Al-Kahf: (7) Indeed, We have made that which is upon the earth...

"Indeed, We have made that which is upon the earth" — the apparent meaning is the generality of everything, meaning all that is non-rational, whether it be animal, plant, or mineral. That is to say, We have made everything upon it from among those who do not possess reason "an adornment for it," which it is adorned and beautified by. This also includes the adornment of its inhabitants, and the adornment of every thing is according to its nature. In truth, it is an adornment for its inhabitants. It has been said that this does not include things that cause harm, such as certain animals and plants. Those who argue for its generality say: There is nothing upon the earth that does not have an aspect of utility, if only to be used as evidence for the Creator and His Oneness. Some have interpreted "that which is upon the earth" as the trees and rivers; others as plants, due to the flowers of various colors and benefits they possess; others as animals of various shapes, benefits, and behaviors; and others as gold, silver, lead, copper, rubies, chrysolite, pearls, corals, diamonds, and similar precious stones.

A group stated that it refers to greenery, waters, blessings, clothing, and fruits; by my life, this is a specification that the elite do not accept regarding the generality. It has been said that "that which" (ma) here refers to those who possess reason. According to what Ibn Abi Hatim recorded from Ibn Jubayr and al-Hasan—and it came in a narration from Ibn Abbas—the intent is men. According to what Abu Nasr al-Sijzi recorded in al-Ibanah from Ibn Abbas, it means the scholars. According to what Ikrima narrated, it means the caliphs, scholars, and commanders. You know that making "that which" (ma) refer to rational beings while intending what was mentioned is very far-fetched. Perhaps those eminent figures meant by "that which" both rational and non-rational beings, giving precedence to the majority over the others. "That which is upon the earth" in this sense is nothing but some of the four elements and the three kingdoms of nature; the most noble of these is the human species, and it varies in nobility according to its categories. Thus, it is possible that what they mentioned is a matter of limiting the scope to some categories of this noble species for a specific reason.

It may be said: The intent of "that which" is the generality of both the non-rational and the rational, so it includes those whom the commandment (taklif) addresses and those whom it does not. There is no harm in this, for the accountable person has two aspects: an aspect by which he enters under the category of "adornment," and an aspect by which he enters under the category of "trial" (ibtila'), indicated by the words of the Exalted, "that We may test them." The Exalted has stated regarding some of the accountable ones that they are an adornment in His words, "Wealth and children are the adornment of the worldly life." From here, one knows the state of the Qadi's statement, "It is better that the accountable person not be included, for that which is upon the earth is not in truth an adornment for it, but rather an adornment for its inhabitants for the purpose of the trial; so he who possesses the adornment is outside the definition of the adornment."

The accusative case of "adornment" (zinatan) is as a second object to the verb "made" (ja'alna), if taken in the sense of "to render," or as an object for the sake of which (maf'ul lahu), as stated by Abu al-Baqa' and Abu Hayyan, if taken in the sense of "to create." The first preposition "lam" is either connected to it or connected to an omitted word serving as an adjective for it—meaning, an adornment existing for it. The second "lam" is connected to "We have made." The discourse here assumes "adornment" is an object for the sake of which, like saying "I stood in reverence of you so that you might reciprocate in kind." The plural pronoun returns to the inhabitants of the earth from among the accountable ones, which is understood from the context. It is also permissible for it to return to "that which" (ma) on the assumption that it refers to rational beings.

Trial, in its origin, is testing. Hisham ibn al-Hakam allowed this to be attributed to Allah, the Exalted, based on his ignorance and his claim that the Almighty does not know events until after they exist, so that it does not necessitate the negation of His power to act or refrain. The Ahl al-Sunnah refuted him in their works, stating: He, the Exalted, knows the general and the specific in eternity. The beginning of this verse means that We treat them with the treatment of one who tests them: "which of them is best in deed," so that We may reward each with what is appropriate for him and what wisdom demands.

The best of deeds is asceticism regarding the adornment of the world, not being deluded by it, spending it in the proper manner, reflecting on its state, making it a means to know its Creator, enjoying it according to the permission of the Law, fulfilling its rights, and being grateful for what one is given of it—not taking it as a means to satisfy desires and corrupt purposes, as the disbelievers and those who follow their whims do. The ranks of "good" vary; the stronger the asceticism, for example, the better the deed. Ibn Umar (may Allah be pleased with them both) asked the Prophet (peace and blessings of Allah be upon him) about who is "best in deed," as recorded by Ibn Jarir, Ibn Abi Hatim, and al-Hakim in al-Tarikh. He (peace and blessings of Allah be upon him) replied, "Those of you who are most excellent in intellect, most fearful of Allah's prohibitions, and most swift in His obedience, the Exalted."

Ibn Abi Hatim recorded from al-Hasan that he said: "The best of them in deed is the one who most strongly abandons the world." Similar things were recorded from Sufyan al-Thawri. Some have mentioned that the best is he who practices asceticism and is content with the provision of a traveler, and beyond him is he who accumulates its lawful portions and spends them in their proper avenues, while the base one is he who gathers its lawful and unlawful portions and spends them on his desires. The speech of the Prophet (peace and blessings of Allah be upon him) in explaining the "best" is the best: "And whatever the Messenger has given you, take it."

The use of the superlative form (af'al al-tafdil), even though the trial includes both parties (the good and the bad) based on their deeds—which are divided into good and bad, not just "good" and "better"—is to signal that the primary goal of the aforementioned "making" is the manifestation of the perfection of the excellence of the doers of good.

"Which" (ayyu) is either interrogative, in which case it is in the nominative case as an initial (mubtada'), and "best" (ahsan) is its predicate, and the sentence is in the accusative position due to the verb "test" (as the trial contains the meaning of "knowing" based on its outcome, like questioning and observation; the place of the interrogative prevents the verb from acting upon it). Or it is a relative pronoun (mawsulah), in which case it is indeclinable (mabni) on the dammah, and its position is in the accusative as a substitute for the object pronoun in "We test them," and "best" is the predicate of an omitted subject, with the sentence being the conjunctive clause (silah) for it. The estimation is: "That We may test them, and he who is best in deed." It is understood from al-Bahr that Sibawayh's view on "ayyu" when it is annexed and the head of its relative clause is omitted—as is the case here—is that it is permissible to be indeclinable, not obligatory. The detailed investigation of his view is not free from difficulty. The superlative remains, according to the correct view, in its literal sense, as we have indicated, and the object of comparison (mufaddal 'alayh) is omitted. The estimation, as Abu Hayyan said, is: "That We may test them as to which of them is best in deed, compared to those who are not best in deed."