Surah Az-Zukhruf (The Ornaments): Verse 9

Know that previously, the context mentioned the extravagant ones (the polytheists) and the Prophets.

The phrase { ولئن سألتهم } (And if you ask them) could refer to the Prophets or the disbelievers. However, the closer interpretation is that it refers to the disbelievers. Allah Almighty clarifies that they confess that the Creator of the heavens and the earth and all that is between them is Allah, the All-Mighty, the All-Wise.

The purpose here is that despite their acknowledgment of this fact, they worship others alongside Him and deny His power over resurrection. This has already been mentioned concerning them.

Then, Allah begins by demonstrating His attributes through His creation, saying: { الذى جعل لكم الارض مهدا } (Who made for you the earth a cradle).

If this phrase were part of the disbelievers' speech, they would have to say: "Who made for us the earth a cradle." Furthermore, the subsequent statement, { فأنشرنا به بلدة ميتا } (and by it We bring forth a dead land), only relates to the speech of Allah. A parallel in human speech is when a man hears someone say, "The one who built this mosque is such-and-such a noble scholar," and the listener responds by adding more praiseworthy attributes to that scholar, meaning both descriptions refer to one person.

Once you understand the structure of the verse, know that it indicates several types of Allah's attributes:

Theologians explain that the first necessary act of faith in God is the knowledge that He is the Originator (Muhdith) and Agent (Fa'il) of the universe. This is why the statement begins by mentioning His being the Creator. This is fully realized if we interpret creation (Khalq) as origination and innovation (Ibdā').

This signifies overwhelming power. The means by which this dominance is achieved is Power (Qudra). Thus, Al-'Aziz points to the perfection of Power.

This points to the perfection of Knowledge. Know that when perfect Knowledge and Power are attained, the Being described by them is capable of creating all possibilities (mumkināt). For this reason, Allah affirmed these two attributes, and all subsequent details are derived from them.

We have previously mentioned in this book that the earth being a cradle is due to its stillness and stability, and because it possesses specific qualities that allow for benefit: cultivation, building structures, and covering the defects of the living and the dead. Since a cradle is a place of rest for an infant, the earth is made a cradle due to the abundance of comforts it contains.

The intent is that people's benefit is perfected when everyone can travel from one city to another and from one region to another. If Allah had not prepared these paths and placed specific signs upon them, this benefit would not have been achieved.

Then Allah says: { لعلكم تهتدون } (so that you may be guided). This means the purpose of establishing paths is to enable you to find your way. Secondly, it means so that you may be guided to the truth in religion.

Here are several points of discussion:

1. The apparent meaning suggests water descends from the sky. Is this the case, or does it descend from the clouds, and is it called descending from the sky because everything above is called samā' (sky)? This discussion has been covered exhaustively elsewhere.
2. The word { بقدر } (in due measure) means the water descends only as much as the inhabitants of that area need, without excess or deficiency—unlike what was sent down upon the people of Noah, which was without measure and drowned them. It is measured so that it becomes sustenance for you and your livestock.
3. The phrase { فأنشرنا به بلدة ميتا } (and thereby We revive a dead land) means a land devoid of vegetation, which We bring back to life—this is Inshār (revival).

Then He says: { كذلك تخرجون } (Thus shall you be brought forth). This means that just as this evidence points to Allah's Power and Wisdom, it also points to His Power over resurrection and the Day of Judgment. The analogy is that He makes them alive after death, just as He revives this land after it was dead.

Some scholars suggest the analogy is that He will bring them back and bring them out of the earth by water, like semen, just as the earth sprouts by rainwater. This view is weak because the literal text only affirms the re-creation, without this added detail.

Ibn Abbas said that Azwāj (pairs/kinds) refers to different types and categories, such as sweet and sour, white and black, male and female.

Some profound scholars say that everything other than Allah is a pair: above and below, right and left, front and back, past and future, substance and attribute, summer and winter, spring and autumn.

