Tafsir of Al-Jathiyah 45:1-6

Al-Jathiyah (The Crouching): Verses 1–6

[Hā, Mīm]

There are several issues concerning this opening:

1. First Interpretation: Hā, Mīm is the subject (mubtada'), and "The revelation of the Book" (Tanzīl al-Kitāb) is the predicate (khabar). In this case, an implied object must be supplied: "The revelation of Hā, Mīm is the revelation of the Book." The phrase "from Allāh" (min Allāh) then modifies the second "revelation."
2. Second Interpretation: Hā, Mīm is understood as an implied statement: "These are Hā, Mīm." Then, "The revelation of the Book" proceeds from the All-Mighty, the All-Wise.
3. Third Interpretation: Hā, Mīm is an oath (qasam), and "The Mother of the Book" (Umm al-Kitāb) is an adjective describing it. The answer to the oath is the subsequent statement: "Indeed, in the heavens and the earth are signs..." The meaning is: "By Hā, Mīm, which is the revelation of the Book, the matter is such and such."

This phrase can be an adjective for the Book or for Allāh. The latter is preferable for several reasons:

1. Literal vs. Figurative: Attributing these names to Allāh is literal truth (ḥaqīqah), whereas attributing them to the Book is figurative (majāz). The literal is preferred.
2. Closeness: The proximity of the phrase suggests it relates to the preceding noun (Allāh).
3. Proof of Truth: If these names describe Allāh, it serves as proof that the Qur'an is true. Being All-Mighty implies His power over all possibilities, and being All-Wise implies His complete knowledge and self-sufficiency. One who possesses these attributes cannot issue falsehood or futility. Therefore, the appearance of miracles proves His truthfulness. This benefit is gained when the names describe Allāh, but not when they describe the Book alone. Thus, the first interpretation is superior.

Then Allāh states: "Indeed, in the heavens and the earth are signs for the believers." (Verse 4)

1. Literal Meaning: The signs are found in the very essence (dhawāt) of the heavens and the earth—their measures, qualities, and movements. Furthermore, the sun, moon, stars, mountains, and seas, which exist within them, are signs.
2. Figurative Meaning: It means the creation of the heavens and the earth, as stated in Al-Baqarah (2:164): "Indeed, in the creation of the heavens and the earth..." This points to the existence of the choosing, capable God.

We have previously detailed many proofs in the exegesis of "All praise is due to Allāh, Who created the heavens and the earth." We reiterate some here:

1. Contingency: They are bodies (ajsām) that are never free from occurrences (ḥawādith). Anything not free from occurrences must be contingent (ḥādith), and every contingent thing has a Maker.
2. Composition and Particularity: They are composed of parts, and these parts are fundamentally similar. However, some parts occupy a deeper location while others occupy the surface, meaning the specific location of each part is a possibility (jā’iz). Every possibility requires a deciding factor (murajjiḥ).
3. Differential Qualities: The celestial spheres and elements, despite being identical in their essential corporeality, are distinguished by specific qualities (heat, cold, lightness, density). This differentiation is contingent and requires a deciding factor.
4. Variation in Celestial Bodies: The planets differ in color (Saturn’s blackness, Jupiter’s whiteness, Mars’ redness, the Sun’s brilliance, Venus’ radiance, Mercury’s yellowness, the Moon’s dimness). Some are fortunate, some ominous; some are diurnal, some nocturnal. Since their essential nature is similar, this variation in attributes must be due to the choosing God assigning specific qualities to each.
5. Motion and Speed: Each sphere is assigned a specific direction of motion and a fixed rate of speed (fast or slow). This assignment is contingent and requires a choosing Agent.
6. Specific Functions: Each sphere is assigned a specific role, which is also contingent and requires a choosing Agent. (The full details are in the exegesis of those verses.)

