Tafsir of Yunus 10:4

Tafsir of Surah Yunus (10:4)

(4) إليه مرجعكم جميعًا...

After establishing the proofs for the existence of the Originator (God), the Almighty follows this by presenting what indicates the truth of the Resurrection (Ma'ad). This section contains several critical issues (Masā'il).

The denial of the Resurrection and Reassembly is not a matter of self-evident knowledge. Several points support this:

1. Disagreement Among the Wise: Rational people have differed regarding its occurrence. The majority of religious adherents affirm its possibility. Matters that are self-evidently impossible cannot be subject to such disagreement.
2. Comparison with Self-Evident Truths: When we examine our sound intellects, we find that the impossibility of "one being double two" is fundamentally different in strength from the impossibility of the Resurrection.
3. The Nature of the Soul:
   • If we affirm the existence of the rational soul (al-Nafs al-Nātiqah), the issue is resolved. Just as it was not impossible for this soul to attach to the body the first time, it is not impossible for it to attach again.
   • If we deny the soul, the possibility remains, as it is not far-fetched that God could reassemble the scattered parts a second time and recreate the first human being.
4. Quranic Examples of Possibility: The Almighty has mentioned numerous examples indicating the possibility of Resurrection and Reassembly.

Examples of Possibility:

1. Revival of the Earth: We see the earth barren and dry in autumn due to summer heat. Then, God sends rain in winter and spring, causing it to become adorned with marvelous flowers and strange lights. This is like the verse:

   "It is Allah Who sends the winds so that they stir up clouds, then We drive them to a dead land and thereby bring the earth to life after its death. Thus shall be the Resurrection." (Fatir 35:9) This is supported by other verses like: "And among His signs is that you see the earth humble [dry], but when We send down water upon it, it stirs and grows." (Fussilat 41:39) ... "That is because Allah, He is the Truth, and it is He Who gives life to the dead." (Al-Hajj 22:6) And: "Have you not seen that Allah sends down water from the sky and causes it to enter the earth in springs, then brings forth thereby crops of varying colors? Then..." (Az-Zumar 39:21) — the purpose here is to alert to the Resurrection. And: "Then He causes him to die and buries him. Then, when He wills, He will resurrect him. No! He has not yet performed what He has commanded him. Let man look at his food." (Abasa 80:21-24) The Prophet (peace be upon him) also said: "When you see spring, mention the Resurrection frequently." The similarity between spring and Resurrection lies in the point mentioned above.

2. Personal Growth and Decline: Each person experiences growth and increase (fatness) and subsequent decrease and withering (leanness). Yet, one can return to the initial state of fatness. If the partial return is possible, the complete return (Resurrection) is not impossible. This is alluded to in:

   "And We are able to create you in a form you do not know." (Al-Waqi'ah 56:61). Since God was able to create you initially, and then create your parts gradually during your life without you knowing the timing of their formation or diminution, it must be equally possible for Him to reassemble you after decay in the graves for the Day of Judgment.

3. The Priority of Initial Creation: Since God was able to create us ab initio (from nothing) without a prior example, it is even more fitting that He is capable of recreating us after the first creation. This is mentioned in several verses:
   • "Indeed, it is He who begins creation; then He repeats it..." (Yunus 10:4)
   • "Say, 'He will give life to them who produced them the first time...'" (Ya-Sin 36:79)
   • "And you certainly knew the first form of creation, so why do you not remember?" (Al-Waqi'ah 56:62)
   • "Does man think that We will not assemble his bones? Yes, [We are able] to form his very fingertips." (Al-Qiyamah 75:3-4) ... "Is not that [Creator] able to give life to the dead?" (Al-Qiyamah 75:40)
   • "O people, if you are in doubt about the Resurrection, then indeed, We created you from dust..." (Al-Hajj 22:5) ... "That is because Allah, He is the Truth, and it is He Who gives life to the dead, and that He is over all things competent. And that the Hour is coming, there is no doubt about it, and that Allah will resurrect those who are in the graves." (Al-Hajj 22:6-7) In this last verse (Al-Hajj 22:5-7), God establishes the Resurrection through:
   • The First Creation: Arguing that if the first creation occurred through transitions, why is the second creation impossible after many changes? ("If you are in doubt about the Resurrection, then indeed, We created you from dust.")
   • Analogy to the Earth: Comparing it to the revival of the dead earth.
   • God's Truthfulness: Affirming that God is the Truth, which necessitates complete power, knowledge, and wisdom.