The existence of pairs indicates that they are contingent upon existence (mumkin al-wujūd), created, and preceded by non-existence. As for the True God, He is the Unique One (Al-Fard), exalted above duality, equal, counterpart, or supporter.

Therefore, Allah says: { والذى خلق * الاسماء كلها } (And Who created all the pairs). This means everything that is a pair is created, indicating that its Creator is an absolute Single One, exalted above pairing.

I also argue that mathematicians have shown that the odd number (singular/individual) is superior to the even number (pair) in several ways:

1. The smallest pair is two, which only exists when two units are present. Thus, the pair requires the individual unit (one), while the unit is self-sufficient and needs no pair. The self-sufficient is superior to the needy.
2. The even number is divisible into two equal halves, while the odd number is not. Divisibility is a form of passivity and receptivity, whereas non-divisibility is strength, firmness, and resistance. Thus, the individual is superior to the pair.
3. Any odd number, when divided, must result in one part being even and the other odd. The odd number thus contains both the pair and the individual. The even number, however, must have both its parts as even numbers. The one containing both aspects is superior to the one that does not.
4. Evenness means that each of its two parts is equal to the other in essence, attribute, and measure. If every perfection it possesses is also possessed by its counterpart, then it is not absolutely perfect. As for the individual (odd), its individuality is unique to it alone, not to any other or its equal. Its perfection belongs solely to itself, not to another, making it superior.
5. In any pair, each part must share some aspects with the other and differ in others. The aspect of sharing is different from the aspect of differing. Every pair is contingent in its essence, and every contingent thing is needy. Thus, pairing is a source of poverty and need. Individuality, however, is a source of self-sufficiency and independence, because the number (the whole) needs each of those units, whereas each unit is independent of that total number.

Therefore, it is established that pairs are contingent, created, and manufactured, while the Individual (Al-Fard) is self-subsistent, independent, and free from all else. This is why Allah says: { والذى خلق الازواج كلها } (And Who created all the pairs).

Travel is either by sea or by land. Sea travel is carried by ships, and land travel is carried by livestock. Here are two questions:

First Question: Why did He not say, "upon their backs" ('alā ẓuhūrihā)? Answers:

1. Abu Ubaidah said it is a masculine reference due to the word mā (that which), implying "that which you ride."
2. Al-Farra' said that attributing the back to one entity carries a collective meaning, like an army or troops, which is why the verb is mentioned in the plural.
3. This feminine form is not true feminine gender, so the word form is allowed to vary, similar to saying, "Among the women I know, there is one who agrees with you."

Second Question: It is said, "They rode the livestock" (rakibū al-an'ām) and "They rode in the ships" (rakibū fī al-fulk). Since both forms are used, why did He say { تركبون } (that which you ride)? Answer: The transitive verb without a preposition (direct object) is often preferred over the verb with a preposition due to its greater strength.

Then Allah says: { ثم تذكروا نعمة ربكم إذا استويتم عليه } (Then remember the favor of your Lord when you mount them).

Remembering Allah's favor means recalling it in their hearts. This remembrance is recognizing that Allah created the surface of the sea, created the winds, and created the structure of the ship in a way that allows a person to direct the ship wherever he wills. When they remember that the creation of the sea, the winds, and the ship in ways amenable to human direction and movement is not due to human planning but to the planning of the Wise, All-Knowing, All-Powerful, they realize this is a great favor from Allah. This realization should lead them to submission and obedience to Him, and to engage in thanking Him for His endless favors.

Then Allah says: { وتقولوا سبحان الذى سخر لنا هاذا وما كنا له مقرنين } (And say, "Exalted is He who subjected this to us, and we could not have subjected it ourselves.")

