Al-Jathiyah: (12) Allah is He Who subjected...

It should be noted that the Almighty mentioned the evidence derived from the manner in which the celestial bodies move upon the surface of the sea. This is only achieved by subjecting three things:

1. The winds that blow according to the desired direction.
2. The creation of the water's surface with a smoothness upon which vessels can sail.
3. The creation of wood in a manner that allows it to float on the water's surface without sinking.

These three conditions are beyond the capability of any human being; therefore, there must be a Creator capable of them, and that is Allah, the Glorified and Exalted.

His statement, {and that you may seek of His bounty}, means either through trade, diving for pearls and coral, or extracting fresh meat (fish).

Then the Almighty said: {And He has subjected to you whatever is in the heavens and whatever is on the earth, all of it, from Him}.

The meaning is that if Allah had not kept the celestial bodies and the Earth fixed in their orbits and domains, benefit would not have been obtained. For if the Earth were ascending or descending, no benefit would be derived from it. Similarly, if the Earth were made of gold, silver, or iron, no benefit would be derived—all of which we have previously explained.

If one asks: What is the meaning of {from Him} in the phrase {all of it, from Him}? We reply that it is in the state (ḥāl). The meaning is that He subjected these things as being from Him and originating from Him; meaning, He is their Creator and bringer into existence by His power and wisdom, and then He subjects them for His creation.

The author of Al-Kashshāf mentioned that Salama ibn Muḥārib recited it as minhu (from him/it) as a metaphorical attribution to the verb sakhkhara (subjected), or as the predicate of an omitted subject, meaning, "That is from Him," or "It is from Him."

Know that after teaching His servants proofs of Monotheism, Power, and Wisdom, the Almighty followed this by teaching virtuous morals and commendable actions through His statement: {Say to those who have believed, "Pardon those who do not expect the days of Allah"}.

The phrase {those who do not expect the days of Allah} refers to the disbelievers. There is a difference of opinion regarding the reason for the revelation of this verse:

• Ibn Abbas said: {Say to those who have believed}—meaning 'Umar—{"Pardon those who do not expect the days of Allah"}—meaning 'Abdullah ibn Ubayy. This occurred when they camped near a well called Al-Muraisee' in the expedition of Banu al-Mustaliq. 'Abdullah sent his servant to fetch water, but he was delayed. When the servant returned, 'Abdullah asked him what detained him. He replied, "The servant of 'Umar sat at the edge of the well and did not let anyone draw water until he had filled the Prophet's waterskin, the waterskin of Abu Bakr, and then filled one for his own master." 'Abdullah then said, "The likeness between us and these people is like the saying: 'Fatten your dog, and it will eat you.'" When this reached 'Umar, he took his sword, intending to go to him. Then Allah revealed this verse.
• Muqatil said: A man from the disbelievers of Quraysh insulted 'Umar in Mecca, and 'Umar intended to strike him. Allah then commanded pardon and forbearance, and this verse was revealed.

Maymun ibn Mihran narrated that when Finḥāṣ the Jew heard the verse {Who is it that would loan Allah a goodly loan?} (Al-Baqarah: 245), he said, "The Lord of Muhammad is in need." When 'Umar heard of this, he took his sword and went out seeking him. The Prophet (peace be upon him) sent after him until he brought him back.

Regarding {those who do not expect the days of Allah}, Ibn Abbas said it means they do not expect Allah's reward, nor do they fear His punishment, nor do they dread the fate of past nations. We have already explained the meaning of the "Days of Allah" in the exegesis of {and remind them of the days of Allah} (Ibrahim: 5).

Most exegetes say this verse is abrogated because it implies forgiveness or not fighting them. Since Allah commanded fighting, they concluded there was abrogation. The closer interpretation is that it is understood as refraining from disputing trivial matters and overlooking the hurtful words and distressing actions that proceed from them.

Then the Almighty said: {that He may recompense a people for what they used to earn}. This means that He may recompense with forgiveness a people who do good deeds.

If one asks: What is the benefit of the indefinite noun in {a people} when the intended people are the believers mentioned in {Say to those who have believed}? We reply that the indefiniteness indicates the greatness of their status, as if it were said: "That He may recompense a people—and what a people!—whose characteristic is overlooking sins, pardoning those who cause harm, bearing harshness, and swallowing bitterness."

Others said the meaning of the verse is: Tell the believers to overlook the disbelievers, so that Allah may recompense the disbelievers for the sin they used to commit. It is as if they were told: "Do not repay them yourselves; rather, We will repay them."

Then He mentioned the general ruling: {Whoever does a righteous deed, it is for himself}. This is an example set by Allah for those who forgive. {And whoever does evil, it is against it}—an example set for the disbelievers who persisted in harming the Messenger and the believers and in doing what is unlawful. Thus, the Almighty clarified that a righteous deed brings great benefit to its doer, and a wicked deed brings harm to its doer. He commanded this and forbade that for the sake of the servant, not for any benefit returning to Himself. This is an encouragement toward righteous deeds and a deterrent from futile actions.

7 < {And certainly did We give to the Children of Israel the Scripture and judgment and prophethood and provided for them of the good things and preferred them over the worlds. * And We gave them clear proofs of the matter; and they were not divided until after knowledge had come to them, out of mutual envy. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ. * And then We placed you upon a clear ordinance of the matter, so follow it and do not follow the inclinations of those who do not know. * Indeed, they will never avail you against Allah at all. And indeed, the wrongdoers are allies of one another, but Allah is the ally of the righteous. * This is an insight for mankind and guidance and mercy for a people who are certain. * Or do those who commit evil deeds think that We will make them like those who have believed and done righteous deeds, [making them] equal in their life and their deaths? Evil is that which they judge.} > 7 !