Surah Ibraheem 14:33

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ﳆ ﳇ ﳈ ﳉ ﳊ ﳋ ﳌ ﳍ ﳎ ﳏ

And He subjected for you the sun and the moon, continuous [in orbit], and subjected for you the night and the day.

Ibrahim (14:32-34)

Allah is He Who Created...

Know that after Allah extensively discussed the states of the fortunate and the wretched, and since the greatest foundation and highest station for attaining happiness is the knowledge of Allah by His Essence and Attributes, while wretchedness stems from the lack of this knowledge, it is fitting that Allah concluded the description of the states of the fortunate and the wretched with proofs indicating the existence of the Creator, the perfection of His Knowledge, and His Power.

Here, Allah mentioned ten types of proofs:

The creation of the heavens.
The creation of the earth. (Indicated by: {Allah is He Who created the heavens and the earth})
{And sent down water from the sky and thereby brought forth fruits as provision for you} (The third proof).
{And He has subjected the ships to you, that they may sail through the sea by His command} (The fourth proof).
{And He has subjected the rivers to you} (The fifth proof).
And 7. {And He has subjected the sun and the moon, both constant in their courses} (The sixth and seventh proofs).
And 9. {And He has subjected the sun and the moon} (The eighth and ninth proofs).
The tenth proof is: {And He gave you of all that you asked Him}.

These ten proofs have been mentioned, established, and explained multiple times in this book. Nevertheless, it is appropriate to mention some benefits here.

Know that {Allah} is the subject (Mubtada'), and {He Who created} is the predicate (Khabar).

Allah began by mentioning the creation of the heavens and the earth. We have previously discussed in this book the many ways in which the heavens and the earth indicate the existence of the Wise Creator. He began with them here because they are the two fundamental origins from which the subsequent proofs branch out.

He then said: {And sent down water from the sky and thereby brought forth fruits as provision for you}. This contains several discussions:

First Discussion: If there were no sky, the descent of water from it would not be valid. If there were no earth, there would be nothing for the water to settle upon. Thus, their existence is necessary for this desired outcome to be achieved.

Second Discussion: Regarding {And sent down water from the sky}: There are two opinions: 1. The water descended from the clouds, and the cloud is named Sama' (sky) derived from Sumuww (height/elevation). 2. Allah sent it down from the heaven itself. This is considered remote, as a person might stand on a high mountain peak and see the clouds below him. If he descends the mountain, he sees those clouds raining down upon them. Since this is observable by sight, disputing it is futile.

Third Discussion: Some scholars say that Allah brought forth these fruits through the water sent down from the sky according to established custom ('adah). This is because there is a benefit for the accountable in this matter: if they realize that even for these small benefits, hardship and toil must be undertaken in their acquisition, then the great, eternal benefits in the Hereafter are more deserving of striving for. If a person abandons comfort and pleasures seeking these meager goods, then abandoning worldly pleasures to attain the reward of Allah and escape His punishment is even more appropriate. This is why, when accountability ceases in the Hereafter, Allah grants every soul what it desires without effort or fatigue. This is the view of the theologians (Mutakallimun).

Another group says that Allah creates the fruits and crops directly through the water descending from the sky. This is a purely theological issue, which we have discussed in Surah Al-Baqarah.

Fourth Discussion: Abu Muslim said that the word {fruits} (thamarāt) usually refers to what grows on trees, but it also applies to crops and vegetation, as in His saying: {Eat of its fruit when it bears fruit and give its due on the day of its harvest} (Al-An'am: 141).

Fifth Discussion: Regarding {and thereby brought forth fruits as provision for you}: This means that Allah brought forth these fruits specifically to be provision for us. The intent is that Allah intended, by creating these fruits, to convey good and benefit to the accountable, because benevolence is only benevolence if the benefactor intends to convey benefit to the recipient.

Sixth Discussion: The author of Al-Kashshaf said: {of the fruits} (min al-thamarāt) is an explanation (Bayān) of provision (rizq), meaning He brought forth provision which is fruits. Alternatively, min al-thamarāt can be the object of akhraja (brought forth), and rizqan (provision) can be a circumstantial accusative (Hāl) of the object, or an accusative based on the verbal noun (Maṣdar) of akhraja, since it is in the meaning of rizq. The implied structure would be: "He brought forth from the fruits provision for you."