4. Challenging the Disbelievers:

   "Say, 'Be stones or iron, or any creation that is greater in your minds [to be resurrected].' They will say, 'Who will bring us back?' Say, 'The One who created you the first time.'" (Al-Isra 17:50-51).

5. The Greater Creation: If God is capable of creating something greater than human bodies (like the heavens and the earth), how can His inability to recreate them be argued? If the more difficult act is possible, the easier one is certainly possible. This is mentioned in:
   • "Is not He Who created the heavens and the earth capable of creating the like of them?" (Ya-Sin 36:81)
   • "And does man not remember that We created him before, while he was nothing? And We will surely resurrect him, and he is not capable of [creating] himself." (Al-Hajj 22:62) [Note: The excerpt seems to conflate verses here, but the intent is clear: comparing creation of heavens/earth to resurrection.]
   • "Is the creation of the heavens and the earth greater than the creation of mankind?" (An-Nazi'at 79:27).

6. Analogy to Waking from Sleep: Waking after sleep is an analogy for Resurrection after death, as sleep is the brother of death.

   "And it is He who takes your souls at night and knows what you have earned by day." (Al-An'am 6:60). This is followed by mention of death and resurrection: "And He is the Conqueror above His servants, and He sends over you guardians until when death comes to one of you, Our messengers take him in death, and they do not fail [in their duty]. Then they are returned to Allah, their true Master." (Al-An'am 6:61-62). And: "Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep..." (Az-Zumar 39:42) ... "Indeed, in that are signs for a people who give thought." (Ar-Ra'd 13:3).

7. The Nature of Opposites: Resurrection is only deemed strange because it involves the appearance of an opposite (life) after its opposite (death). However, this is not strange to God's power. Since death can follow life, why is life after death considered impossible? The ruling on both opposites is the same.

   "We have decreed death among you, and We are not to be outrun." (Al-Waqi'ah 56:60). Furthermore, fire (hot and dry) originates from green wood (cool and moist). "He [is it] who made for you from the green tree fire, and then you kindle from it." (Ya-Sin 36:80). Thus, the Resurrection is not intellectually implausible.

The Ummah is divided into two groups regarding the necessity of Resurrection:

1. Group 1 (The Rationalists): They argue that God, being Merciful, Just, and free from inflicting harm unless for a greater benefit, must establish the Resurrection.
2. Group 2 (The Voluntarists): They deny any obligation upon God, asserting He does whatever He wills.

Arguments of Group 1 (Necessity based on Justice):

Argument 1: The Necessity of Reward and Punishment God created beings, gave them intellects to distinguish good from evil, and granted them the ability to act. It is incumbent upon His wisdom and justice to:

• Forbid them from insulting God, lying, harming His prophets and saints, and committing evil.
• Encourage them toward obedience, good deeds, and virtues. Failing to do so would contradict His description as Benevolent, Just, and mindful of His servants. Encouragement requires linking reward to obedience, and deterrence requires linking punishment to transgression. Since these rewards and punishments are not fully realized in this world, there must be another realm where they occur. Otherwise, God would be deemed a liar, which is false. This is the meaning of the verse: "To Him is your return, all of you. This is the promise of Allah, [made] truly."

