or to indicate that the matter is so manifest that it does not require remembering what one might otherwise neglect of necessary knowledge.

Some said: "They remember" refers to the fact that the variation in the natures, forms, and shapes of what was mentioned, despite the unity of its substance, points to the Wise and Choosing Agent. This is clear evidence that what was mentioned is proof of the existence of the Creator, just as it is proof of His Oneness. This is what the Imam leaned toward, and others followed him in it. However, the Shaykh al-Islam did not approve of this, based on the fact that the opponent does not dispute existence, but rather disputes Oneness. Thus, what is agreed upon by him regarding the attributes of perfection was brought forth to infer from it what is necessarily required by His Oneness—the Almighty—and the impossibility of anything sharing with Him in divinity.

Some said: There is no obstacle to the intended meaning being the inference from the mentioned signs to the totality of existence and Oneness. The opponent denies this even if he does not deny existence. The inclusion of existence in the requested inference contains a signal that acknowledging it while claiming partnership in divinity is something that cannot be relied upon, and there is no great benefit between it and not acknowledging it. Reflect on this, and may Allah Almighty take charge of your guidance.