Surah Al-Ahqaf (The Dunes)

It has thirty-five verses, and it is Meccan. Some say it has thirty-four verses.

{Hā, Mīm. The revelation of the Book is from Allāh, the All-Mighty, the All-Wise.}

{We did not create the heavens and the earth and whatever is between them except in truth and for a specified term. But those who disbelieve are turning away from that of which they are warned.}

{Say: "Have you considered what you invoke besides Allāh? Show me what they have created of the earth, or do they have a share in the heavens? Bring me a book before this, or any remnant of knowledge, if you are truthful."}

Regarding the opening letters (Ḥā, Mīm): This is one of the disconnected letters (al-Ḥurūf al-Muqaṭṭaʿah). Al-Razi mentions that the wisdom behind these letters is often discussed, and it is generally understood that they serve to draw attention to the miraculous nature of the Qur'an, challenging those who deny its divine origin.

Regarding the statement: {The revelation of the Book is from Allāh, the All-Mighty, the All-Wise.} This establishes the source of the revelation, affirming that the Qur'an originates from the One possessing absolute power (Al-ʿAzīz) and perfect wisdom (Al-Ḥakīm).

Regarding the creation: {We did not create the heavens and the earth and whatever is between them except in truth and for a specified term.} This verse refutes the notion that creation is random or without purpose.

1. In Truth (Bil-Ḥaqq): Creation is not in vain; it has a profound purpose, which is the manifestation of Allāh's signs and the establishment of accountability.
2. For a Specified Term (Wa ajalin musammā): Creation has a predetermined end (the Day of Judgment), after which it will be dissolved and replaced by the eternal realm.

Regarding the disbelievers: {But those who disbelieve are turning away from that of which they are warned.} Despite the clear evidence of purpose and the warning of accountability, the disbelievers turn away from the message brought by the Prophet (peace be upon him).

The Challenge to the Idolaters: {Say: "Have you considered what you invoke besides Allāh? Show me what they have created of the earth..."} This is a powerful rhetorical challenge aimed at the polytheists who worship idols or other deities besides Allāh. The challenge demands proof of their deities' power:

1. Creation of the Earth: Can they show anything these false gods have created on earth? (The answer is clearly no.)
2. Share in the Heavens: Do they possess any partnership in the creation or governance of the heavens? (Again, no.)
3. Proof: If they claim otherwise, they must produce a prior scripture supporting their claim, or any established, transmitted knowledge (athārah min ʿilmin). If they cannot provide any of this, their claims are baseless.

Al-Ahqaf: (1) Ḥā, Mīm

It is known that the structure of the beginning of this Sura is like the beginning of Surah Al-Jathiyah, and we have already mentioned what pertains to that.

As for His saying, {We did not create the heavens and the earth and what is between them except in truth}, this indicates the establishment of a Deity through this universe. It also indicates that this Deity must be just and merciful to His servants, attentive to them, and benevolent towards them. Furthermore, it indicates that the Resurrection is true.

This is because creation implies design (taqdīr), and the traces of design are evident in the heavens and the earth in the ten aspects mentioned in Surah Al-An'am. We have explained that these aspects indicate the existence of an Omnipotent, Willful Deity.

This is indicated by His saying, {except in truth} (illā bi-l-ḥaqq). The meaning of illā bi-l-ḥaqq is: except for the sake of grace, mercy, and benevolence. It implies that the Deity must have superabundant grace, and His benevolence must outweigh harm. The benefits reaching those in need from Him must be greater than the harms reaching them.

Al-Jubba'i said that this indicates that all reprehensible things between the heavens and the earth are not His creation, but rather the actions of His servants. Otherwise, it would necessitate that He is the creator of all falsehood, which contradicts His saying, {We did not create them except in truth} (Ad-Dukhan: 39).

Our colleagues (the Ash'arites) responded by saying: The creation of falsehood is different from creating by means of falsehood. We say that He is the Creator of falsehood, but He created that falsehood by means of truth (bi-l-ḥaqq), because that action is a disposition by Allah (Exalted is He) over His own dominion, and a possessor's disposition over his property is done truthfully, not falsely.

They further argue that what confirms our position is that His saying, {We did not create the heavens and the earth and what is between them}, indicates that He (Exalted and Majestic) is the Creator of all the actions of the servants, because the actions of the servants are part of what is between the heavens and the earth. Therefore, their creation must be attributed to Allah (Exalted is He). Since contradiction within a single verse is impossible, the meaning we mentioned must be intended.

If they argue that the actions of the servants are accidents (a'rāḍ), and accidents cannot be described as existing between the heavens and the earth, we reply: In that case, the evidence you derived from this falls away. And Allah knows best.

The reasoning is that if the Hereafter did not exist, the rights of the oppressed against the oppressors would not be fully realized, nor would the reward for the obedient and the punishment for the disbelievers be fully meted out. This would prevent the assertion that He created the heavens and the earth and what is between them in truth.

As for His saying, {and for a specified term} (wa ajalin musammā), the meaning is that He did not create these things except in truth, or for a specified term. This indicates that the Deity of the universe did not create this world to remain eternally everlasting. Rather, He created it to be a dwelling place for action. Then, He (Exalted and Majestic) will annihilate it and then bring it back, whereupon recompense will occur in the Hereafter. Thus, the specified term is the time Allah (Exalted is He) has appointed for the termination of the world.