• Objection 1: Isn't the inherent human recognition of good and evil sufficient motivation without explicit promise/threat?
  • Answer: While reason guides toward good, base desires (hawa) pull toward physical gratification. When conflict arises, a strong incentive is needed—which is the arrangement of promise and threat.
• Objection 2: If we accept the promise/threat, couldn't the purpose be merely to maintain world order (as per Zumar 39:16), and the actual reward/punishment might not occur?
  • Answer: If one allows for the possibility of God lying, then neither hope nor fear will arise from His words, as they might be false.
• Objection 3: Couldn't the reward/punishment be the pleasures and pains experienced in this life (health, sickness, joy, sorrow)?
  • Answer: In this life, a servant is like a laborer who cannot receive full wages while working, lest they cease striving. If the reward is deferred to the Hereafter, striving will be more intense. Moreover, we observe that the most pious people suffer the most grief, while the most ignorant and wicked enjoy the most pleasure. Thus, the realm of recompense cannot be this world; another life is necessary.

Argument 2: Distinguishing the Good from the Evil Sound intellect dictates that a Wise Being must differentiate between the doer of good and the doer of evil, and not equate the disbeliever with the obedient servant. Since this differentiation must manifest, it must occur either in this world or the next. The former is false, as we see disbelievers enjoying ease while the pious suffer. Therefore, a subsequent realm is necessary. This is the meaning of the verse and similar ones (e.g., Taha 20:15, Sad 38:28).

• Objection: Why can't God refrain from differentiating between the good and evil in reward/punishment, just as He doesn't differentiate in physical appearance or wealth?
  • Answer: This objection strengthens our proof. Intellect demands differentiation, but sensory evidence shows the opposite in this world (the pious suffer, the wicked prosper). Thus, another realm must exist to show this disparity. Furthermore, perhaps God knows that if the ascetic received the blessings given to the wicked, he would become arrogant, and if the wicked faced the ascetic's hardships, he would increase in evil (cf. Ash-Shura 42:27).

Argument 3: The Purpose of Creation and Order God tasked humanity with servitude: "And I did not create the jinn and mankind except to worship Me." (Adh-Dhariyat 51:56). A Wise Lawgiver must ensure the means for fulfilling this command. Since humans are naturally inclined toward pleasure and ease, without the deterrent of the Hereafter, chaos (harj wa marj) and great strife would ensue, preventing anyone from engaging in worship. Therefore, the realm of reward and punishment must exist to maintain world order and allow for obedience.

• Objection: Isn't the fear of worldly rulers sufficient to maintain order?
  • Answer: No. If a ruler fears no accountability (neither from the people nor the Hereafter), he will commit the worst injustices because his selfish desires are active with no deterrent. If he fears the people, then the people will not fear him intensely enough to deter them from wrongdoing. Thus, world order is perfected only through belief in and fear of the Hereafter.

Argument 4: Justice for the Oppressed If a powerful Sovereign has strong and weak slaves, it is incumbent upon Him, if He is Merciful and caring, to grant justice to the weak oppressed against the strong oppressor. If He does not, He is consenting to the injustice, which contradicts His nature as the Most Merciful and Benevolent. Since God is a Sovereign, Wise, and free from injustice, He must grant redress to the oppressed against the oppressors. This redress has not occurred in this world, where the oppressed may remain humiliated while the oppressor remains powerful. Thus, another realm is necessary for this justice.

• Objection: If God empowered the oppressor to commit injustice in this world, doesn't that imply His consent to the injustice?
  • Answer: The power to commit injustice is inseparable from the power to commit justice and obedience. If He were unable to allow injustice, He would be unable to allow good deeds, which contradicts wisdom. Therefore, He must enable both, and He will later take vengeance for the oppressed.

Argument 5: The Purpose of Creation (Benefit) The world was created either without purpose/benefit, or with purpose/benefit. The former contradicts His description as Merciful and Generous. If the latter is true, this benefit must occur either in this world or another. The former is false for two reasons:

1. Worldly pleasures are physical, merely the removal of pain—a negative state that existed before creation. Thus, creation would be pointless.
2. Worldly pleasures are mixed with pain, affliction, and calamity; pleasure is but a drop in an ocean of suffering. Therefore, the realm where true intended pleasure is attained must be another realm.

