Tafsir of Nuh 71:14

That is, while you are in a state entirely contradictory to what you are currently upon. It is that you know—He, the Exalted and Majestic—created you by graduating you through states: elements, then nutrients, then mixtures, then drops (nuṭfah), then clinging clots (‘alaqah), then morsels of flesh (muḍghah), then bones and flesh, then another creation.

Falling short in reverence toward One whose state is such, in terms of overwhelming power and absolute beneficence, while possessing this knowledge, is something that hardly proceeds from a rational person. Therefore, the sentence is a circumstantial clause (ḥāl) related to the agent of "you do not hope" (lā tarjūna), reinforcing the denial.

Al-aṭwār (stages) refers to various states. Poets have cited:

If he recovers, his madness has flown; For a man is created in a stage after stages.

Interpreting it as the states you have heard is the position of a group of scholars. It is also what is necessitated by reports from Ibn Abbas and Mujahid, even if they omitted the mention of the drop, the clot, and the morsel.

It is said that what is meant are the various states after birth until death: childhood, youth, middle age, old age, strength, and weakness. Others say it refers to different colors, forms, temperaments, and religions. Others say it refers to health and sickness, the perfection or deficiency of limbs, wealth and poverty, and the like.

As for the argument that "hope" (rajā’) means aspiration, as is its known origin, and "reverence" (waqār) means to show reverence—like salām meaning taslīm (to greet)—the intent being exaltation, then "for Allah" (li-Llāh) is an explanatory phrase for the muwaqqar (the One to be revered), the Exalted. It is thus the predicate of a deleted subject; meaning, "my aspiration is for Allah," or it is linked to a deleted term clarified by the mentioned one, meaning "a reverence for Allah." It is not linked to the aforementioned [verb] based on the rule validated in the Kashshaf—despite its criticisms—that the object of a verbal noun (maṣdar) absolutely cannot precede it. If it were delayed, it would be a connective for it.

The meaning would be: "Why are you not in a state where you hope for Allah, the Exalted, to exalt you in the Abode of Reward?" Its essence is: "Why do you not hope to be revered and exalted?" (in the passive voice). It is as if it were said, "For whom is this reverence?"—meaning, "Who is the one that will exalt us and reserve His exaltation for us?"—and the response was "For Allah."

He explained this by saying, "in a state..." as an indication that He is reproaching them for their delusion, as if it were said: "Why are you deluded and not hoping?" Making the exhortation to hope a metonym for the exhortation to faith and righteous deeds is because hope necessitates the establishment of causes, unlike delusion. This is an allusive metonymy (kināyah imā’iyyah), for there is no intermediary. If it were considered symbolic (ramziyyah)—due to the obscurity of the difference between hope and delusion for the majority—it would be a valid perspective, as stated in al-Kashshaf.

The Mufti of the lands of Rum (may mercy be upon him) refuted this, arguing that the disbelievers’ lack of hope for Allah’s exaltation of them in the Abode of Reward is not within the realm of the improbable or the deniable. Moreover, interpreting waqār as tawqīr (reverence) is forced, and claiming that "for Allah" is an explanation for the muwaqqar, while simultaneously arguing that if it were delayed it would be a connective for waqār, involves an evident contradiction. For if it is an explanation for the muwaqqar, it necessitates that the reverence originates from Him (the Exalted) and that waqār is a description of the addressees. If it is a connective for waqār, it necessitates that the reverence originates from them and that waqār is a description of Him (the Exalted).

The answer to the issue of contradiction is: when you say, "He struck for Zayd," Zayd could be the doer or the recipient; the validity of both additions is sufficient witness. Thus, when delayed, waqār could be interpreted as tawqīr originating from Him (the Exalted), making waqār a description of the addressees; or it could be related to it, making the tawqīr originate from them, with waqār being a description of Him (the Exalted). The furthest extent of the matter is that when "For Allah" was placed first, its connection to the delayed verbal noun became impossible, so it became an explanatory phrase, and the context designated the intent that the tawqīr originates from Him (the Exalted). Where is the contradiction in this?

Yes, the discussion remains regarding the context. Perhaps it is that these people deemed it improbable that they would be accepted or that Allah would be kind to them if they abandoned their falsehood. Thus, this is a completion of the removal of the doubt regarding their saying: "How will He accept us and be kind to us?" etc.

From this answer, one learns that the claim—that the disbelievers’ lack of hope for Allah’s exaltation is not in the realm of the improbable—is refuted, as is evident. Based on this, it is said that His saying, "And He created you..." up to "wide paths," is to demonstrate that He (the Exalted) continues to bestow favors upon you despite your disbelief, so how would He not be kind to you and revere you if you believed?

Al-aṭwār is interpreted as the various matters that befall a human throughout his ages—such as childhood, youth, middle age, and others—some of which occur during a state of disbelief and are suitable to be cited as a favor. It is accepted that the return to the earth (burial) is among the favors, based on the fact that it conceals the hideousness of the bodies in the easiest manner after the occurrence of the necessary death in this existence.

Truthfully, after all this, whether it is sound or not, the aforementioned interpretation is forced and far from the literal meaning by many degrees.

Others say the meaning is: "Why do you not fear Allah, the Exalted?"—referring to His forbearance and refraining from hastening punishment, so that you might believe. Thus, "hope" (rajā’) means fear, and "reverence" (waqār) means forbearance (ḥilm), either literally—as is the appearance of al-Raghib’s words—or as a metaphor, due to their association in the latter, or as a figurative usage, since forbearance does not typically lack reverence.

In a narration from Ibn Abbas, it is interpreted as "the outcome," where he said: "Why do you not fear the outcome for Allah?" This is then an allusive metonymy, derived from waqār in the sense of steadfastness. From Mujahid and al-Daḥḥāk: the meaning is "Why do you not show concern for the greatness of Allah?" Qutrub said: This is the language of the people of Hijaz, Hudhayl, Khuza‘ah, and Muḍar; they say, "I did not arju," meaning "I did not care."

The most apparent of meanings is what we mentioned first. And when He mentioned these signs concerning the self, He followed them with some of the signs of the horizons. Due to the distance between the two matters in rank, He did not use a conjunction, but broke off and said: