ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔ ﲕ
And thus We have revealed to you an Arabic Qur'an that you may warn the Mother of Cities [Makkah] and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze.
Tafsir
Verse range: 42:7
The Connection of the Revelation:
The word dhālika (that/thus) refers to something previously mentioned. The phrase {And thus We have revealed to you an Arabic Qur'an} implies a comparison between the revelation of the Qur'an and something mentioned before.
The only preceding context is: {And those who have taken protectors besides Him—Allah is a Guardian over them, and you are not a guardian over them} (Ash-Shura: 6).
This means: Just as Allah revealed to you that you are not their guardian or trustee, {thus We have revealed to you an Arabic Qur'an} so that you may be a warner to them.
Warning the Mother of Cities (Umm al-Qurā):
{so that you may warn the Mother of Cities} (Umm al-Qurā) means to warn its people, as a city itself does not possess intellect. This is similar to the verse: {And ask the town} (Yusuf: 82).
Umm al-Qurā is the origin/mother of all cities, and it refers to Mecca. It was named this out of reverence because the Ka'bah and the Station of Abraham are located there. Arabs call the origin of everything an Umm (mother), as they say, "This poem is from the Ummahāt (mothers/chiefs) of so-and-so's poems." It includes the people of the desert (ahl al-badw) and the settled people (ahl al-madar).
The Scope of the Warning:
If one asks: The literal meaning suggests Allah revealed the Qur'an to the Prophet (PBUH) specifically to warn the people of Mecca and the surrounding towns. This implies he was only a messenger to them, not to all creation.
The Answer:
Specification in mention does not negate the ruling for others. This verse indicates his specific mission to these people, while the verse {And We have not sent you except to all mankind} (Saba: 28) indicates his mission to all creation. Since his mission to the people of Mecca is established, his truthfulness must be established. Furthermore, it has been transmitted to us by continuous narration (tawātur) that he claimed to be a messenger to all the world. When a truthful person reports something, it must be believed. Thus, it is established that he is a messenger to all creation.
Warning on the Day of Gathering:
{and warn them of the Day of Gathering} (Yawm al-Jam‘).
Grammatically, one should say: "We warned so-and-so about such-and-such," so it should have been: "so that you may warn the Mother of Cities about the Day of Gathering."
There is an implied meaning: {so that you may warn the people of the Mother of Cities concerning the punishment of the Day of Gathering}.
Reasons for Naming it the Day of Gathering (Yawm al-Jam‘):
{in which there is no doubt} is an attribute of the Day of Gathering.
{A party in Paradise and a party in the Blaze} means: On that Day, people will be divided into two groups: one in Paradise and one in the Blaze.
If one asks: The phrase Yawm al-Jam‘ implies people are gathered, while {A party in Paradise and a party in the Blaze} implies they are separated. Combining these two descriptions seems contradictory.
The Answer: They will be gathered first, and then they will become two separate parties.
Divine Will and Justice:
{And if Allah had willed, He could have made them one community}.
This confirms the statement: {And those who have taken protectors besides Him—Allah is a Guardian over them, and you are not a guardian over them} (Ash-Shura: 6).
It means: You lack the power to compel them to believe. If Allah had willed that, He would have done it, as He is more powerful than you. However, He made some believers and some disbelievers.
{He admits whom He wills into His Mercy} indicates that Allah is the one who admitted them into faith and obedience.
{But the wrongdoers will have no protector or helper} means that Allah did not admit them into His Mercy. This implies that the former group entered His Mercy because they did have a protector and helper who admitted them, whereas these latter ones did not have such a helper.
Rebuking the Idolaters:
{Or have they taken protectors besides Him?}
Allah first recounted that they took protectors besides Him, then told the Prophet (PBUH): "You are not a watcher or guardian over them, nor must you force them to believe whether they wish it or not." If this compulsion were obligatory, Allah, being more capable, would have done it.
Then, Allah repeated this point as a form of strong disapproval. The question {Or have they taken protectors besides Him?} is an interrogative statement expressing censure.
True Guardianship:
{But Allah—He is the Protector}.
The Fa (then/so) in {But Allah—He is the Protector} is the answer to an implied conditional clause. It is as if He said: If they seek true protectors, {Allah—He is the Protector in truth}, and no one else is the Protector, because He gives life to the dead and is powerful over all things. He is the one truly deserving of being taken as a protector, unlike those who have no power over anything.
