Surah al-Hadid

Introduction

A group narrated from Ibn Abbas that it was revealed in Medina. Al-Naqqash and others said: "It is Medinan by the consensus of the commentators." This is not accepted, for some have said: "It is Meccan." True, the majority—as Ibn al-Faras stated—hold to the former. Ibn Atiyyah said: "There is no dispute that it contains Medinan Quran, but it is likely that its opening is Meccan." This is supported by what al-Bazzar narrated in his Musnad, as well as al-Tabarani, Ibn Mardawayh, Abu Nu'aym in al-Hilyah, al-Bayhaqi, and Ibn Asakir, from Umar (may Allah be pleased with him), that he entered upon his sister before he embraced Islam and found a scroll containing the beginning of Surah al-Hadid. He read it until he reached: "Believe in Allah and His Messenger and spend out of that in which He has made you successors" (57:7), and he embraced Islam.

Other verses support its Meccan origin, such as what Muslim, al-Nasa'i, Ibn Majah, and others narrated from Ibn Mas'ud: "There was no time between our Islam and the time Allah admonished us with this verse: 'Has the time not come for those who have believed that their hearts should become humbled at the remembrance of Allah?' (57:16) except for four years." Al-Tabarani, al-Hakim (who authenticated it), and others narrated from Abdullah ibn al-Zubayr that Ibn Mas'ud informed him that there was no time between their Islam and the revelation of this verse—"And do not be like those who were given the Scripture before" (57:16)—except for four years. However, reports will follow, if Allah wills, that indicate the Medinan origin of what was mentioned, and perhaps they do not serve as a refutation.

It was revealed on a Tuesday, according to what al-Daylami narrated from Jabir in a marfu' (elevated) report: "Do not get cupped on a Tuesday, for Surah al-Hadid was revealed to me on a Tuesday." There is also a report in it narrated by al-Tabarani and Ibn Mardawayh from Ibn Umar (may Allah be pleased with them both) with a weak chain of narration.

It consists of twenty-nine verses, according to the Iraqi count, and twenty-eight in others. The reason for its connection to al-Waqi'ah (Surah 56) is that this [Surah al-Hadid] begins by mentioning tasbih (exaltation), while that one concluded with the imperative [to exalt]. Its beginning functions as the reason for that imperative; it is as if it were said: "Exalt the name of your Lord, the Most Great," because "Whatever is in the heavens and earth exalts Him."

Regarding its virtue, along with its sisters (the Musabbihat), it has been narrated by Imam Ahmad, Abu Dawud, al-Tirmidhi (who classified it as hasan), al-Nasa'i, Ibn Mardawayh, and al-Bayhaqi in Shu'ab al-Iman from Irbad ibn Sariyah that the Messenger of Allah (peace be upon him) used to recite the Musabbihat before going to sleep, and he said: "In them is a verse better than a thousand verses." Ibn al-Durays narrated the like of it from Yahya ibn Abi Kathir, then he said: "Yahya said: We consider it to be the verse that is at the end of al-Hashr."

"Everything in the heavens and the earth glorifies Allah"

Glorification (Tasbih): According to the popular view, it means to declare Allah the Exalted—in belief, word, and deed—to be free from everything that does not befit His majesty. One says sabaha (he glorified) in the earth or the water when one travels swiftly and moves deeply within them. Since the act is here attributed to non-rational beings as well, it indicates that "everything in the heavens and the earth" encompasses all that exists within them, whether established therein or a part thereof. In fact, what is intended by "everything in them" are all existing entities, which makes it clearer in encompassing both the heavens and the earth, and also includes abstract beings, according to those who affirm them.

The majority say: The intended meaning is a general metaphorical sense, including both the "tongue of speech" (such as the glorification of the angels and the believers among the two weighty ones) and the "tongue of state" (such as the glorification of others). Indeed, every individual entity—by its contingency and origin—points toward the Primordial Maker, the Necessary Existent, who is described with every perfection and is transcendent above every deficiency.

Some have held that Tasbih here refers to its literal, well-known meaning for all things. This is based on the existence of rational souls and perception for all animals and inanimate objects, as befits each one—a view explicitly stated by a group of Sufis. Thus, in their view, the glorification of every thing is verbal (literal), even if the manner varies. It has also been said: The meaning of "glorified" is that its state compels the rational observer to say, "Glory be to Allah the Exalted," and draws his attention to it. This is as you see. Whoever permits the use of a word in both its literal and metaphorical meanings simultaneously does not need to resort to a general metaphorical sense.

Al-Tabarsi permitted that "what" (ma) refers only to the sentient, similar to its usage in the words of the Hijazis, as narrated by Abu Zayd, upon hearing thunder: "Glory be to what glorifies Him." It is not hidden that its generality, covering both sentient and non-sentient beings, is more appropriate.

The appearance is that in both cases, it is a relative noun (mawsula). Some have said: It is an indefinite noun qualified by an adjective (nakira mawsufa), and that the original speech was "Everything in the heavens and everything in the earth," then the second "everything" was deleted and its adjective was raised to its place. It is not sound for it to be a relative noun, because the silah (conjunctive clause) does not stand in the place of the mawsul (relative noun) according to the Basrans, whereas the adjective stands in the place of the mawsuf (described noun) according to all. Relying upon what is agreed upon is better than relying upon what is disputed. Thus, the mentioned ma is a relative noun, and the deleted one is an indefinite noun qualified by an adjective, which has no basis. This is the end [of that argument]. You know that the deletion of the explicit relative noun in such instances is more frequent than can be counted.

The letter lam (in lillahi) is used, even though Tasbih is transitive by itself—as in His saying: "...and glorify Him (tusabbihuhu)"—for the sake of emphasis. It is an added lam for that purpose, as in "I gave counsel for him" (nasahtu lahu) and "I gave thanks to him" (shakartu lahu). It is also said to be for causality, with the verb treated as intransitive—meaning the act of glorification was performed for the sake of Allah the Exalted and purely for His countenance. There is something in this that is not hidden.

The past tense is used here, and in some similar verses, while the present tense is used in others, to signal the realization of glorification at all times. In every instance, it indicates that it is the nature of that to which glorification is attributed to glorify Him; it is its constant habit and practice. As for the present tense's indication of this, it is to denote continuity up to the time of informing, and likewise in the future, due to the generality of the meaning necessitating glorification, and the suitability of the wording for this, as it is stripped of temporal specificity. It was preferred over the nominal form to indicate the renewal of glorification after glorification. As for the indication of the past tense, it is also for being stripped of temporal specificity, along with the certainty that is its requirement, thus encompassing the past as well as the future. It is also said that the signaling of continuity is derived from the combination of the past and present tenses, as the past indicates continuity up to the time of informing, and the present indicates continuity in the present and the future; thus, together they encompass all times.

Al-Tibi said: Some chapters were opened with the verbal noun (masdar), some with the past tense, some with the present, and some with the imperative. Thus, it covers all aspects of this word, signaling that all created beings, from the moment of their emergence from non-existence into existence until eternity, are glorifying and sanctifying His essence—the Almighty and Exalted—in word and deed, willingly or unwillingly: "And there is not a thing except that it glorifies [Him] with His praise."

"And He is the All-Mighty" — The All-Powerful, the Overcomer, whom nothing can dispute or hinder. "The All-Wise" — The One who does nothing except what wisdom and benefit require.

The sentence is a corroborative, appended clause (i'tirad tadhyili) that confirms the content of what precedes it and intimates the cause of the ruling, as is His saying: [...]