• Objection: Does God not inflict severe punishment on the inhabitants of Hell without a corresponding benefit? Why can't we say He created this world without benefit?
  • Answer: The difference is that the punishment in Hell is deserved due to evil deeds. The harm in this world is undeserved, and therefore, it must be followed by great benefits and joys to compensate for the preceding harms. Otherwise, the Actor would be malicious, contradicting His nature as the Most Merciful.

Argument 6: Human Dignity If there were no Hereafter, humans would be lower and more contemptible than all animals. This is false.

• The Premise: Human suffering in this world exceeds that of animals. Animals are carefree when afflicted because they lack thought. Humans, due to intellect, constantly reflect on the past (leading to grief) and the future (leading to fear). Physical pleasures are shared with animals (e.g., what tastes good to a beetle tastes good to a human).
• The Conclusion: If there were no Hereafter to perfect the human condition and reveal happiness, the gift of intellect would only lead to increased sorrow, grief, and pain without compensation. This would make humanity the lowest of creatures, even lower than worms. Since this is clearly false, the Hereafter must exist, and humanity was created for it, using intellect to gain the means for that eternal happiness. This is why intellect is honored.

Argument 7: Progression of States God is capable of granting blessings in two ways: mixed with affliction (as in this world), or pure (without affliction). Since He granted the first type in this world, He must grant the second type in another realm to demonstrate the perfection of His Power, Mercy, and Wisdom. There, He rewards the obedient, forgives the sinful, and removes grief and doubt. This is supported by the analogy of human development:

1. Womb: Tightest, most foul place.
2. Cradle: Better and nobler than the womb, yet bound tightly.
3. Childhood/Youth: Better than the cradle; moving freely, eating good food.
4. Adulthood: Better still—becoming a ruler or a scholar of truths. By analogy (istiqra'), the state after death must be nobler, higher, and more joyous than physical pleasures.

Argument 8: The Precautionary Principle (Al-Ihtiyat) If we believe in the Resurrection and prepare for it:

• If the belief is true, we are saved, and the denier is ruined.
• If the belief is false, this conviction causes us no harm. The only loss would be missing out on physical pleasures, which a wise person should disregard because: (a) they are base (shared with insects and dogs), and (b) they are fleeting. Therefore, precaution demands belief in the Resurrection. (Poetic verse cited illustrating this point).

Argument 9: Analogy to Earth's Cycles We observe that in living animals, severed parts (nails, hair) regrow, wounds heal, and blood flows. Upon death, these functions cease; severed parts do not regrow, blood coagulates, and the body decays. The earth mirrors this:

• Spring: Springs flow, hills swell, water is drawn into trees (like blood in an animal). Flowers and fruits emerge (Hajj 22:5). If a plant part is cut, it regenerates; if a branch is cut, it heals.
• Winter: Springs dry up, moisture vanishes, and things decay. If a branch is cut, it does not regrow. This mirrors life and death. Since the earth returns to life in the second spring, why should the human, who is nobler than plants, not return to life?

• Objection: Animal bodies scatter and disintegrate upon death, unlike the earth.
  • Answer: Man is defined by the rational soul (a permanent essence), or, if we deny that, by permanent original parts that flow through the body. Thus, the objection is removed.

Argument 10: The Origin of the Semen The body originates from semen, which is gathered from the entire body. When semen separates, weakness affects the whole body. The semen's material comes from food, which comes from elemental parts scattered across the earth. These parts gathered to form a plant, which was eaten by a human, forming blood, which formed subtle parts, which then formed the semen. Thus, the parts forming the human body were scattered across the earth, seas, and air, and gathered together. Upon death, these parts scatter again. If they gathered once, it is not impossible for them to gather again in the same manner. Furthermore, the body in the womb, though tiny and fluid, is the same person as the old man. The body constantly loses parts due to natural heat, yet we know the old man is the same as the infant. This proves that bodily parts are constantly decaying while the person remains the same. Therefore, the person must be either a separate, abstract essence, or a subtle, luminous body remaining despite bodily decay. In either case, return to the physical form is possible, and the resurrected person is the identical person.