This phrasing implies the signs are exclusive to believers. The Mu'tazilah argue they are signs for both believers and disbelievers. However, the believer benefits from them while the disbeliever does not, so the attribution is made to the believer. This is analogous to "a guidance for the pious" (hudan li-l-muttaqīn) in Al-Baqarah (2:2), even though it is guidance for all people (Al-Baqarah 2:185).

The orthodox position (Aṣḥāb) is that a sign or proof is that which leads to knowledge, and that knowledge is created by Allāh, not necessitated by the proof itself. Since Allāh created that knowledge for the believer but not for the disbeliever, it functions as a sign only for the believer.

Then Allāh states: "And in your creation and what He disperses of moving creatures are signs for those who are certain." (Verse 4)

The author of Al-Kashshāf argues that "what He disperses" (mā yabuthth) is coordinated with the creation (the noun), not the attached pronoun suffix in "your creation" (khalqikum). This is because coordinating with an attached, governed pronoun is awkward (e.g., one would not say, "I passed by you and Zayd"). This is why the reading of Ḥamzah who used the genitive case for wa-l-arḥām (in Surah An-Nisā’ 4:1) was criticized.

Ḥamzah and Al-Kisā’i read "signs" (āyāt) with a kasra (accusative) on the tā’, as they do for the following instance ("and the shifting of the winds are signs"). The rest read it with a ḍammah (nominative).

Reasons for Nominative Reading (The Majority):

1. Coordination with Position: Coordinating with the position of Inna and its effect. Since Inna and its predicate are in the nominative position (as if saying "Indeed, Zayd is standing, and 'Amr is..."), the coordination follows that position. This is supported by the verse: "Indeed, Allāh is free from obligation to the polytheists, and [so is] His Messenger" (At-Tawbah 9:3).
2. New Sentence: The phrase "And in your creation" is a new, independent clause coordinated with a preceding clause (like saying: "Zayd is in the house, and tomorrow he will depart..."). This is the preference of Abū Al-Ḥasan and Al-Farra’.

Reason for Accusative Reading (Ḥamzah and Al-Kisā’i):

It is coordinated with "Indeed, in the heavens..." (Inna fī s-samāwāt...), meaning: "And indeed, in your creation are signs..." The presence of Lām (in the following verse, la-āyāt) confirms that the structure is governed by Inna.

"In your creation" refers to human creation, and "what He disperses of moving creatures" refers to other animals. The proof for the choosing Agent lies in the fact that although bodies are fundamentally similar, the specific assignment of form, feature, and function to each limb or creature requires the selection of the choosing Agent. This includes the transition from one age to another and one state to another.

Then Allāh states: "And the alternation of the night and the day..." (Verse 5)

This alternation occurs in several ways:

1. The succession of day by night and vice versa.
2. The variation in their lengths: sometimes the day is longer than the night, and sometimes the reverse, with the increase in summer days matching the increase in winter nights.
3. The differing points of sunrise throughout the year.

Then Allāh states: "...and what Allāh sends down of rain from the sky, thereby giving life to the earth after its death..." (Verse 5)

This points to the doctrine of the choosing Agent in several ways:

1. The creation of clouds and the sending down of rain from them.
2. The germination of plants from the seed that falls onto the earth.
3. The generation of diverse forms: the trunk, branches, and leaves of a tree. Furthermore, fruits vary: some have the shell surrounding the kernel (like walnuts), some have the kernel surrounded by the shell (like apricots), and some are shell-less (like figs). The sheer variety and diversity of plant life prove the existence of the wise, merciful, choosing Agent.

Then Allāh states: "...and the shifting of the winds..." (Verse 6)

The winds are divided into many categories based on different classifications:

• Eastern, Western, Northern, and Southern.
• Hot and cold winds.
• Beneficial winds and harmful winds.

After mentioning these numerous proofs, Allāh states that they are "signs for a people who use reason" (li-qawmin ya‘qilūn).