Know that Allah specified a particular remembrance for riding ships: { بسم الله مجراها ومرساها } (In the name of Allah is its course and its mooring) (Hud: 41). He specified another remembrance for riding livestock: { سبحان الذى سخر لنا هاذا }. And another remembrance upon entering dwellings: { رب أنزلنى منزلا مباركا وأنت خير المنزلين } (My Lord, let me alight at a blessed landing place, and You are the best of those who bring to land) (Al-Mu'minun: 29).

The reality of this is that the animal a person rides must be much stronger than the human, yet it lacks the intellect to obey human commands. However, Allah created that beast in specific ways in its outward form and its inner nature, resulting in this benefit. Outwardly, it walks on four legs, making its back a suitable place for human settlement. Inwardly, despite its intense strength, Allah created it to be submissive and harnessed to man. When a person contemplates these wonders and delves into the seas of these secrets, his awe of that overwhelming Power and infinite Wisdom increases, compelling him to say: { سبحان الذى سخر لنا هاذا وما كنا له مقرنين }.

Abu Ubaidah said: "So-and-so is muqrin (in charge/master) of so-and-so." Al-Wahidi said its derivation comes from saying, "He struck a horn (qarn) for him." Thus, "I am qarin to so-and-so" means "I am his equal in strength." The meaning is that we do not possess the strength or capacity to master or control this beast or ship. Exalted is He who subjected them to us by His knowledge, wisdom, and perfect power.

The author of Al-Kashshāf narrated from the Prophet (peace be upon him) that when he placed his feet in the stirrups, he would say, "In the name of Allah." When he settled upon the animal, he would say, "Praise be to Allah in all circumstances, Exalted is He who subjected this to us..." until the phrase "...to Him we shall return."

Al-Qadi narrated in his Tafsir from Abu Makhlad that Al-Hasan ibn Ali (peace be upon them) saw a man mounting an animal and said: "Exalted is He who favored us with Muhammad (peace be upon him), and praise be to Allah who made us the best nation brought forth for mankind. Then say: Exalted is He who subjected this to us."

It is also narrated from the Messenger of Allah (peace be upon him) that when he traveled and mounted his conveyance, he would say Allahu Akbar three times, then say: "Exalted is He who subjected this to us." Then he would say: "O Allah, I ask of You in this journey righteousness and piety, and deeds that please You. O Allah, make the journey easy for us and shorten the distance for us. O Allah, You are the Companion on the journey and the Successor over the family. O Allah, accompany us in our journey and look after our family." When he returned to his family, he would say: "(We are) returning, repenting, to our Lord praising."

The author of Al-Kashshāf stated that this verse indicates the opposite of what the Mujbirah (fatalists who believe humans have no free will) claim, in several ways:

1. Allah said: { لتستووا على ظهوره ثم تذكروا نعمة ربكم } (so that you may mount them, then remember the favor of your Lord). The use of the lām of purpose (li-) indicates that Allah intended this action from us, refuting their claim that He intended disbelief and insistence on denial from them.
2. The phrase { لتستووا } (so that you may mount) indicates that His action is motivated by purposes (aghrād).
3. Allah clarified that the creation of these animals with these natures was for the purpose that gratitude would issue from the servant. If the servant's action were merely an act of God, the meaning of the verse would be: "I created these animals so that I might create the utterance 'Subhan Allah' on the servant's tongue." This is false, as Allah is capable of creating this utterance on his tongue without these means.

Know that the discussion on these points is established, so there is no benefit in repetition.

Then Allah says: { وإنا إلى ربنا لمنقلبون } (And indeed, to our Lord we will be returning).

Know that the connection of this statement to what preceded it is that riding ships involves the danger of perishing, as ships often break down and people perish. The rider of a beast is also in danger, as accidents can occur that lead to the rider's demise. Since this is the case, riding ships and beasts exposes one's soul to peril. Therefore, the rider must remember the matter of death, be certain that he will inevitably perish, and that he will return to Allah, unable to escape His decree and destiny, so that if that feared event occurs, he has already prepared his soul for death.

Verses 10–14

(The commentary on these verses is not provided in the excerpt.)