Argument 11: The Argument from Initial Creation (Ya-Sin 36:77)

"Has man not seen that We created him from a sperm-drop? And suddenly he is a clear adversary." (Ya-Sin 36:77). This refers to the scattering of parts mentioned in Argument 10. This is supported by: "And certainly did We create man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging." (Al-Mu'minun 23:12-13). This verse is best explained by the chain: Clay forms plants $\rightarrow Human eats plants \rightarrow Blood forms \rightarrow$ Blood forms semen. After mentioning this, God recounts the denier's objection: "Who will give life to bones while they are decayed?" (Ya-Sin 36:78). God then proves the possibility of resurrection via two paths:

1. Analogy to the Similar: "Say, 'He will give life to them who produced them the first time, and He is All-Knowing of every creation.'" (Ya-Sin 36:79). This shows perfect Power (giving life) and perfect Knowledge (knowing every creation, refuting philosophical claims that God cannot know particulars).
2. Analogy to the Greater: Proving possibility by citing a greater possibility.
   • Life requires heat and moisture, while earth is cold and dry (opposition). Yet, the fiery heat (stronger than natural heat) can arise from green wood. If that is possible, how can natural heat arise from the earth?
   • "Is not He Who created the heavens and the earth capable of creating the like of them?" (Ya-Sin 36:81). If He created the celestial bodies, He can resurrect humans. God concludes by stating the core principle: "Our command for a thing when He intends it is only that He says to it, 'Be,' and it is." (An-Nahl 16:40). Creation does not depend on instruments (like semen or the womb), as proven by the creation of the first father. Finally: "So exalted is He in Whose hand is the dominion of all things, and to Him you will be returned." (Ya-Sin 36:83). This implies He will not neglect the oppressed or fail to grant justice, aligning with the verse under discussion.

Argument 12: The Chain of Necessary Consequences

1. The world is contingent (muhdath) and must have a Creator who is Powerful, Knowing, and Self-Sufficient (Rich).
2. It is impossible for this Wise, Self-Sufficient God to leave His servants aimless, allowing them to lie about Him, insult Him, consume His blessings while worshipping idols, and deny His commands.
3. Therefore, He must have commands and prohibitions.
4. It is impossible to have commands/prohibitions without linking them to rewards and punishments, as otherwise, the commands would lack confirmation and the purpose would not be achieved.
5. It is impossible for Him to promise reward or threaten punishment and then fail to deliver. If He did, trust in His promises would vanish, rendering the entire system useless.
6. Therefore, the realization of reward and punishment is necessary, which requires Resurrection. If Resurrection is not established, all preceding necessary conclusions (Creator's existence, commands, rewards) collapse, leading to the denial of self-evident and necessary theoretical knowledge. Thus, the decayed bodies must be resurrected so the good receive reward and the evil receive punishment.

Arguments of Group 2 (Possibility based on Prophetic Testimony):

This group argues that Resurrection is possible, and since the Prophets (peace be upon them) informed us of it, we must accept it as true. Their proof of possibility rests on three premises:

1. The Nature of the Receptacle (The Human):
   • If man is the soul (the correct view), then since the soul's attachment to the body was possible the first time, its attachment the second time is also possible, whether the soul is a simple essence or a subtle body.
   • If man is the body (the furthest view), the specific arrangement of parts was possible the first time, so it is possible the second time.
2. The Nature of the Creator: The World's God is Powerful and Free-Willed, not necessitated, and capable of all possibilities.
3. The Creator's Knowledge: God is Omniscient of all particulars, enabling Him to distinguish the scattered particles of Zayd from those of Amr.

Once these three premises are established, Resurrection is possible. Since the Prophets affirmed its occurrence, and their truthfulness is proven by other evidence, we must affirm it, lest we deny them.

Objection 1: The Futility of Replacement If this world is replaced by another, the new world must be: (a) the same, (b) worse, or (c) better.

