Al-Kahf: (7-8) Indeed, We have made what is on the earth...

Issues in the Verse:

The Judge (Al-Qadi) states that the coherence is as if Allah is saying: "O Muhammad, I created the earth, adorned it, and brought forth from it various benefits and interests. The purpose of creating it with its benefits is to test mankind with these obligations. Despite this, they disbelieve and rebel. Nevertheless, I do not cut off the provisions of these blessings from them. Therefore, you, O Muhammad, should not become so overwhelmed with grief due to their disbelief that you cease striving to call them to the true religion."

There is a difference of opinion regarding the interpretation of this adornment:

1. Some say it refers to vegetation and trees.
2. Others add gold, silver, and minerals to that.
3. Still others include all other animals.
4. Some say it refers to the people themselves; they are the adornment of the earth.

In summary, everything on earth falls into the three categories of creation: minerals, plants, and animals. The noblest type of animal is humankind.

The Judge (Al-Qadi) holds that the accountable beings (humans) are not included in this adornment, because Allah says: {Indeed, We have made what is on the earth adornment for it, that We may test them}. He who is being tested should not be part of the test itself. As for the rest of the plants and animals, they are included, just as everything else that is benefited from is included.

His statement {adornment for it} means adornment for the earth. It is not impossible for what beautifies the earth to be an adornment for the earth, just as Allah made the sky adorned with the beauty of the stars.

Regarding the phrase {that We may test them as to which of them is best in deed}, there are several issues:

Hisham ibn al-Hakam held that Allah does not know contingent events until they come into existence. Based on this, testing and examination by Allah are permissible.

His argument was: If Allah knew the particulars before they occurred, then everything He knew would occur would be necessary to occur, and everything He knew would not occur would be impossible to occur. Otherwise, His knowledge would turn into ignorance, which is impossible, and anything leading to the impossible is also impossible. If something is necessary to occur, Allah must be the agent of it, and He has no power to refrain from it. If He knew something would not occur, it would be impossible for the servant to perform it, and He would have no power to make it happen. Consequently, Allah would not be capable of anything at all; rather, He would be inherently necessary (Mujib bi-dhātih). Furthermore, the servant would have no power over action or inaction, because what Allah knew would occur, the servant could not refrain from, and what Allah knew would not occur, the servant could not perform. Thus, asserting that Allah knows things before they happen undermines both Lordship (Rububiyyah) and Servitude (Ubudiyyah), which is false. Therefore, it is established that Allah only knows things upon their occurrence. Under this premise, testing, examination, and trial are permissible for Him, and the verse {that We may test them as to which of them is best in deed} applies literally.

However, the majority of Islamic scholars rejected this view, stating that Allah, from eternity to eternity, knows all particulars. Therefore, testing and examination are impossible for Him. Wherever these terms appear, the meaning is that Allah deals with them in a manner that, if it originated from someone else, it would be considered testing and examination. We have discussed this issue many times previously.

The Judge (Al-Qadi) states that the meaning of {that We may test them as to which of them is best in deed} is that He tests them so that He may make clear to them who is most obedient to Allah and most persistent in His service. The one in this state is the one who deserves Paradise. Thus, Allah clarifies that He imposed obligations for this purpose, not for the purpose of disobedience. This refutes the view of those who claim that He created some people for the Fire.

The Lām (the particle indicating purpose) in {that We may test them} apparently indicates, according to the Mu'tazila, that Allah's actions are motivated by purposes (Aghrad). Our scholars (Ahl al-Sunnah) say this is impossible because motivation by purpose is only valid for one who cannot achieve that purpose except through that intermediary means, which implies deficiency ('Ajz), and deficiency is impossible for Allah.

Al-Zajjaj said that Ayyuhum (which of them) is in the nominative case (Raf' bi-l-Ibtidā'), although its form is interrogative. The meaning is: "We will test and examine whether this one is better in deed or that one."

Then Allah says: {And indeed, We are going to make what is upon it [the earth] a barren dust.}

This means Allah clarified that He adorned the earth only for the sake of examination and trial, not so that humans would remain eternally enjoying it. He causes them to renounce it by saying: {And indeed, We are going to make what is upon it...} (the rest of the verse). This is similar to His saying: {Everyone upon it will perish} (Ar-Rahman: 26), and {And He will leave it a level plain} (Taha: 106), and {And when the earth is stretched out} (Al-Inshiqaq: 13).

The meaning is that recompense must follow the annihilation of what is upon the earth. Specifying the nullification and destruction only for what is upon the earth suggests the earth itself remains. However, other verses indicate that the earth also will not remain, such as: {The Day the earth will be changed to other than the earth} (Ibrahim: 48).

Abu 'Ubaydah said: As-Sa'īd (الصعيد) means the level ground. Al-Zajjaj said it means the path upon which there is no vegetation. We have already mentioned the interpretation of As-Sa'īd in the verse concerning Tayammum.

As for Juruzan (جرزا), Al-Farra' said it means land upon which there is no vegetation. It is said: Jirzat al-ard (the earth became barren). The locusts, sheep, and camels cause the earth to become jarz when they eat what is on it. A woman is called jarūz if she is voracious in eating. A sword is called jarrāz if it is utterly destructive. This is analogous to His saying: {We drive water to the barren land} (As-Sajdah: 27).

! 7 < { Or have you thought that the companions of the cave and the inscription were among Our signs, a wonder? * When the youths took refuge in the cave, they said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance." * So We cast [a cover of sleep] over their ears in the cave for a number of years. * Then We awakened them that We might know which of the two parties was most precise in calculating the time they had remained. } > 7

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