Tafsir of Al-Qasas 28:68

"And your Lord creates what He wills": [He creates] the essences and the accidents. "And chooses": This is a conjunction coordinated with "what He creates." The meaning—as has been stated—is that He creates what He wills by His choice, so He does not create anything without choice. This is not understood from "what He wills," and therefore there is no shadow of redundancy in the verse. Various other explanations have been offered to dismiss the misconception of redundancy, which were reported and refuted by al-Khafaji, who did not dwell on criticizing this [current] view, though I consider it not devoid of remoteness. I have an interpretation of the verse that I shall mention later, if Allah the Exalted wills.

"No choice for them": That is, the act of choosing, similar to al-tayyirah (the bad omen) meaning al-tata'yur (taking omens). Both [words] are used in the sense of choosing. The manifest meaning of the verse is the complete negation of choice for the servant, as the Jabriyyah (Determinists) maintain. Those who affirm choice for the servant say: "It exists because of the motives which, had Allah the Exalted not created them within him, would not have come into existence at all." This is the school of al-Ash'ari, as verified by the scholar al-Dawani. He stated: "What al-Ash'ari affirmed is the connection of the servant's power and will, which is the customary cause for Allah the Exalted to create the action within him." When we examine the principles of action, we find that the will originates from a longing for it and the perception that it is appropriate, among other things, none of which are within the power and choice of the servant.

The scholar al-Kurani verified in some of his treatises written on this issue that the school of the Salaf is that the servant has an effective power by the permission of Allah the Exalted, and that he has a choice, yet he is compelled by his choice. He claimed that this is the school of al-Ash'ari, not what is commonly spread, i.e., that he has no effective power at all, and that it is like a paralyzed hand. Negating choice from the servant under this view is similar to what has passed; for since he is compelled by it, his existence is like non-existence.

Others have said that the verse signifies the negation of their ownership of choice. It is accurate to say of one who is compelled by his choice that he is not an "owner" of choice, for he does not exercise it as he wills, as an owner exercises his property.

Others said the meaning is: It is not fitting or appropriate for them to choose over Him, the Exalted. That is, it is not appropriate for them to exercise authority over Him, the Glorious, by saying, "Why did Allah the Exalted not do such and such?" This is supported by the fact that the verse was revealed when al-Walid ibn al-Mughirah said: "Why was this Quran not sent down upon a great man from the two cities?" or when the Jews said: "If the messenger to Muhammad (peace be upon him) had been someone other than Gabriel (peace be upon him), we would have believed in him," as is claimed. The sentence, under this interpretation, is confirmatory of what precedes it, or explanatory of it; for the meaning is: He creates what He wills and chooses what He wills to choose, not what the servants choose over Him. Therefore, it is devoid of a conjunction. According to the previous view, it is a new sentence in answer to an implied question such as: "What is the state of the servants?" or "Do they have a choice?" or the like, to which it is replied: "They have no choice."

This interpretation was weakened by the argument that there is no indication of this meaning in the sublime structure, and that it involves the omission of a relatum—which is "upon Allah"—without any context indicating it. Furthermore, the claim regarding the reason for revelation is contested. The second view in this regard necessitates, in its outer appearance, that the pronoun "them" refers to the Jews, and this contains a remoteness that is evident.

Others said: Ma (what) is a relative pronoun, serving as the object of "chooses," with the referent (to the relative pronoun) omitted. The pause is at "He wills," not as a negative particle, and the pause is at "chooses," as was explicitly stated by al-Zajjaj, Ali ibn Sulayman, and al-Nahhas, as in the two preceding views. That is: "And He chooses that in which there was good and benefit for them." His choosing, the Exalted, is by way of grace and generosity according to us, and by way of obligation according to the Mu'tazilah.

Al-Tabari favored the interpretation that ma is a relative pronoun and an object for "chooses," although he explained the meaning as: "And He chooses from the messengers and laws what was best for the people." He denied that it was a negative particle, lest the meaning be that they had no choice in the past, but they have it in the future. Abu Hayyan claimed that this meaning was narrated from Ibn Abbas (may Allah be pleased with them both), but it was objected that the language does not support it, as the known meaning of al-khirah is "choice," not "the good," and that it does not suit what follows it from the words of the Exalted, "Exalted is Allah," nor does it suit what precedes it from the words of the Exalted, "creates what He wills." Some weakened it on the grounds that it involves the omission of a referent, though it is not hidden that such an omission is frequent.

The objection raised against al-Tabari was answered by saying that it is possible that the intent, by aid of the context, is a continuous negation, or that the intent is "what was for them in the knowledge of Allah the Exalted." This is [only accepted] after granting that the meaning must be what he mentioned if the speech were kept to its apparent sense.

Ibn Atiyyah said: "It occurs to me that ma can be an object of 'chooses' if we consider 'was' (kana) as complete, meaning: Verily, Allah the Exalted chooses everything that exists, and nothing occurs except by His permission. His words, 'And for them is the choice,' is an independent sentence meaning the enumeration of the blessing upon them in Allah's choosing for them, had they accepted and understood." He means—and Allah the Exalted knows best—that the intent is Allah's choosing for them, i.e., what He chooses for their benefit.

The learned Sa'di Jalabi has a similar view, except that he said regarding the words of the Exalted, "For them is the choice," that it is in the sense of A-lahum al-khirah (Is there for them the choice?) with an interrogative hamza of denial. He mentioned that this meaning is suited by what follows it from the words of the Exalted, "Exalted is Allah," as it is either an expression of astonishment at the affirmation of choice for other than Him, the Exalted, or a declaration of His transcendence from it. The weakness of what they both said is not hidden, due to the violation of the apparent meaning in several ways.

