Hūd: (121-123) And say to those who do not...

Translation and Exegesis

When the Almighty reached the utmost limit in offering excuses, warnings, encouragement, and threats, He followed that by saying to the Messenger: {And say to those who do not believe} and to whom these eloquent explanations had no effect: {“Do [as you will]; indeed, We are doing [as We will].”}

This is precisely what God Almighty narrated that the Prophet Shu'ayb (peace be upon him) said to his people. The meaning is: "Do everything you are capable of doing against me in terms of evil, for We too are doing [what We will]."

Although the form of {Do} (i‘malū) is an imperative command, it is intended as a threat, similar to God Almighty’s saying to Iblīs: {“And instigate those you can among them with your voice, and rally against them your horsemen and your foot soldiers”} (Al-Isrā’: 64), and {“So whoever wills - let him believe; and whoever wills - let him disbelieve”} (Al-Kahf: 29).

Wait for the failure that Satan promises you, for We are waiting for the types of forgiveness and favor promised by the Most Merciful. Ibn ‘Abbās (may God be pleased with him) said: {And wait} means: "Wait for destruction, for We are waiting for punishment for you."

Then, the Almighty mentioned a noble, comprehensive conclusion encompassing all lofty, sacred objectives, saying: {And to God belongs the unseen [knowledge] of the heavens and the earth.}

Know that the totality of what a person needs to know comprises three matters: the past, the present, and the future.

1. The Past: This is knowing the existent being that existed before him. That preceding existent is the One who brought him from non-existence into existence, and that is God Almighty and Exalted.

Know that the reality of God's Essence and the nature of His Being are utterly unknown to humankind. What is known to humankind are His Attributes. These Attributes are divided into two categories: Attributes of Majesty (Jalāl) and Attributes of Honor (Ikrām).

As for the Attributes of Majesty, they are negations (or privations), such as saying: He is not a substance, nor a body, nor this, nor that. In reality, these negations are not attributes of perfection, because negation is non-existence, and pure non-existence and mere denial contain no perfection.

Therefore, our saying, {Neither drowsiness overtakes Him nor sleep} only conveys meaning because it indicates His encompassing, perpetual knowledge, free from change. If it did not imply that, the absence of sleep would not indicate perfection at all. Do you not see that the dead and inanimate objects are not overtaken by drowsiness or sleep?

And His saying, {And He feeds while He is not fed} (Al-An‘ām: 14), only conveys Majesty, Perfection, and Greatness because saying {and He is not fed} implies that He is the Necessary Existent by Himself, independent of food and drink, indeed, independent of everything else.

Thus, it is established that the Attributes of Perfection, Glory, and Loftiness are the Affirmative Attributes (Ṣifāt al-Thubūtiyyah). The noblest of the Affirmative Attributes indicating Perfection and Majesty are two: Knowledge and Power. For this reason, God Almighty described His Essence with these two in the context of glorification, praise, and commendation in this verse.

• As for the Attribute of Knowledge: It is His saying: {And to God belongs the unseen [knowledge] of the heavens and the earth.} This means His knowledge encompasses all universals and particulars, all non-existent things and existent things, all present things and hidden things. The full explanation of how this term indicates the utmost perfection has been covered in our exegesis of His saying: {And with Him are the keys of the unseen; none knows them except He} (Al-An‘ām: 59).

• As for the Attribute of Power: It is His saying: {And to Him is returned all matter.} This means that everything returns to Him. This can only be the case if He is the source and origin of everything. Whoever is the origin of all contingent beings and to whom all created things return must possess immense Power, His Will must be effective, and He must be the Subduer of non-existence through existence and realization, the Compeller over it by potentiality, action, and completion.

These two Attributes are mentioned to explain the Majesty of the Originator and the description of His Greatness.

2. The Present (The Second Rank): This is the rank that a person must know about: what is important for him during his life in this world. This is nothing other than perfecting the soul with spiritual knowledge (ma‘ārif rūḥāniyyah) and sacred illuminations (jalāyā qudsiyyah). This rank has a beginning and an end.

• Its beginning is engaging in physical and spiritual acts of worship. * As for physical acts of worship, the best movement is prayer (Ṣalāh), the most complete stillness is fasting (Ṣawm), and the most beneficial righteousness is charity (Ṣadaqah).
  • As for spiritual worship: It is reflection (fikr) and contemplation (ta’ammul) upon the wonders of God’s creation in the dominion of the heavens and the earth, as He says: {And they reflect upon the creation of the heavens and the earth} (Āl ‘Imrān: 191).
  • The end of this rank is turning away from secondary causes to the Primary Cause, disregarding all contingent beings and created things, directing the pupil of the intellect toward the Light of the Realm of Majesty, and immersing the spirit in the splendors of the Realm of Greatness. Whoever reaches this degree sees everything else rushing, lost in the arena of His Greatness, perishing and vanishing in the splendor of His Names.

The essence of the matter is that the first degree of the journey toward God Almighty is servitude to God, and the last degree is reliance upon God. For this reason, He said: {So worship Him and rely upon Him.}

3. The Future (The Third Rank): This is the rank important for every doer: knowing what his state will be after the passing of this physical life, and whether his deeds have an effect on happiness or misery. This is alluded to by His saying: {And your Lord is not heedless of what you do.}

The purpose is that the obedience of the obedient will not be lost, nor will the state of the rebellious deniers be neglected. This occurs when they are brought forth to the Station of Resurrection, held accountable for the smallest speck (naqīr) and the smallest date-seed groove (qiṭmīr), and admonished for the small and the great. Then, the outcome of the matter is achieved: a group in Paradise and a group in the Blaze.

It is thus clear that this verse is sufficient in alluding to all lofty objectives and sacred purposes, and that there is no higher ascent for intellects beyond it, nor an end for thoughts. And God is the Guide to what is correct.

The Surah is completed by the praise and help of God. It was found in the handwriting of the author (may God be pleased with him) in the manuscript from which it was transferred, the exegesis of this Surah, completed before the dawn of Monday night in the month of Rajab, may God seal it with goodness and blessing in the year 601 AH.

I had a righteous son of good conduct who passed away in a foreign land in the prime of his youth. My heart was burned by that affliction. Therefore, I implore my brothers in faith and partners in seeking certainty, and everyone who reads this book and benefits from it, to remember that young man with mercy and forgiveness, and to remember this poor soul with prayer, saying: {“Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.”} (Āl ‘Imrān: 8).

And may God bless His best creation, Muhammad, and all his family and companions.