Al-Qamar (The Moon): (49) Indeed, We created everything...

Issues Discussed:

It is commonly held that the statement {Indeed, We created everything} is connected to what precedes it, as if the meaning is: "Taste [the punishment], for indeed We created everything according to a measure." This serves as a recompense for those who deny this. This is similar to the Almighty's saying: {Taste! Indeed, you are the mighty, the noble!} (Ad-Dukhan: 49).

However, the apparent reading suggests that the statement ended at {Taste the burning touch of Hellfire} (Al-Qamar: 48). Then, the explanation of the punishment followed. The subsequent verse, {And Our command is not but one, like the blink of an eye} (Al-Qamar: 50), indicates that {Indeed, We created everything according to a measure} is not the end of the discourse.

This is supported by the Almighty's saying: {Is it not His to create and to command?} (Al-A'raf: 54). Since the first verse mentioned creation by saying {Indeed, We created everything}, it is fitting that the command is mentioned next by saying {And Our command is not but one}.

Regarding the preceding argumentation (the dispute): The Prophet (peace be upon him) held them accountable by reciting: {Indeed, the criminals are in error...} up to {Taste the burning touch of Hellfire} (Al-Qamar: 47-48). He then recited another verse simply for recitation, omitting the final verse because the knowledge conveyed by that verse was sufficient. This is analogous to citing verses in legal arguments, such as citing {Do not consume your wealth...} (An-Nisa: 29) as "the verse," or {And do not eat from that over which the name of Allah has not been mentioned} (Al-An'am: 121) as "the verse," or {And when you transact with one another...} (Al-Baqarah: 283) as "the verse," and so on.

The word {كل} (kull) has been read in two ways:

1. Accusative (Mansub): This is the soundest and most famous reading. Those who read it accusatively posit an implied verb that is then explained by the explicit verb: {خلقناه} (We created Him/It). It is like saying: {And the moon, We ordained for it stations} (Ya-Sin: 39) or {And the wrongdoers—We have prepared for them} (Al-Insan: 31). The implied verb is khalaqna (We created). Thus, the meaning is: "Indeed, We created everything according to a measure." In this case, {خلقناه} is not an adjective for kull shay’ (everything), unlike in {And of everything We created pairs} (Adh-Dhariyat: 49), where the lack of a returning pronoun prevents it from being an adjective.

• Implication for Theology: Under this reading, the verse is an argument against the Mu'tazila, because our actions are "things" (shay’), thus they fall under "everything," meaning they must be created by Allah.

2. Nominative (Marfu'): Those who read it nominatively cannot use the same justification as in the verse {As for Thamud, We guided them} (Fussilat: 17), which is read nominatively because kull shay’ (everything) is indefinite and cannot serve as the subject (mubtada'). Therefore, they must say: "Everything, We created it according to a measure," similar in meaning to {And all things have a measure with Him} (Ar-Ra'd: 8). Ibn 'Atiyyah mentioned both views in his Tafsir and noted that the Mu'tazila rely on the nominative reading.

• Alternative for the Accusative Reading: The accusative reading might have another justification: it is governed by an explicit verb, not an implied one—either qaddarna (We measured) or khalaqna (We created). The meaning would be: "Indeed, We created everything, We created it according to a measure," or "We measured everything, We created it according to a measure." We assert it is explicit because {That is Allah, your Lord, the Creator of everything} (Ghafir: 62) confirms creation, and {And all things have a measure} confirms measurement. Under this interpretation, the verse does not refute the Mu'tazila's claim regarding the creation of actions, but it refutes their claim that Allah is only the Creator of everything (as in Ghafir: 62).

• Defense of the Nominative Reading: If read nominatively, {كل شيء} can be the subject (mubtada') and {خلقناه بقدر} its predicate (khabar). This establishes the argument against them in the strongest way. The objection that an indefinite noun like kull shay’ cannot be a subject is weak. This phrase encompasses all things entirely, unlike the simple indefinite "a man is standing" (rajulun qa'im), which lacks clear significance. {كل شيء} conveys the meaning of "Zayd we created, and 'Amr we created," with added generality. This is why phrases like {No one is better than you} (Ahadun khayrun minka) are permissible because they convey generality, whereas simply saying Ahadun khayrun minka without the preceding context would not convey that generality.

There are several interpretations for the meaning of Qadar:

1. Measure/Amount (Miqdār): As stated in {And all things have a measure with Him} (Ar-Ra'd: 8). Accordingly, everything is measured in its essence and its attributes.
   • Essence: For bodies, this is evident. For accidents inhering in bodies (like whiteness or blackness), this is also clear. As for the indivisible atom (jawhar fard) which has no magnitude, and accidents inhering in it (like knowledge or ignorance) which lack magnitude in the sense of extension, they still possess measures that are not extension. For instance, two atoms are smaller than three atoms; if volume did not increase with extension, extension would not be achieved without it. Accidents inhering in atoms have a beginning and an end; thus, the measure of created knowledge and created power is finite.
   • Attributes: Every created thing that has a beginning in time has a measure for its duration because everything created is contingent.
   • Objection: Allah (Exalted is He) is described by this attribute, yet He has no measure and no beginning to His existence.
   • Response: When a speaker describes something or names something, and then mentions things named by that name or described by that attribute, and attributes an action of His own to them, He is excluded from that description. It is like saying: "I saw everyone in this house, and I saw them all honor me," or "No one in the house did I not strike, or I struck him," where the speaker excludes himself. This exclusion is not due to the name or attribute not applying, but due to the structure of the statement indicating exclusion from the intended scope. Similarly, when we say {We created it} or {Creator of everything} (referring to creation), Allah is excluded not by way of specification (takhsis), but by way of literal truth (haqiqah), if we hold that the structure of the phrase is established by convention (wad'i) to refer to others than the speaker.

2. Pre-ordainment/Determination (Taqdir): As in {So We determined, and how excellent are the determiners!} (Al-Mursalat: 23). A poet said:

   And the Merciful has determined what He is able to determine.

Under this meaning, Allah created nothing without prior determination, unlike the philosophers who claim that He is the agent by His essence, and variation comes from the recipients (the matter). If something comes out short or small, it is due to the potentiality of its matter; if long or large, due to another potentiality. Allah refutes this by saying: {Indeed, We created everything according to a measure} (bi-qadrin), meaning by Our measure. Thus, the small thing could have been created large, and the large thing could have been created small.

3. *That which accompanies Divine Decree (Qada'):* It is said: "By the decree and measure of Allah" (bi-qada'ihi wa qadarihi). The philosophers define Qadar accompanying Qada' by saying: What is intended is Qada', and what necessarily follows is Qadar. They say: Creating fire hot is by Qada' (decree), and it is decreed because it ought to be so. However, a consequence is that if it touches old cotton or falls on a pauper's straw, it burns it—this is Qadar but not Qada'. This view is corrupt. Rather, Qada' is what is in knowledge, and Qadar is what is in will. Therefore, {Indeed, We created everything according to a measure} means according to His will, not as a necessary consequence in response to the polytheists.

Then the Almighty said:

{And Our command is not but one, like the blink of an eye.}