The Fourth Proof: {And He has subjected the ships to you...}

This proof, similar to {And among His signs are the ships moving through the sea like mountains} (Ash-Shura: 32), contains several discussions:

First Discussion: The benefit derived from what grows on the earth is only perfected by the existence of ships sailing the sea. This is because Allah has specialized each region of the earth with a different type of His bounty, such that the bounty of one region can be transported to another, increasing profit in trade. This transportation is only possible via the ships of the land (camels) or the ships of the sea (the vessels mentioned in this verse).

If it is asked: What is the meaning of {And He has subjected the ships to you} when the construction of a ship is the work of human beings?

We reply:

According to our view (that the action of the servant is created by Allah), there is no question.
According to the Mu'tazila school, Al-Qadi answered by saying: If Allah had not created the hard trees from which ships can be constructed, nor created iron and other tools, nor taught people how to use them, nor created water with the property of flowing (which allows ships to sail), nor created the winds and the strong movements within them, nor widened the rivers and made them deep enough for ships to sail, then the benefit of ships would not occur. Because Allah is the Creator of these conditions and the Controller of these matters, attributing the ships to Him is appropriate.

Second Discussion: Allah attributes this subjugation to His command (Amr) because the Great King is rarely described as having done something directly; rather, it is said that He commanded such-and-such, to magnify His status. Some interpret this literally based on {His command, when He intends a thing, is only that He says to it: "Be," and it is} (An-Nahl: 40). The deeper meaning of this returns to what we have already mentioned.

Third Discussion: Ships are inanimate objects, so their subjugation is metaphorical (Majāz). The meaning is that because the ship moves upon the water as the sailor desires, it becomes like an animal subjugated to him.

The Fifth Proof: {And He has subjected the rivers to you}

Know that seawater is rarely beneficial for agriculture. Therefore, Allah mentioned His favor upon creation by causing rivers and springs to burst forth so that water flows from them to places of crops and vegetation. Furthermore, seawater is not suitable for drinking; the water of rivers is suitable for this essential need.

The Sixth and Seventh Proofs: {And He has subjected the sun and the moon, both constant in their courses}

The benefit derived from the sun and the moon is immense, mentioned by Allah in verses such as: {And made the moon therein a light and made the sun a lamp} (Nuh: 16), {The sun and the moon follow courses [calculated]} (Ar-Rahman: 5), {And made therein a shining lamp and a moon giving light} (Al-Furqan: 61), and {It is He Who made the sun a shining light and the moon a light} (Yunus: 5).

The meaning of {constant in their courses} (dā'ibayn) is the continuous passage of something in its work according to an established habit. We mentioned this in {You will sow for seven years consecutively} (Yusuf: 47). The commentators said that {dā'ibayn} means they persist in their movement, their illumination, and their effect in removing darkness and in perfecting plants and animals. The sun is the sovereign of the day, and the moon is the sovereign of the night. Without the sun, the four seasons would not occur, and the world's affairs would be completely disrupted. We have exhaustively mentioned the benefits of the sun and moon at the beginning of this book.

The Eighth and Ninth Proofs: {And He has subjected the sun and the moon}

Their benefits are mentioned in the Qur'an, such as: {And made the night a covering, and made the day for livelihood} (An-Naba': 10-11), and {It is Allah Who made for you the night that you may rest therein and the day that makes things visible}. The theologians argue that the subjugation of the night and day is metaphorical because they are accidents ('arad), and accidents cannot be subjugated.

The Tenth Proof: {And He gave you of all that you asked Him}

After mentioning these great bounties, Allah clarified that He did not limit Himself to them, but rather gave His servants benefits and desires that cannot be enumerated or counted, saying: {And He gave you of all that you asked Him}.

The object is omitted, implying: "He gave you something of everything that was asked."

There is a variant reading where {min kull} is read with tanwin (indefinite), and {mā sa'altumūh} is a negation in the accusative case as a Hāl (circumstantial accusative): "He gave you of all that, without you asking for it."

Alternatively, mā can be a relative pronoun, meaning: "He gave you of all that you needed, and your conditions and livelihoods could not be set right except by it, as if you had asked or requested it by the language of the situation."

After mentioning these bounties, Allah concluded the speech by saying: {And if you should count the favors of Allah, you could not enumerate them}.