Matters of Dispute:
{And whatever you differed over in anything, its judgment is for Allah}.
This verse contains several important points:
Issue 1: Contextual Linkage (Nazm):
Just as Allah prevented the Prophet (PBUH) from coercing disbelievers into faith, He also prevents the believers from engaging in disputes and arguments with them regarding these matters. Thus, {And whatever you differed over in anything, its judgment is for Allah}.
This judgment means the reward for the truthful and the punishment for the false.
Alternatively: Whatever you dispute and disagree upon, refer its judgment to the Messenger (PBUH), and do not accept the judgment of anyone other than him.
Another interpretation: Whatever disagreement arises concerning matters beyond your direct obligation or means of action—such as the reality of the Spirit—then say, "Allah knows best." As Allah said: {And they ask you about the Spirit. Say, "The Spirit is of the affair of my Lord"} (Al-Isra: 85).
Issue 2: The Structure of the Verse:
The implied structure is: Say, O Muhammad, {And whatever you differed over in anything, its judgment is for Allah}. The evidence for this is the subsequent verse: {That is Allah, my Lord; upon Him I rely, and to Him I turn back}.
Issue 3: Argument Against Qiyās (Analogical Reasoning):
The deniers of Qiyās use this verse as proof. They argue that {its judgment is for Allah} must mean:
They reject the second option, arguing that if Qiyās were valid, all rulings would be established by it, which they deem false. Therefore, the first option must be true: all rulings are established by direct text, which negates the use of Qiyās.
The Counter-Argument: Why can't the meaning be: "Its ruling is known from Allah's explanation, whether that explanation comes via direct text or via Qiyās?"
The Response: The purpose of referring disputes to Allah is to cut off disagreement. Resorting to Qiyās often strengthens disagreement rather than clarifying it. Therefore, the obligation must be to refer to the explicit texts of Allah.
Reliance and Return:
{That is Allah, my Lord}: Meaning, that Judge between you is my Lord. {upon Him I rely} in warding off the plots of enemies and seeking every good. {and to Him I turn back} in all important matters. The phrase {upon Him I rely} implies exclusivity (Hassr): "I rely on none but Him," which serves to discredit the path of those who take others as protectors besides Allah.
The Creator and Multiplier:
{The Originator of the heavens and the earth}. (This is read in the nominative case (Rafa') as the predicate of dhālikum, or as the predicate of an omitted subject; or in the genitive case (Jarr) if the structure is understood as: "And whatever you differed over... its judgment is for Allah, the Originator of the heavens and the earth.")
{That is Allah, my Lord} is an inserted clause between the adjective and the noun it describes.
{He made for you from yourselves mates and from the livestock mates}: He created mates from your own kind (humans) and mates from the livestock themselves.
{He multiplies you thereby} (yadhra'ukum): He increases you. The verb dhara'a means to multiply creation.
The pronoun in {thereby} (fīhi) refers to this system of pairing (making males and females among humans and livestock, leading to procreation). The pronoun in {He multiplies you} refers to the addressees (humans).
The dominance in this context is given to humans for two reasons:
If one asks: What is the meaning of yadhra'ukum (He multiplies you) in this system, and why is it not yadhra'ukum bihi (He multiplies you by it)?
The Answer: This system (of pairing) is made the source and origin of this multiplication. Just as Allah said regarding the creation of pairs for procreation: {And for you in retaliation there is life} (Al-Baqarah: 179).
Uniqueness and Attributes:
{There is nothing like unto Him, and He is the Hearing, the Seeing}.
This verse contains several points:
Issue 1: Refuting Corporeality (Jism):
The scholars of Tawhīd (Monotheism), both ancient and modern, use this verse to negate that Allah is a body composed of limbs and parts, existing in space or direction. They argue: If He were a body, He would have peers among other bodies, necessitating the existence of equals and likenesses to Him, which is explicitly negated by {There is nothing like unto Him}.
This argument can be framed differently: Is the negation about the essence (māhiyyah) of the Self, or about the attributes (ṣifāt)? Negating likeness in attributes is false, because creatures are described as knowing and powerful, just as Allah is described by these terms. Similarly, creatures are described as known and mentioned, and Allah is also described by these. Therefore, the intended meaning of likeness must be equality in the essence of the Self.