Then the Almighty said, {And those who disbelieve are turning away from what they were warned about}. This means that despite Allah (Exalted and Majestic) setting forth these proofs, sending messengers, revealing books, and the messengers’ persistence in encouragement, warning, offering excuses, and admonition, these disbelievers remain turning away from these proofs, paying no heed to them. This indicates the necessity of contemplation and inference, and that turning away from proof is blameworthy in religion and in the world.

Know that when the Almighty established this fundamental principle—which proves the existence of the Deity, His justice and mercy, and the Resurrection—He then built corollaries upon it.

He said: {Say, "Have you considered what you invoke besides Allah?"} (referring to the idols). {"Show me"}—meaning, inform me—{"what they have created of the earth, or do they have a share in the heavens?"}

The meaning is: Can it be conceived that these idols are attributed with the creation of even a part of this universe? If that is not sound, then is it permissible to say that they assisted the Deity of the universe in creating a part of this universe?

Since clear reason dictates that attributing the creation of even the smallest part of this world to them is impermissible, and attributing assistance to them in the smallest or most insignificant action is also impermissible, it is established that the true Creator of this universe is Allah (Exalted is He), and the true Benefactor in all types of blessings is Allah (Exalted is He). Worship ('ibādah) is defined as performing the utmost degree of veneration, which is fitting only for the One from whom the utmost degree of bestowal originates. Since Allah (Exalted and Majestic) is the true Creator and the true Benefactor, it is obligatory that worship and servitude be directed only to Him and for His sake.

A question might be raised: We do not worship them because they deserve this worship, but rather because the Creator, the Benefactor, has commanded us to worship them. In response to this, Allah (Exalted and Majestic) mentioned what serves as an answer to this question, saying: {Bring me a book from before this, or some remnant of knowledge}.

The justification for this answer is that the knowledge of this command can only be attained through revelation and prophethood. We say: This revelation indicating the command to worship these idols must either be in what was revealed to Muhammad (peace be upon him) or in the other divine books revealed to previous prophets. If it is not found in the divine books, perhaps it is derived from the transmitted knowledge from them. All of this is false.

1. Establishing it through revelation to Muhammad (peace be upon him) is known to be false.
2. Establishing it through the divine books revealed to earlier prophets is also false, because it is known by necessary, continuous transmission (tawātur) that all divine books unanimously forbid the worship of idols. This is what is meant by His saying: {Bring me a book from before this}.
3. Establishing it through knowledge transmitted from the prophets outside of what is in the books is also false, because it is known by necessity that none of the prophets called to idol worship. This is what is meant by {or some remnant of knowledge} (aw athāratin min ‘ilmin).

Since all possibilities are invalidated, it is established that engaging in idol worship is a false act and a corrupt statement.

There remain two types of inquiry regarding His saying: {or some remnant of knowledge}.

The First Type: Linguistic Inquiry

Abu 'Ubaydah, Al-Farra', and Al-Zajjaj said: {Athāratun min ‘ilmin} means a remnant (baqiyyah). Al-Mubarrad said: Athārah is what is transmitted (yu’thar) from knowledge, meaning a remnant. Al-Mubarrad also said: Athārah means transmitted, as in your saying, "This narration is transmitted from so-and-so." From this meaning, reports are called āthār (traditions); one says, "It came in the athar that such-and-such happened."

Al-Wāḥidī said: The usage of the people of language regarding this word revolves around three opinions:

1. Remnant (al-baqiyyah): Derived from athartu ash-shay’a athīruhu ithāratan, as if it is a remnant that is extracted or stirred up (yuthār).
2. Transmission (al-riwāyah): Derived from al-athar (the tradition/report).
3. Sign/Mark (al-‘alāmah): Al-athar meaning a sign.

The author of Al-Kashshāf said: It was recited as uthāratun (with a ḍammah on the thā’) meaning something that was specially transmitted or singled out (ūthirtum bihi) from knowledge that others do not fully grasp. It was also recited with three vowel markings on the thā’ with a quiescent thā’ (ithāratun). Al-ithrah (with a kasrah) means the trace/report, and al-ithr (with a fatḥah) is the woman who narrates the saying (from athara al-ḥadīth when one narrates it). Al-uthrah (with a ḍammah) is the noun for what is transmitted, like al-khuṭbah (sermon) is the noun for what is preached.

Here, there is another opinion regarding the interpretation of {or some remnant of knowledge}, which is narrated from Ibn Abbas, who said: {or some remnant of knowledge} refers to the knowledge of drawing lines in the sand (al-khaṭṭ fī ar-raml), which was a well-known science among the Arabs. It is narrated from the Prophet (peace be upon him) that he said: "There was a prophet who used to draw lines; whoever's drawing matched his drawing, he knew his knowledge."

If the verse is interpreted this way, the meaning is: "Bring me knowledge from before this—the drawing you do in the sand—that proves the validity of your doctrine regarding idol worship." If the verse is interpreted in this manner, it would be a form of mockery towards them and their sayings and proofs. And Allah (Exalted is He) knows best.