Al-Wahidi said that ni'mah (favor) here is a noun used in place of the verbal noun (Maṣdar). It is said: An'ama 'alayhi (He favored him), yun'imu (favoring), in'āman (favoring - verbal noun), and ni'mah (favor - noun). The noun stands in place of the verbal noun, similar to saying: Anfaqt 'alayhi infāqan (I spent upon him an expenditure) and nafaqah (spending), which have one meaning. Therefore, it is not pluralized because it is in the sense of the verbal noun. The meaning of {you could not enumerate them} is that you are unable to count all of them due to their abundance.

Know that if a person wishes to realize that grasping the categories of Allah's favors is impossible, he should contemplate just one thing to recognize his own inability. We mention two examples:

First Example: Physicians mention that nerves are of two types: cerebral and spinal. The cerebral nerves are seven, and they exhaust themselves trying to know the wisdom resulting from each of these seven spirits. Undoubtedly, each of the seven spirits divides into many branches, and each branch divides into finer branches, thinner than hair. Each has a pathway to the limbs. If even one tiny branch is impaired—either in quantity, quality, or position—the body's functions will be impaired. These fine branches are extremely numerous, and each has a specific wisdom. When a person reflects on this, he realizes that for every splinter of these nervous splinters, Allah has bestowed a great favor upon the servant, the loss of which would cause great harm. He certainly knows that he has no way to grasp or be aware of their conditions. At this point, he is certain of the truth of His saying: {And if you should count the favors of Allah, you could not enumerate them}. Just as you consider this in the nervous splinters, consider it in the arteries and veins, and in every simple and compound organ according to quantity, quality, position, action, and reaction, until you see the divisions of this chapter as a shoreless sea. If you consider this in one human body, then consider the divisions of Allah's favors upon his self and spirit, for the wonders of the spiritual world are more numerous than the wonders of the physical world. After considering the state of one animal, then consider the states of the celestial spheres, the elements, and the wonders of the land, sea, plants, and animals. At this point, you will know that if the intellects of all creatures were combined into one intellect, and that intellect contemplated the wonders of Allah's wisdom in the smallest things, it would only grasp a little. Glory be to Him, exalted above the imaginings of the conceivers!

Second Example: If you take a single morsel to put it in your mouth, look at what precedes it and what follows it.

Regarding what precedes it: Know that this morsel of bread is not complete and perfect unless the entire universe is sustained in the most correct manner. This is because wheat is necessary, and it only grows with the aid of the four seasons, the composition of the natures, the appearance of winds and rains. None of this occurs except after the revolution of the celestial spheres and the connection of some planets with others in specific ways regarding movement, quality, direction, speed, and slowness. Then, after the wheat exists, the tools for grinding and baking are necessary, which only come into being with the generation of iron in the wombs of mountains. Then, iron tools cannot be fixed except by other, prior iron tools, and they must ultimately trace back to an initial iron tool. Contemplate how it was formed into specific shapes. Then, once these tools exist, know that the four elements—earth, water, air, and fire—must gather for the bread to be cooked from that flour. This is the consideration of what precedes the acquisition of this morsel.

Regarding what follows it: Contemplate the composition of the animal body—how Allah created the bodies so they can benefit from that morsel, and how the animal can be harmed by eating, and in which organs those harms occur. You cannot know even a little of these things except by completely knowing the science of anatomy and medicine. Thus, it is clear from what we have mentioned that benefiting from a single morsel cannot be known except by knowing the totality of matters, and intellects are incapable of grasping an atom of these discussions. Therefore, the truth of His saying {And if you should count the favors of Allah, you could not enumerate them} is established by this overwhelming proof.

Then Allah said: {Indeed, mankind is unjust and ungrateful}. It is said: He is unjust to the favor by neglecting to thank it, and he is extremely ungrateful for it. It is also said: unjust in hardship (complaining and showing impatience), and ungrateful in times of ease (hoarding and withholding). The intended meaning of mankind here is the species, meaning the habit of this species is what we have mentioned.

There are two discussions here:

First Discussion: Man is inherently prone to forgetfulness and boredom. When he finds a favor, he forgets it immediately and wrongs it by neglecting to thank it. If he does not forget it, he immediately tires of it and falls into ingratitude. Furthermore, Allah's favors are numerous, so whenever he attempts to contemplate some of them, he becomes heedless of the rest.