If Allah were a body, His bodyhood would be an essential attribute. If all other bodies were equal to Him in bodyhood (i.e., being localized, having length, width, and depth), then other bodies would be similar to Allah's essence. But the text negates this; therefore, He cannot be a body.
Critique of Ibn Khuzaymah:
Muhammad ibn Isḥāq ibn Khuzaymah cited this proof in his book At-Tawhīd (which is, in reality, a book of Shirk—polytheism). He objected to this proof, and I will summarize his argument, omitting unnecessary verbosity, as he was confused, lacking understanding, and deficient in intellect.
Ibn Khuzaymah argued: "We affirm a Face for Allah, and we say that the Face of our Lord has a light, brilliance, and splendor such that if its veil were lifted, the radiance of His Face would burn everything its sight reached. Our Lord's Face is exempt from perishing and annihilation, whereas the faces of Adam's children are written with perishing and annihilation, and are devoid of majesty and honor, not described by light and splendor. If merely affirming a Face for Allah implied likeness, then anyone who says that humans, pigs, apes, and dogs all have faces would be likening human faces to the faces of pigs, apes, and dogs."
He further stated: "It is certainly the belief of the Jahmiyyah (a theological group) to claim this. If one were told, 'Your face resembles the face of a pig or an ape,' he would become angry and rebuke the speaker. Thus, we know that affirming a Face and Hands for Allah does not necessitate affirming likeness between Allah and His creation."
He also mentioned in another section: "The Qur'an indicates the occurrence of equating Allah's essence with His creation in many attributes, yet this did not necessitate that the speaker is a Mushabbih (one who likens God to creation). So it is here."
He listed examples of shared terminology:
He concluded by stating that one who understands these examples can find many more.
My Response to Ibn Khuzaymah:
This ignorant person fell into such fabrications because he did not know the reality of Tashbīh (likening). The scholars of Tawhīd have established the precise discussion regarding likeness and derived the proof from this verse.
We say: Two things are truly alike (mathīlān) if one can substitute for the other in its essence and reality (māhiyyah). Establishing this requires a preliminary point:
What is considered in anything is either:
This division is based on the self-evident difference between a thing's essence and the attributes that subsist in it. We observe that a sour, green grape seed becomes a black, sweet raisin; the essence remains, but the attributes change. Similarly, hair turns from black to white; the essence remains, but the attributes change. Thus, essences are distinct from attributes.
Given this, the difference in attributes never necessitates a difference in essences. We see a single body that is stationary, then moves, then becomes stationary again; the essence remains constant, while the attributes alternate.
Therefore, differences in attributes and accidents do not necessitate differences in essences.
If you understand this, we say: Among bodies, those that form the face of a dog or an ape are similar to those that form the face of a human or a horse in their fundamental bodily reality (ajsām). The difference arises only due to the difference in attributes and accidents. The common folk do not distinguish between essences and their attributes, so they say the face of a human differs from the face of a donkey—and they are correct in effect, as the difference is due to shape, color, and other attributes. However, the bodies as bodies are similar and equal.
Thus, the argument presented by this man was based on his being among the common folk who do not know that what matters in similarity and difference are the realities and essences of things, not the accidents subsisting in them.
The Proof for the Similarity of All Bodies:
We have two stages here:
Stage 1: Concession or Refutation: If the premise (that bodies are fundamentally similar) is conceded, the goal is achieved. If it is denied, we ask: Why can't one say that the God of the universe is the Sun, the Moon, the Sphere, or the Throne, and that this specific body is unique in its essence, being eternally existent and necessary, while all other bodies are contingent and created? If all past and present people agreed to exempt the Corporealists (Mujassimah) from this implication, they could not do it. If they say this is false because the Qur'an proves the Sun, Moon, and spheres are created, this is extreme foolishness, as the validity of the Qur'an and prophethood depends on knowing God first. No rational person speaking clearly would assert this.