• (a) Replacement is futile.
• (b) Replacement with something worse is foolishness.
• (c) If better, was God capable of creating the better world initially? If yes, abandoning it for the worse world is foolishness. If no, then He transitioned from inability to ability/wisdom, which is impossible for the Creator.

• Answer: It is possible that preceding this world with the next world was the greater benefit (maslaha). The spiritual perfections necessary for the Hereafter can only be attained in this world. Once these perfections are achieved, remaining in this world would lead to corruption and deprivation of greater good.

Objection 2: The Circular Motion of Spheres Celestial motions are circular, and a circle has no opposite. That which has no opposite cannot undergo corruption.

• Answer: We refuted this in philosophical texts. The core refutation is proving that the celestial spheres are created entities, and anything created is susceptible to non-existence, separation, and disintegration. This is why the Surah begins with proofs of the spheres' contingency before discussing the Resurrection.

Objection 3: Identity and Accidents Man is this body, but the body is not merely its constituent parts, because those parts existed before the man. If the body is burned, the simple elements remain. The sum of these elements (earth, water, air, fire) is not the rational man. Therefore, these elements constitute man only under a specific arrangement, temperament, and form (accidents). When man dies and parts scatter, these forms and accidents cease to exist. The return of the non-existent (accidents) is impossible. Thus, the return of the identical man is impossible.

• Answer: We deny that the specific man is identical to this observable body; rather, he is the soul, whether defined as a simple essence or a subtle body accompanying the physical form.

Objection 4: Cannibalism If one person kills and eats another, the parts of both individuals end up in the eater's body, which is impossible.

• Answer: This objection is also based on the false premise that man is identical to the sum of his physical body. We have established that man is the soul. (The subtle body/original parts mentioned earlier are what the theologians call the al-ajzā' al-aṣliyyah). This concludes the rational discussion on the Resurrection.

"To Him is your return, all of you. This is the promise of Allah, [made] truly."

First Inquiry: The meaning of "To Him" (إليه) The preposition ilā (to) implies termination of purpose/destination. This seems to imply God occupies a space or direction.

• Answer 1: If we hold that the soul is a simple, abstract essence, the question of spatial direction is void.
• Answer 2: It means the return is to the place where no other ruler exists.
• Answer 3: It means the return is to the place where the promised recompense will occur.

Second Inquiry: The Identity of Man (Soul vs. Body) Many verses indicate that man is the soul, not the body, and that the soul existed before the body.

• Proof that man is not the body: God says regarding those killed in God's cause: "And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive..." (Al 'Imran 3:169). Necessarily, the physical body of the killed person is dead, yet the text affirms they are alive. Thus, their reality must be something other than the dead body.
• Proof that the soul preceded the body: The phrase "To Him is your return" implies that the entity returning must have been there previously. This is analogous to: "O tranquil soul, return to your Lord, content and pleasing [to Him]." (Al-Fajr 89:27-28) and "Then they are returned to Allah, their true Master." (Al-An'am 6:62).

Third Inquiry: The Meaning of "All of You" (جميعًا) It is in the accusative case as a circumstantial adverb (ḥāl), meaning the return happens while you are all gathered. This indicates the intended return is not death, but the Resurrection (Qiyamah).

Fourth Inquiry: The Implication of Confinement (إليه) The phrase "To Him is your return" implies exclusivity (Hassr): the return is only to God; no judgment is His except His own; no command is effective except His.

Regarding "This is the promise of Allah, [made] truly" (وعد الله حقا):

• First Sub-Issue: Wa'd Allāh (The promise of Allah) is in the accusative case, implying the meaning: "Allah promised you a promise." Since "To Him is your return" means a promise of return, Wa'd Allāh acts as an emphatic source noun (maṣdar mu'akkid) confirming the return. Ḥaqqan (truly) then confirms the promise itself. Thus, multiple layers of emphasis are present.
• Second Sub-Issue: Wa'd Allāh is sometimes read as a verb (implying "Allah promised").