Second Discussion: Allah said here: {Indeed, mankind is unjust and ungrateful}, but in Surah An-Nahl, He said: {Indeed, Allah is Forgiving and Merciful} (An-Nahl: 18). When I reflected upon this, a subtle point appeared to me, as if He is saying: When the many favors occur, you are the one who took them, and I am the One Who gave them. Thus, upon taking them, two attributes apply to you: being unjust and ungrateful. And upon My giving them, two attributes apply to Me: being Forgiving and Merciful. The intent is as if He is saying: If you are unjust, then I am Forgiving; and if you are ungrateful, then I am Merciful. I know your inability and shortcoming, so I only meet your deficiency with abundance, and I do not recompense harshness except with fulfillment. We ask Allah for a good end and mercy.

{And [mention] when Abraham said, "My Lord, make this a secure city and keep me and my sons away from worshipping idols.}

{My Lord, indeed they have led astray many of the people. So whoever follows me - then indeed, he is of me; and whoever disobeys me - then indeed, You are Forgiving and Merciful.}

Tafsir of Ibraheem 14:32-34

Mafatih al-Ghayb

Ibrahim (14:32-34)

Allah is He Who Created...

First Discussion: If there were no sky, the descent of water from it would not be valid. If there were no earth, there would be nothing for the water to settle upon. Thus, their existence is necessary for this desired outcome to be achieved.

Fourth Discussion: Abu Muslim said that the word {fruits} (thamarāt) usually refers to what grows on trees, but it also applies to crops and vegetation, as in His saying: {Eat of its fruit when it bears fruit and give its due on the day of its harvest} (Al-An'am: 141).

The Fourth Proof: {And He has subjected the ships to you...}

Third Discussion: Ships are inanimate objects, so their subjugation is metaphorical (Majāz). The meaning is that because the ship moves upon the water as the sailor desires, it becomes like an animal subjugated to him.

The Fifth Proof: {And He has subjected the rivers to you}

The Sixth and Seventh Proofs: {And He has subjected the sun and the moon, both constant in their courses}

The Eighth and Ninth Proofs: {And He has subjected the sun and the moon}

The Tenth Proof: {And He gave you of all that you asked Him}

Second Example: If you take a single morsel to put it in your mouth, look at what precedes it and what follows it.

{And [mention] when Abraham said, "My Lord, make this a secure city and keep me and my sons away from worshipping idols.}

{My Lord, indeed they have led astray many of the people. So whoever follows me - then indeed, he is of me; and whoever disobeys me - then indeed, You are Forgiving and Merciful.}

Tafsir of Ibraheem 14:32-34

Mafatih al-Ghayb

Ibrahim (14:32-34)

Allah is He Who Created...

First Discussion: If there were no sky, the descent of water from it would not be valid. If there were no earth, there would be nothing for the water to settle upon. Thus, their existence is necessary for this desired outcome to be achieved.

Fourth Discussion: Abu Muslim said that the word **{fruits}** (*thamarāt*) usually refers to what grows on trees, but it also applies to crops and vegetation, as in His saying: **{Eat of its fruit when it bears fruit and give its due on the day of its harvest}** (Al-An'am: 141).

The Fourth Proof: {And He has subjected the ships to you...}

Third Discussion: Ships are inanimate objects, so their subjugation is metaphorical (*Majāz*). The meaning is that because the ship moves upon the water as the sailor desires, it becomes like an animal subjugated to him.

The Fifth Proof: {And He has subjected the rivers to you}

The Sixth and Seventh Proofs: {And He has subjected the sun and the moon, both constant in their courses}

The Eighth and Ninth Proofs: {And He has subjected the sun and the moon}

The Tenth Proof: {And He gave you of all that you asked Him}

Second Example: If you take a single morsel to put it in your mouth, look at what precedes it and what follows it.

{And [mention] when Abraham said, "My Lord, make this a secure city and keep me and my sons away from worshipping idols.}

{My Lord, indeed they have led astray many of the people. So whoever follows me - then indeed, he is of me; and whoever disobeys me - then indeed, You are Forgiving and Merciful.}

Fourth Discussion: Abu Muslim said that the word {fruits} (thamarāt) usually refers to what grows on trees, but it also applies to crops and vegetation, as in His saying: {Eat of its fruit when it bears fruit and give its due on the day of its harvest} (Al-An'am: 141).

Third Discussion: Ships are inanimate objects, so their subjugation is metaphorical (Majāz). The meaning is that because the ship moves upon the water as the sailor desires, it becomes like an animal subjugated to him.