Surah Az-Zumar (The Crowds): Verse 62

Know that after extensively discussing the Promise (Wa'd) and the Threat (Wa'id), the discourse returns to the proofs of Divinity and Monotheism. This verse contains several issues:

Issue 1: The Creation of Human Actions

We have previously discussed in Surah Al-An'am that our companions (Ash'ari scholars) rely on the verse: {Allah is the Creator of everything} (Al-An'am: 102) to assert that the actions of the servants are created by Allah, the Exalted. We elaborated extensively on the questions and answers there, so there is no benefit in repeating them here.

However, Al-Ka'bi mentioned some points here, which we will address and refute:

1. Al-Ka'bi's Argument: Allah praised Himself by saying, {Allah is the Creator of everything}. It is not a form of praise to create disbelief (Kufr) and abominations. Therefore, the opponent cannot use this verse as proof.
2. Historical Context: There was no disagreement among the early generations of this Ummah regarding the creation of human actions. The dispute was between them and the Magians and heretics concerning the creation of diseases, beasts, and vermin. Allah intended to clarify that all these are part of His creation.
3. The Scope of Kull (Everything): The word {everything} (kull) does not necessarily imply absolute universality, as seen in verses like: {And I have been given from everything} (An-Naml: 23) and {destroying everything} (Al-Ahqaf: 25).
4. Attribution to Humans: If human actions were solely created by Allah, He would not attribute them to humans, as in {out of envy from themselves} (Al-Baqarah: 109), nor would the statement {and they say, 'This is from Allah,' while it is not from Allah} (Al 'Imran: 78) be valid. Furthermore, the verse {And We did not create the heaven and the earth and what is between them in vain} (Sad: 27) would not be sound.

This summarizes what Al-Ka'bi mentioned in his commentary.

Al-Jubba'i stated: {Allah is the Creator of everything} except the actions of His creation for which commands and prohibitions apply, and for which they deserve reward and punishment. If their actions were created by Allah, then such accountability would be unjust, just as it is unjust regarding their colors and forms.

Abu Muslim stated: Creation here means estimation/predetermination (Taqdir), not actual origination (Ijad). If Allah informs us that His servants perform a certain action, He has predetermined that action, so it is valid to say He created it, even if He did not bring it into existence.

Know that the refutation of all these arguments has been exhaustively covered in Surah Al-An'am. Whoever wishes to understand them fully should consult that section of this book. And Allah knows best.

This means that all things are entrusted to Him; He is the Sustainer and Manager of them without any challenger or partner. This also indicates that the servant's action is created by Allah, because if the servant's action occurred through the servant's own creation, that action would not be entrusted to Allah as a Trustee over it, which contradicts the generality of the verse.

This means that He, the Exalted, is the Owner and Preserver of their affairs. This is a form of metaphor (Kināyah), because the preserver and manager of treasuries is the one who holds their keys. Hence the saying: "The keys of kingship were handed over to so-and-so." Maqālīd means keys.

The author of Al-Kashshāf said it has no singular form derived from its root. Some say the singular is Miqlīd and the plural Maqālīd. Others say Miqlād and Maqālīd, similar to Miftāh (key) and Mafātīh (keys). Another opinion suggests Iqlīd and Aqālīd. The author of Al-Kashshāf noted that the word is originally Persian, but when Arabized, it became an Arabic word.

Know that the discussion regarding the interpretation of {To Him are the keys of the heavens and the earth} is similar to the discussion concerning His statement: {And with Him are the keys of the unseen} (Al-An'am: 59), where we have already provided a comprehensive explanation.

It is narrated that 'Uthman asked the Messenger of Allah (peace be upon him) about the interpretation of this verse. He replied: "O 'Uthman, no one has asked me about this before you. Its interpretation is: Lā ilāha illā Allāh, Allāhu Akbar, Subhānallāhi wa bihamdihi, Astaghfirullāh, wa lā hawla wa lā quwwata illā billāh, He is the First, the Last, the Manifest, the Hidden; in His hand is all good, He gives life and causes death, He is powerful over all things." This is how the author of Al-Kashshāf narrated it.

This contains two issues:

The explicit meaning of the verse implies that no one is a loser except the disbeliever. This indicates that everyone who is not a disbeliever must attain some portion of Allah's mercy.

The author of Al-Kashshāf raised a question: To what is the statement {And those who disbelieve} connected? He answered that it is connected to the preceding verse: {And Allah will save those who are righteous by their success} (Az-Zumar: 61). That is: Allah saves the righteous by their success, and those who disbelieve in the signs of Allah—those! they are the losers. The intervening verses—about Allah being the Creator of all things and the Owner of the keys of the heavens and the earth—serve as a parenthetical insertion.