Stage 2: Proof from Uṣūl (Principles): The scholars of Uṣūl have provided conclusive proof for the similarity of bodies in their essences and realities. If this is established, then if the God of the universe were a body, His essence would have to be equal to the essences of other bodies. This is false by both reason and transmission:
This completes the argument for this proof. It becomes clear that we do not claim that equality in an attribute necessitates equality in the entire essence. Rather, we state: Since we established that all bodies are similar in their complete essence, if His essence were a body, that body would have to be equal to all other bodies in complete essence. Consequently, every body would be His likeness, because what matters for similarity is the reality as it is, not the attributes subsisting in it.
Thus, the argument of the people of Tawhīd is extremely strong, and the words cited by this man were only uttered because he was far from knowing the realities, following the discourse of the common folk, and being deceived by their words. We ask Allah for a good end.
Issue 2: Apparent Contradiction in the Verse:
There is an apparent difficulty: The verse aims to negate likeness to God, yet its wording seems to affirm likeness: {There is nothing like His likeness} implies that His likeness exists, but nothing is like it. This suggests God has a likeness.
The Answer: The Arabs use the construction mithluka lā yaf'alu (Your likeness does not do X), meaning "You do not do X." They intend to negate the action from the subject itself. Similarly, a man might say, "This speech is not fit for my like (mithlī)," meaning, "It is not fit for me." A poet said: {And my like is like the trunks of date palms} (implying exaggeration). If a ruling is negated from someone because he resembles another, it is even more fitting that it be negated from the original subject.
Analogously, they say, "Peace be upon the exalted assembly" (al-majlis al-'ālī). If God's peace falls upon His assembly and place, it is more fitting that it falls upon Him. Similarly, {There is nothing like unto Him} means, "There is nothing like Him," as an exaggeration based on the principle mentioned. Thus, the wording is not meaningless; rather, it conveys emphasis.
Jahm ibn Safwan's View: He claimed the verse means Allah is not named "Thing" (Shay') because everything is a likeness of its own likeness. Thus, {There is nothing like His likeness} means "Nothing is like His likeness," implying He is not named "Thing."
My Alternative View: The inclusion of the particle ka (like/as) serves as proof that He is exalted above likeness. If He had a likeness, He would be a likeness of Himself, which is impossible. Affirming a likeness for Him is impossible.
If He were a likeness of Himself, He would be equal to His likeness in that essence but distinct from it in His own self. That which causes participation is not that which causes distinction. Thus, the essence of each would be composite, and every composite is contingent. Therefore, if the Necessary Existent had a likeness, He would not be the Necessary Existent in Himself. The phrase {There is nothing like His likeness} points to the fact that if it were true that He is a likeness of His likeness, He would cease to be "a Thing" (i.e., He would cease to be the Necessary Existent).
Issue 3: Reconciling with "The Highest Likeness":
This verse negates likeness, while {And to Him belongs the Highest Likeness} (Ar-Rum: 27) affirms likeness. The difference is:
Issue 4: Hearing and Seeing:
{And He is the Hearing, the Seeing} indicates He hears all audible things and sees all visible things.
If one asks: This cannot be taken literally, because hearing involves the violent displacement of air between two bodies, causing waves that reach the eardrum—this is hearing. Seeing involves the retina being affected by the image of the seen object. Both hearing and seeing, in this sense, are effects upon a sense organ, which is impossible for Allah. Therefore, applying these terms to His knowledge of the audible and visible is impermissible.
The Answer: The proof that hearing is different from the effect on the organ is that when we hear a sound, we know its direction, meaning we perceive the sound where it exists in itself. This shows the perception is distinct from the air wave affecting the eardrum. Similarly, sight is distinct from the retina being affected, because the point of the eye is small, making it impossible for the large image of the seen object to be imprinted upon it. The imprinted image would be small, while the seen object in the world is large. This proves sight is different from mere impression.
If this is established, the impossibility of physical effect on Allah does not necessitate the impossibility of hearing and seeing for Him.
If they argue: Even if hearing and sight are distinct from sensory effect, their existence is conditioned upon that effect occurring. Since that effect is impossible for Allah, hearing and sight must be impossible for Him.
Our Response: The apparent meaning of {And He is the Hearing, the Seeing} indicates He possesses these attributes. We should not deviate from this apparent meaning unless proof arises that the sense called hearing/seeing is conditioned upon the physical effect, which is impossible for Allah. Since you claim this conditionality, you must prove it. We adhere to the literal meaning until you provide evidence necessitating deviation.
