| Q: (37) Indeed, in that there is...

Then the Almighty said: {Indeed, in that there is a reminder for everyone who has a heart} (Qaf: 37).

The indication here refers to the destruction (of the previous nations). It is also possible that it refers to what was mentioned previously, such as the drawing near of Paradise and the filling of Hell, and other matters.

• "Reminder" (dhikrā) is a verbal noun (ism masdar), meaning recollection or admonition. It is inherently the source noun derived from the verb dhakara (to remember), which yields dhikran and dhikrā.

• {for everyone who has a heart} (liman kāna lahu qalb):
  • It is said that the intended meaning is a heart described by comprehension (wa‘y). That is, for one who possesses a comprehending heart.
  • The indefinite form (qalb) suggests a degree of perfection, as in saying, "So-and-so has wealth" (māl), implying abundance.
  • However, it is better to say that it clarifies the obviousness of the matter after the admonition, meaning there is no obscurity for anyone who possesses any heart, even if it is not fully perfect. This is like saying, "Give him something, even if it is just a dirham," or "Paradise is for whoever does good, even if it is just one good deed."
  • Thus, it is as if the Almighty is saying: Indeed, in that (the preceding discourse) there is a reminder for anyone to whom the term 'heart' can properly be applied.
  • In that case, whoever does not take heed, it is as if they have no heart at all, similar to the Almighty's saying: {Deaf, dumb, blind} (Al-Baqarah: 18), where their ears, tongues, and eyes were not serving the purpose for which they were intended. Similarly, one who does not take heed is as if they have no heart.
  • This is supported by the Almighty's saying: {They are like cattle; rather, they are more astray} (Al-A'rāf: 179), meaning they are like inanimate objects.
  • And His saying: {as if they were propped-up pieces of timber} (Al-Munafiqun: 4), meaning they have forms but no heart for remembrance (dhikr) nor a tongue for gratitude (shukr).

• {or casts his hearing while he is present} (aw alqā as-sam‘a wa huwa shahīd):
  • "Casting hearing" (ilqā’ as-sam‘) is a metaphor for listening (istimā‘). This is because one who does not hear seems to have held back or restrained their hearing; when they release it, listening occurs.
  • If we adopt the view that the indefinite form of 'heart' implies abundance (a perfectly comprehending heart), then the arrangement in {or casts his hearing} appears excellent. It would mean: Indeed, in that there is a reminder for one who possesses a comprehending, intelligent heart that extracts meanings through its intellect, or (if not that), for one who casts his hearing and listens to the warner, and thus remembers.
  • However, if we hold the view that the indefinite form means anyone to whom the term 'heart' can properly be applied (even if not fully comprehending), this elegance is less apparent. We respond that the arrangement can still be better: The estimation becomes as if the Almighty said: There is a reminder in it for everyone because they possess a heart, due to the clarity of the matter. If it is not received by everyone, then it is received by whoever listens attentively.
  • The Almighty's saying {or casts his hearing} supports what we mentioned, as He did not say "or listens" (yastami‘). Listening implies seeking, whereas casting hearing (ilqā’ as-sam‘) means the reminder is attained by one who does not restrain their hearing but sends it forth freely, even if they do not intend to listen—like someone hearing a loud noise where listening occurs merely by opening the ear, even without intention. Subtle sounds, however, require attentive listening and seeking.
  • Therefore, we say: The reminder is attained by one who possesses a heart, regardless of the state of that heart, due to the clarity of the matter. If it is not attained that way, then it is attained by one who has an unobstructed ear, regardless of their effort in listening.

• The role of {while he is present} (wa huwa shahīd):
  • If one argues that {while he is present} indicates a state (ḥāl), implying that merely casting the hearing is insufficient, this confirms our previous point. We stated that the reminder is attained by one who possesses some heart. If it is not attained that way, it is attained if they cast their hearing while their mind is present (i.e., with their heart).
  • If we adhere to the first view (that 'heart' means a comprehending heart), then the meaning becomes: The reminder is attained if one casts their hearing while their heart is present. This implies that when the heart is present, the heart becomes comprehending, but we had already supposed the absence of comprehension. This contradiction arises only if we insist that {while he is present} means a state (ḥāl). If we do not hold that view, this contradiction does not arise, and other interpretations are possible.

• Alternative Interpretation:
  • It can be interpreted that {in that} refers to the Qur'an. After the Almighty stated at the beginning of the Surah: {Qāf. By the Glorious Qur'an. Rather, they wondered that a warner had come to them from among themselves} (Qāf: 1-2), and mentioned what refutes their wonder, established the truthfulness of the warner, and confirmed the reality of the Resurrection, and warned and frightened with reward and punishment, immediate and delayed—after completing the discourse, He said: {Indeed, in that there is a reminder for everyone who has a heart} or for everyone who listens.
  • Then He said: {while he is present} (wa huwa shahīd), meaning the warner whom you wondered about is a witness, just as the Almighty said: {Indeed, We have sent you as a witness} (Al-Fath: 8), and {so that the Messenger may be a witness over you} (Al-Hajj: 78).

Then the Almighty said:

! 7 < {And We did certainly create the heavens and the earth and whatever is between them in six days, and no weariness touched Us.} > 7 !

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