After affirming the possibility of Resurrection, God mentions what proves its occurrence: "Indeed, it is He who begins creation; then He repeats it."

First Sub-Issue: Establishing the Proof of Repetition God has proven He is the Creator of the heavens, the earth, and everything within them (minerals, plants, animals, humans). Any being capable of an act, whose power is permanent, and who possesses complete knowledge, can repeat that act exactly. This proves God can recreate man after death.

Second Sub-Issue: Annihilation vs. Reassembly Muslims agree God is capable of annihilating the bodies of the world, but they differ on whether He actually does so. Some say He annihilates them. They use this verse and similar ones (like Anbiya 21:104: "The Day We roll up the heaven as a book is rolled up...") to argue that since God states the repetition will be like the beginning, and the beginning was from absolute nothingness ('adam), the repetition must also be from nothingness.

Third Sub-Issue: Implied Context There is an implied context: "He begins creation to command them to worship Him, then He causes them to die, then He repeats them..." (similar to Baqarah 2:28). The command to worship is omitted here because it was mentioned just before (Yunus 10:3: "That is Allah, your Lord, so worship Him"). The death is omitted because the mention of repetition implies it.

Fourth Sub-Issue: Grammatical Readings The reading of an (that) varies between inna (with fatḥa) and inna (with kasra). Kasra implies a new sentence (a statement). Fatḥa has two possibilities: (1) The meaning is: "To Him is your return because He begins creation and repeats it." (2) The meaning is: "Allah promised a true promise: the beginning of creation and its repetition."

The purpose of "To Him is your return, all of you. This is the promise of Allah, [made] truly" is to establish the necessity of Resurrection so that the distinction between the good and the evil is realized, and the obedient receive reward and the disobedient receive punishment.

First Sub-Issue: The Ka'bi's View on Divine Purpose Ka'bi argued that the lām (for/to) in "To Him is your return" indicates God created beings for reward and mercy. He noted that the verse mentions reward with a lām of causation, but punishment is mentioned differently ("For those who disbelieve, there will be a drink of boiling water..."). This implies God created beings for mercy, not punishment, and did not intend disbelief for them.

• Answer: Attributing causation (ta'līl) to God's actions is impossible. If His action had an eternal cause, the action would be eternal. If the cause were contingent, it would lead to infinite regress.

Second Sub-Issue: Ka'bi on Initial Creation Ka'bi also argued that this verse implies God cannot create beings directly in Paradise without the intermediate step of creation in this world and subsequent testing.

• Answer: This relies on the invalid premise of attributing causation to God's decrees. Why couldn't God create beings initially out of pure favor, and then recreate them for the purpose of attaining the rewards of Paradise? This invalidates his argument.

Regarding "that He may recompense those who believe with justice" (ليجزى الذين آمنوا بالقسط):

• First Interpretation: Bi-l-qisṭ means "with justice." This relates to the verb li-yajziya (that He may recompense).
  • Question 1: If qisṭ means justice (neither more nor less), does this mean God gives only what is deserved, precluding any favor?
    • Answer: Reward, in our view, is purely favor. Even if desert is established, qisṭ primarily means fulfilling the due wage, not necessarily prohibiting addition.
  • Question 2: Why is justice specified only for the believers when God also judges disbelievers justly?
    • Answer: Specifying believers indicates special care and heightened precision regarding them.
• Second Interpretation (Stronger): It means: "That He may recompense those who believed by their justice (i.e., by their iqsāṭ), and by their fairness, as they did not wrong themselves by believing and doing righteous deeds, since polytheism is great injustice (Luqman 3:13), and sinners also wronged themselves (Fatir 35:32)." This interpretation is stronger as it contrasts with the subsequent phrase: "...and those who disbelieved, for them is a drink of boiling water and a painful punishment because they used to disbelieve."

"It is He who made the sun a shining light and the moon a light, and determined for it phases, that you may know the number of years and the calculation. Allah did not create this except in truth. He details the verses for a people who know."

This verse establishes the signs in the cosmos that point to God's wisdom and the truth of His message.