If one asks: The phrase {And He is the Hearing, the Seeing} implies exclusivity (Hassr). What is the meaning of this exclusivity when creatures are also described as hearing and seeing?
The Answer: The terms As-Samī‘ (The Hearing) and Al-Basīr (The Seeing) imply the perfection of these attributes. Perfection in all attributes belongs only to Allah. This is the intended meaning of the exclusivity.
Keys of the Heavens and Earth:
{To Him belong the keys of the heavens and the earth}.
This means: Allah is the Originator of the heavens and the earth, while idols are not. He created us, our mates, and our offspring from ourselves and our mates, while idols did not. Furthermore, {To Him belong the keys of the heavens and the earth}, while idols do not. The overall purpose is to demonstrate the Capable, Benefactor, Generous, and Merciful One. How then is it permissible to equate Him with idols, which are inanimate objects, in worship?
{To Him belong the keys of the heavens and the earth} means the keys to sustenance from the heavens and the earth. The keys of the heavens are the rains, and the keys of the earth are the vegetation. We explained the meaning of Malāqīd (keys) in Surah Az-Zumar regarding the verse: {Allah extends provision for whom He wills and restricts it} (Az-Zumar: 52), because the keys to sustenance are in His hand. {Indeed, He is of all things Knowing} (regarding both extension and restriction).
Verse 13: {He has ordained for you of religion what He enjoined upon Noah and what We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus, [saying]: "Establish the religion and do not divide therein."}
This verse establishes the unity of the core message of religion enjoined upon all major prophets: Noah, Abraham, Moses, and Jesus (PBUH). The command is: {Establish the religion and do not divide therein}.
{Severe upon the polytheists is that to which you invite them}: What you call them to (monotheism) is difficult for the polytheists.
{Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him]}.
Verse 14: {And they did not divide until after knowledge had come to them—out of mutual envy among themselves.}
They only divided after the truth (knowledge) had reached them, due to envy among themselves.
{And if it were not for a word that had preceded from your Lord until a specified term, judgment would have been passed between them.} If not for the decree of respite until a set time, Allah would have judged between them immediately.
{And indeed, those who were caused to inherit the Scripture after them are in grave doubt concerning it.}
Verse 15: {So for that, invite [them to the truth], and remain steadfast as you have been commanded, and do not follow their inclinations. And say, "I believe in what Allah has sent down of the Book, and I have been commanded to be just between you. Allah is our Lord and your Lord. To us belong our deeds, and to you belong your deeds. There is no [need for] argument between us and you. Allah will bring us together, and to Him is the [final] destination."}
The Command to the Prophet (PBUH):
{So for that, invite [them to the truth], and remain steadfast as you have been commanded}.
{And say: "I believe in what Allah has sent down of the Book, and I have been commanded to be just between you."}
{Allah is our Lord and your Lord. To us belong our deeds, and to you belong your deeds.} This establishes mutual accountability. {There is no [need for] argument between us and you. Allah will bring us together, and to Him is the [final] destination.}
Verse 16: {And those who argue concerning Allah after He has been responded to—their argument is void before their Lord, and upon them is wrath, and for them is a severe punishment.}
Their disputation after the truth has been accepted (by the believers) is baseless in the sight of Allah.
Verse 17: {Allah is the one who sent down the Book in truth and the Balance.}
The Book (Qur'an) and the Balance (Justice/Sharia).
{And what may make you know, [O Muhammad], that perhaps the Hour is near?}
Verse 18: {Those who do not believe in it are impatient for it, but those who have believed are fearful of it and know that it is the truth.}
The disbelievers rush it out of mockery, while the believers fear it out of reverence and know it is certain.
{Indeed, those who argue concerning the Hour are certainly in extreme error.}
{Allah is subtle with His servants; He provides for whom He wills. And He is the Strong, the Exalted in Might.}
{Allah is subtle (Laṭīf) with His servants}: This subtlety implies kindness, gentleness, and perfect knowledge of what benefits them, even if they do not realize it.
{He provides for whom He wills}: Provision (Rizq) is granted to whomever He wills, whether they are grateful or ungrateful.
{And He is the Strong, the Exalted in Might}: His power is absolute, and His might is unmatched.
