Surah Ash-Shura (42): Verse 47

It should be noted that after extensively detailing the promises and warnings, the Almighty then mentioned what is intended:

He said: {Respond to your Lord before there comes a Day from Allah that cannot be turned back.}

The phrase {from Allah} (min Allāh) can be interpreted in two ways:

1. It could be an adjective for {cannot be turned back} (lā madd lahu), meaning Allah will not turn back what He has decreed.
2. It could be an adjective for {comes} (ya’tī), meaning before a Day comes from Allah that no one can repel.

There is a difference of opinion regarding the meaning of that Day:

• Some say it is the Day the Angel of Death arrives (the moment of death).
• Others say it is the Day of Resurrection. This is because the description {cannot be turned back} applies to both days.

It is also possible that the meaning of {cannot be turned back} is that neither precedence nor postponement is accepted on that Day, or that it means there is no return to the state of accountability (taklīf) so that rectification can occur.

Then the Almighty described that Day: {You will have no refuge} (mā lakum min malja’), meaning nothing beneficial to escape punishment, {nor will you have any denial} (wa mā lakum min nakīr), meaning no one will deny [your deeds] so that your situation might change due to that denial. Alternatively, nakīr could mean the act of denial itself; you will not be able to deny anything of the deeds you committed.

{But if they turn away, then We have not sent you as a guardian over them.} (i.e., to guard their deeds and count them). {Your duty is only to convey the message.} This is a consolation from Allah Almighty.

Then the Almighty explained the reason for their persistence in their false doctrines: They found worldly happiness and honor. Gaining worldly desires leads to self-deception, wickedness, arrogance, and refusal to submit to the truth.

He said: {And indeed, when We let man taste a mercy from Us, he rejoices in it.}

The blessings of Allah in this world, however great, are like a drop compared to the sea of rewards prepared in the Hereafter. This is why He called it a taste (dhawq). The Almighty clarified that when man attains this meager portion found in the world, he rejoices in it, his self-deception increases due to it, and he falls into conceit and pride, thinking he has achieved all desires and reached the utmost happiness. This is the way of one whose belief in the happiness of the Hereafter is weak. This path contradicts the way of the believer, who regards worldly blessings only as a means to the blessings of the Hereafter.

Then He explained that whenever a misfortune befalls them—something that displeases them, like illness or poverty—their disbelief is revealed, which is the meaning of: {But if any evil befalls him because of what his hands have put forth, then indeed, man is ungrateful/disbelieving} (fa-inna al-insāna lakafūr). He used the intensive form (lakafūr) to show that human nature necessitates this state unless the person disciplines himself with the manners guided by Allah.

When Allah mentioned the human tasting mercy and being afflicted by its opposite, He followed it up by saying: {To Allah belongs the dominion of the heavens and the earth.}

The purpose of this is that man should not be deceived by the wealth or status he possesses. Rather, when he knows that everything belongs to Allah and is His domain, and that this portion came into his hands only because Allah bestowed it upon him, then this should motivate him toward greater obedience and service. If, however, he believes that these blessings result from his own intellect, effort, and striving, he remains self-deceived and turns away from obeying Allah.

Then He mentioned another aspect of Allah's disposition in the universe: He singles out some people with male and female offspring, some with only males, some with both, and some by making them deprived of all offspring. This is what is meant by: {And He makes whom He wills barren/childless} (wa yaj‘alu man yashā’u ‘aqīman).

It is known that proponents of natural philosophy claim that the cause of offspring is the soundness of the semen and the womb, that the cause of masculinity is the dominance of heat, and the cause of femininity is the dominance of cold. We have discussed this chapter exhaustively in Surah An-Nahl and refuted it with definitive proofs. It has become clear that this is entirely from Allah, not from the natures, stars, or planets.

In this verse, there are several questions:

The First Question: Why did He mention females first when speaking of giving offspring, saying: {To Allah belongs the dominion of the heavens and the earth. He gives to whom He wills females, and He gives to whom He wills males} (yahabu liman yashā’u ināthan wa yahabu liman yashā’u dhukūran)? Yet, in the second part of the verse, He mentioned males before females: {Or He couples them as males and females} (aw yuzawwijuhum dhukūran wa ināthan)? What is the reason for this precedence and postponement?

The Second Question: Why did He mention females in the indefinite form (females - ināthan) when giving them, but used the definite form (the males - adh-dhukūr) when giving them? What is the reason for this difference?

The Third Question: Why did He use the term gift/bestowal (hibah) when mentioning giving only females or only males ({He gives to whom He wills females, and He gives to whom He wills males}), but used the term couples them (yuzawwijuhum) when mentioning giving both sexes together ({Or He couples them as males and females})?