Know that Allāh gathered these proofs in Surah Al-Baqarah: "Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and the ships that sail in the sea with what benefits people, and what Allāh sends down of water from the sky, thereby giving life to the earth after its death..." (Al-Baqarah 2:164).

There are differences between the two passages:

1. "Creation" vs. "Heavens and Earth": Al-Baqarah mentions "creation of the heavens and the earth," while this Surah mentions "in the heavens and the earth." Our scholars hold that creation is identical to the created thing. Mentioning "creation" in Al-Baqarah but omitting it here indicates that saying "the heavens and the earth" is equivalent to saying "the creation of the heavens and the earth," proving that the creation is the created thing itself.
2. Number of Proofs: Al-Baqarah mentioned eight types of signs, while this Surah mentions six, omitting the ships (al-fulk) and the clouds (as-saḥāb). The reason is that the movement of ships and clouds depends on the shifting of winds. Mentioning the cause (winds) suffices for mentioning the effects (ships/clouds).
3. Structure: Al-Baqarah groups all proofs under one concluding statement, whereas this Surah arranges them into three distinct sections. The purpose is to urge careful contemplation of each category individually.
4. Concluding Audience: This Surah presents three concluding groups: "for the believers" (li-yu’minūn), "for those who are certain" (li-yūqinūn), and "for those who use reason" (li-ya‘qilūn). I believe the reason for this arrangement is: If you are among the believers, understand these signs. If you are not believers but seekers of truth and certainty, understand these signs. If you are neither believers nor certain, at least be among the rational, and strive to know these proofs.

Many jurists claim that the Qur'an contains only matters related to rulings and jurisprudence. This is a great oversight, as no long Surah deals exclusively with rulings. Many Surahs, especially the Meccan ones, only mention proofs for Tawhid (Oneness), Prophethood, Resurrection, and the Hereafter—all subjects of the principles of religion (Uṣūl). Whoever contemplates this realizes that the scholars of Uṣūl merely elaborate on what the Qur'an mentions summarily.

Then Allāh states: "These are the signs of Allāh; We recite them to you in truth."

The phrase "in truth" (bi-l-ḥaqq) means their veracity is established by rational proofs. Establishing their truth must come either from transmission (naql) or reason (‘aql). The former is impossible because the validity of transmitted proofs depends on prior knowledge establishing the existence of the knowing, capable, wise God, the truth of Prophethood, and how miracles prove it. If we used transmission to prove these fundamentals, it would lead to circular reasoning (dawr), which is false. Therefore, knowledge of the reality of these signs can only be attained through pure reason. Thus, the statement "These are the signs of Allāh; We recite them to you in truth" is one of the greatest incentives for studying the principles of religion and establishing rational discussions.

Then Allāh states: "These are the signs of Allāh; We recite them to you in truth." This implies that if one does not benefit from these signs, there is nothing after them from which one can benefit. This refutes the view of those who claim mere imitation (taqlīd) is sufficient, establishing that the accountable person must contemplate the proofs of God's religion.

The word "they believe" (yu’minūn) is read with both the yā’ (third person masculine singular) and the tā’ (second person masculine singular). Abū ‘Ubaydah preferred the yā’ because the preceding context uses the third person: "for a people who are certain" and "for a people who use reason." If one objects that the beginning of the passage uses direct address ("in your creation"), we reply that the third-person reference mentioned previously is closer to the differing word, and the closer reference takes precedence. The justification for the second-person reading (tu’minūn) is an implied command: "Say to them: In what speech after this will you believe?"

"Woe to every great liar, sinful one, who hears the verses of Allāh recited to him, then insists arrogantly as if he had not heard them. Give him tidings of a painful punishment. And when he knows anything of Our signs, he takes them in ridicule. Those will have a humiliating punishment. Before them is Hell, and what they earned will not avail them at all, nor what they took besides Allāh as allies. And for them is a great punishment. This [Qur'an] is guidance, and those who disbelieve in the signs of their Lord will have a severe punishment from a painful torment."