I find this weak for two reasons:

1. The occurrence of a major separation between the connected and the connecting clause is unlikely.
2. The verse {And Allah will save those who are righteous by their success} is a verbal sentence (Jumla Fi'liyyah), while {And those who disbelieve in the signs of Allah—those! they are the losers} is a nominal sentence (Jumla Ismiyyah). Connecting a nominal sentence to a verbal sentence is generally impermissible.

It is more appropriate, in my view, to say that after Allah described Himself with the Divine and Majestic attributes—being the Creator of all things and the Owner of all the keys of the heavens and the earth—He followed it by saying: And those who disbelieve in these clear and manifest signs—they are the losers.

This contains several issues:

Ibn 'Amir recited تأمرونني (ta'murūnanī) with two Nūns (one silent, one with the Yā'), which is also found in the Mus'hafs of Sham (Syria). Al-Wāhidi said this is the original form. Ibn Kathir recited تأمروني (ta'murūnī) with one intensified Nūn (by making the first Nūn silent and assimilating it into the second). Nāfi' recited it with one light Nūn (omitting one of the Nūns). The rest recited it with one Nūn followed by a broken, intensified Nūn.

{Other than Allah} (Afaghayra Allāh) is in the accusative case (Manṣūb) because of the verb أعبد (a'budu - I worship). تأمرونني (ta'murūnanī - you order me) is an interjection (I'tirāḍ). The meaning is: "Is it other than Allah that you order me to worship?" This occurred when the polytheists told him: "Convert to some of our gods, and we will believe in your God." I say this is analogous to His verse: {Say, "Shall I seek a protector other than Allah, the Originator of the heavens and the earth?"} (Al-An'am: 14). We have already explained the wisdom behind fronting the verb in that verse.

They were described as ignorant because the preceding verses established Allah's attributes as the Creator of all things and the Owner of the keys of the heavens and the earth. Since these idols are obviously inanimate objects that can neither benefit nor harm, whoever turns away from worshipping the God described with these noble and sanctified attributes and occupies himself with worshipping these base bodies has reached the utmost degree of ignorance. For this reason, He said: {O ignorant ones}. Describing them thus is certainly appropriate for this context.

Know that the complete discussion, strong proofs, and refutations concerning the issue of nullification (Iḥbāṭ) have been covered in Surah Al-Baqarah, so we will not repeat it here.

The author of Al-Kashshāf mentioned that {your work would surely become worthless} (liyaḥbaṭan 'amaluka) was read with the passive voice structure, and also read with the Yā' and Nūn (i.e., liyaḥbaṭanna Allāhu - Allah would surely nullify it, or liyaḥbaṭanna ash-shirk - the Shirk would surely nullify it).

There are several questions regarding this verse:

Question 1: How was revelation sent to him and those before him concerning the specific act of Shirk? Answer: The implied structure is: "It was revealed to you: 'If you associate [anything with Allah], your work would surely become worthless,' and similarly to those before you," or "It was revealed to you and to every one of them: 'If you associate...'" similar to saying, "We clothed everyone of us with a garment."

Question 2: What is the difference between the two Lāms? Answer: The first Lām is preparatory for an omitted oath, and the second is the Lām of the response (the result clause).

Question 3: How is this statement sound, given that Allah knows His Messengers will never commit Shirk, and their deeds will not be nullified? Answer: The statement {If you should associate [anything with Allah], your work would surely become worthless} is a conditional proposition (Qadiyya Sharṭiyyah). The truthfulness of a conditional proposition does not necessitate the truthfulness of its two parts. Do you not see that your statement, "If five were an even number, it would be divisible by two equal halves," is a true proposition, even though both parts are false? Allah says: {If there were therein any deities other than Allah, there would have been ruin in both} (Al-Anbiya': 22). This does not necessitate that there are deities in them, nor that they have been ruined.

Question 4: What is the meaning of {and you would surely be among the losers}? Answer: Just as the obedience of the Prophets and Messengers is superior to the obedience of others, any transgression committed by them, if it were to occur, would be more heinous. This is supported by the verse: {Then We would have made you taste double [the punishment] in life and double [the punishment] after death} (Al-Isrā': 75). Thus, the meaning is that the nullification resulting from Shirk committed by a Prophet would be doubled. If it were to happen, its effect regarding Allah's wrath would be stronger and greater.

Know that after presenting these premises, Allah mentioned the intended purpose:

The intention here is to counter what they commanded him to do—to convert to some of their gods. It is as if He is saying: "You order me not to worship anyone except other than Allah." This is because the verse {Say, "Then is it other than Allah you order me to worship...?"} implies that they specified for him the worship of other than Allah. Allah responds: "They have spoken evil, but you must do the opposite of what they said: Worship none but Allah." This is because the statement {Rather, worship Allah} implies restriction/exclusivity (Ḥaṣr). Then He said: {and be among the grateful} for guiding you to the necessity of worshipping only the absolutely Capable, Knowing, Wise God, and for guiding you to the obligation of turning away from worshipping anything other than Allah.

Verses 63–66

(The translation ends here, following the structure of the provided excerpt.)