What appears to me regarding the verse is different from the views mentioned: that "chooses" is coordinated with "creates," and the pause upon it is complete, as affirmed by more than one [scholar]. It is from "choice" in the sense of selection and purification (al-intiqaa' wa al-istifaa'). Likewise, al-khirah means "choice" in this sense. The verb is transitive, its object omitted out of confidence in the indication of what precedes it; that is: "And He selects what He wills." The fronting of the subject in both sides of the conjunction and the coordinated clause is to denote exclusivity. The sentence "No choice for them" is confirmatory of what precedes it, as the exclusivity ensures the negation contained within it.

The speech is directed at exposing the ignorance of the polytheists in their choosing what they associated [with Allah] and their selecting it for worship and intercession for them on the Day of Resurrection, as indicated by "Call upon your partners." The meaning is: And your Lord—not anyone else—creates what He wills to be created; and He, the Exalted—not anyone else—selects and purifies what He wills to be selected and purified. Thus, He purifies from among what He creates intercessors and chooses them for intercession, and distinguishes some of His creation over others, preferring them as He wills. It was not for these polytheists to select and purify what they willed, or to distinguish some of Allah’s creation over others and make it preferred in His sight over another, because that requires complete power and that its doer not be restricted at all. How could they have that? They have nothing but to follow the selection of Allah the Exalted, and He—the Glorious and Majestic—did not select their partners whom they selected for worship and intercession in the way they selected them. So they are but ignorant, misguided people who turned away from what was binding upon them and undertook what they have no right to do in any way.

If you wish, treat the verb as intransitive and say: The meaning is, your Lord—not anyone else—creates what He wills to be created, and He, the Exalted—not anyone else—performs the act of choosing and purifying. So He purifies some of His creations for such and such, and another for such and such, and distinguishes some of them over others and makes them preferred in His sight, for He, the Exalted, is capable and wise, not to be questioned about what He does. He is too great and too sublime to be objected against. The "others" from whom this is negated includes the polytheists; they have no right to do this, selecting some of His creations for intercession, choosing them for worship, and making them partners to Him, the Glorious.

"The choice" negated from them also includes what was implied in their words: "Why was this Quran not sent down upon a great man from the two cities?" for the exclusion of other than the Prophet (peace be upon him)—such as al-Walid ibn al-Mughirah or Urwah ibn Mas'ud al-Thaqafi—and distinguishing him with the merit of having the Quran sent down upon him. If what is said regarding the cause of revelation of this verse is correct—that it was the aforementioned statement—then it is also a refutation of that against them. However, since it also encompasses exposing their ignorance in choosing their partners and selecting them as gods and intercessors, it was placed here, connected to the mention of partners and the reprimand of the polytheists for their polytheism.

It may be said that since it contains an exposure of their ignorance regarding that which has a type of relation to the Exalted—like taking partners for Him—and regarding that which has a type of relation to the Seal of His Messengers (peace and blessings be upon him)—like their distinguishing someone other than him with the merit of being sent to and having the Quran sent down upon—it was brought after mentioning the polytheists' question about their association and their response to the messengers who forbade them from it, the head of whom and the leader of whose company is His Final Messenger (may Allah bless him and grant him peace). Thus, it has a connection to both matters, though its connection to the first is more apparent and complete, and its conclusion requires it in the most perfect and soundest way.

It may also be said that it has a connection to everything preceding it. As for its connection to the two aforementioned matters, you have heard it. As for its connection to the mention of the state of the repentant, it is because his inclusion in the ranks of the successful requires Allah’s choosing him, selecting him, and distinguishing him over others. This is why it was brought after the three matters and after mentioning the limitation of creation to Him, the Exalted, and placing it before the limitation of choice and selection—even though the basis of the exposure and refutation is the latter—to indicate that the limitation of choice is a consequence of the limitation of creation. Mentioning Him by the title of "Lordship" is an indication that His creating (the Glorious) what He wills is in accordance with benefit and wisdom. The attribution of "Lord" to the Prophet (peace be upon him) is for his honor, and it is in the utmost excellence if what was previously mentioned about al-Walid as a cause for revelation is correct. Other possibilities in the verse occur to the mind, so reflect, for I do not say that what I have shown is the only chosen [opinion]. How could I, when your Lord, the Glorious, creates what He wills and chooses?

"Exalted is Allah": That is, He is declared transcendent, the Exalted, by His essence—a transcendence special to Him—from anyone disputing Him or competing with His choice, the Glorious; and exalted is He above what they associate [with Him].

That is, above their association [with Him], on the basis that ma is a source-particle (masdariyyah). It is also possible that it is a relative pronoun with an implied genitive, i.e., "above the association of that which they associate with Him." Thus it was said. Some made "Exalted is Allah" an expression of astonishment at their associating those who harm them with Him who desires for them every good—Blessed and Exalted is He. This is based on the possibility that ma in the aforementioned [phrase] is a relative pronoun serving as the object of "chooses," and the meaning is: "He chooses what contains good and benefit for them." It is also possible that it is an expression of astonishment at their choosing their partners whom they prepared for intercession, and their embarking upon what was not for them.

This is based on what appeared to us, and the manifest sense of the speech of many is that the verse is not of the category of al-i'mal (syntactic operation). It is permissible, however, for it to be so, with both Subhan and Ta'ala being governors of "from what they associate." The most beneficial [interpretation], as it is said, is that it is not.