The Fourth Question: Since the attainment of offspring is a gift from Allah, the absence of offspring is sufficiently explained by Him not giving them. What is the need to say {And He makes whom He wills barren}?

The Fifth Question: Is this ruling meant for specific individuals, or is it a general ruling applicable to all humanity?

The Answer:

Regarding the First Question (Precedence): There are several viewpoints:

1. The View of Generosity: A generous person strives for the conclusion to be one of goodness, comfort, joy, and delight. If a female child is given first, and then a male child is given afterward, it is as if he has moved from sorrow to joy—this is the height of generosity. If the male child is given first and the female second, it is as if he moves from joy to sorrow. Therefore, the Almighty mentioned the gift of the female first, followed by the male, to signify moving from sorrow to joy, which is more fitting for generosity.
2. The View of Gratitude: If a female child is given first, the recipient knows there is no objection to Allah's decree and accepts it contentedly. When the male child is then given, he knows this addition is a grace and favor from Allah, increasing his gratitude and obedience, and he realizes it came purely by His grace and generosity.
3. The View of Need: Some admonishers say the female is weak, deficient, and helpless. Mentioning her first serves as a reminder that the greater the helplessness and need, the greater Allah's care is.
4. The View of Divine Honor: It is as if it is said: "O weak and helpless woman, your father and mother may have disliked your existence, but since they disliked you, I mentioned you first in the giving so you know that the Giver and Honorer is Allah Almighty." When the woman realizes this, she increases in obedience, service, and distance from causes of blame.

These are the reasons why the mention of females preceded the mention of males. However, males were mentioned before females later because the male is more complete and superior to the female; the superior and more complete precedes the lesser and inferior. In summary, the consideration of whether the child is male or female necessitates mentioning the male first. The external circumstances mentioned above necessitated mentioning the female first. Since the reason for precedence and postponement exists in both aspects, it is natural that one was mentioned first at one time, and the other at another time. And Allah knows best.

Regarding the Second Question (Indefinite vs. Definite): The reason for using the indefinite form for females (ināthan) and the definite form for males (adh-dhukūr) is to draw attention to the superiority of the male over the female.

Regarding the Third Question (Gift vs. Coupling): The answer is that whenever two things are paired together, they are called a zawj (a pair), and each one is called a zawj. The pronoun in {He couples them} (yuzawwijuhum) refers back to the females and males mentioned in the first part of the verse. The meaning is: He pairs the females and the males, making them spouses.

Regarding the Fourth Question (The Need for "Makes Barren"): The answer is that ’aqīm (barren/childless) is one who does not beget children. It is said a man is ’aqīm if he does not give birth, and a woman is ’aqīm if she does not give birth. The root of ’uqm is cutting off. Hence, a king is called ’aqīm because he cuts off kinship ties through killing and disobedience.

Regarding the Fifth Question (Specific vs. General Ruling): Ibn Abbas said:

• {He gives to whom He wills females} refers to Lot and Shu'ayb (peace be upon them), who only had plants (or perhaps referring to their daughters).
• {And He gives to whom He wills males} refers to Abraham (peace be upon him), who only had males.
• {Or He couples them as males and females} refers to Muhammad (peace be upon him), who had four sons (Al-Qasim, Tahir, Abdullah, and Ibrahim) and four daughters (Zaynab, Ruqayyah, Umm Kulthum, and Fatimah).
• {And He makes whom He wills barren} refers to Jesus and John (peace be upon them).

However, the majority of commentators hold that this ruling is general for all people, because the purpose is to demonstrate Allah's power in creating things as He wills and intends; therefore, specification would have no meaning. And Allah knows best.

He concluded the verse with: {Indeed, He is Knowing, Able} (Innahu ‘Alīmun Qadīr). Ibn Abbas said: Knowing what He has created, and Able to create whatever He wills. And Allah knows best.

Surah Ash-Shura (42): Verses 51-53

{And it is not for a human [prophet] that Allah should speak to him except by revelation or from behind a veil, or that He should send a messenger [angel] and he reveals to him by His permission what He wills. Indeed, He is Exalted in Might and Wise.}

{And thus We have revealed to you a Spirit [Rūḥ] of Our command. You did not know what the Book was, nor what Faith was, but We made it a light by which We guide whom We will of Our servants. And indeed, you are guiding to a straight path—}

{The path of Allah, to whom belongs whatever is in the heavens and whatever is in the earth. Unquestionably, to Allah do all matters return.}