Tafsir of Al-Qamar 54:49

"Indeed, We have created every thing" — of all things — "by a measure," meaning measured and written in the Preserved Tablet prior to its occurrence. Thus, "the measure" (qadar) is understood in the famous sense that corresponds to the divine decree (al-qada'). Interpreting the verse in this manner is the view narrated from many of the predecessors. Imam Ahmad, Muslim, al-Tirmidhi, and Ibn Majah narrated from Abu Hurayrah, who said: The polytheists of Quraysh came to argue with the Messenger of Allah (may Allah bless him and grant him peace) regarding the divine decree, so there was revealed: “The Day they are dragged into the Fire on their faces [it will be said], 'Taste the touch of Saqar. Indeed, We have created every thing by a measure.'”

Al-Bukhari in his Tarikh, al-Tirmidhi (who classified it as hasan), Ibn Majah, Ibn ‘Adi, and Ibn Marduyah narrated from Ibn ‘Abbas that the Messenger of Allah (may Allah bless him and grant him peace) said: "Two categories of my nation have no share in Islam: the Murji'ah and the Qadariyyah." A verse was revealed concerning them in the Book of Allah: "Indeed, the criminals are in error and madness" up to the end of the verses. Ibn ‘Abbas used to intensely dislike the Qadariyyah. ‘Abd ibn Humayd narrated from Abu Yahya al-A'raj, who said: I heard Ibn ‘Abbas, when the Qadariyyah were mentioned, saying: "If I were to reach some of them, I would do such and such to them." Then he said: "Adultery is by divine decree, theft is by divine decree, and drinking wine is by divine decree."

‘Abd ibn Humayd also narrated from Mujahid that he said: I said to Ibn ‘Abbas, "What do you say about someone who denies the divine decree?" He replied, "Bring him to me." I said, "What will you do to him?" He said, "I will strangle him until I kill him." Their condemnation has come in numerous hadiths, among them what Ahmad, Abu Dawud, and al-Tabarani narrated from Ibn ‘Umar that the Messenger of Allah (may Allah bless him and grant him peace) said: "Every nation has its Magians, and the Magians of my nation are those who say there is no divine decree. If they fall ill, do not visit them, and if they die, do not attend their funerals."

It is also possible that the meaning is: "We have created every thing measured and perfected," containing within it the requirements of the wisdom upon which the matter of creation revolves. Thus, the verse is in the category of, "And He created every thing and determined it with [precise] determination."

The word kulla (every) is in the accusative case due to a verb implied by what follows it; meaning: "Indeed, We have created every thing that We have created." Abu al-Samal recited it in the nominative case (kullu). Ibn ‘Atiyyah and a group of Sunnis said that kullu is in the nominative as the beginning of a sentence (mubtada'), and the clause "We have created it" (khalaqnahu) is the predicate, and "by a measure" (bi-qadarin) is related to it, as in the widely transmitted (mutawatir) recitation. Thus, the verse also demonstrates that every thing created is created by a measure. One should not make the clause "We have created it" an adjective and make "by a measure" the predicate, because that would lead to a difference in meaning between the two recitations, whereas the fundamental principle is that the recitations should agree in meaning.

Al-Radi said: The meaning does not differ, because His (Exalted is He) intent by "every thing" is "every created thing," whether you put kulla in the accusative or the nominative, and whether you make khalaqnahu an adjective or a predicate. This is because "Indeed, We have created every thing by a measure" does not mean—may He be glorified—that He created everything to which the name "thing" applies, for He has not created all the infinite possible beings, yet the name "thing" applies to each of them. Thus, we say: The meaning of "Indeed, We have created every thing by a measure," on the basis that khalaqnahu is the predicate, is that "Every created thing is created by a measure." On the basis that khalaqnahu is an adjective, it means "Every thing that is created is by a measure." The two meanings are one and the same, since the word "every" in the verse is restricted to created beings, whether khalaqnahu is an adjective for it or a predicate.

The master, the eminent scholar (may his secret be sanctified), countered this by saying that one could argue: When we make khalaqnahu an adjective for "every thing," the meaning is: "Every created thing is characterized as being 'what We have created' and is 'by a measure.'" Under this meaning, it is not impossible for there to be created things not characterized by this, and thus they would not fall under the ruling. However, when we make it a predicate or when kulla is in the accusative, there is no room for this possibility based on the meaning understood from the wording itself. Thus, the meanings definitely differ, and it is of no use that some things in reality are characterized by that attribute, because that would be understood from outside the speech. Undoubtedly, the intent is that meaning which has no such possibility. Al-Shihab al-Khafaji mentioned something similar. Because the accusative case is unambiguous regarding the intent, the mutawatir recitations agreed upon it, despite it requiring an implied verb, and by this, it is preferred over that which allows for the opposite, even if the latter does not require such an implication.