Surah Al-An'am (The Cattle) 1

Meccan, except for verses: 20, 23, 91, 93, 114, 141, 151, 152, and 153, which are Medinan. Its verses total 165. It was revealed after Surah Al-Hijr.

Ibn Abbas (may Allah be pleased with him) said: It is Meccan and was revealed all at once. The valley became full because of it, and seventy thousand angels accompanied its descent. The angels filled the space between the two mountains (Al-Akhshabayn). The Messenger of Allah (peace and blessings be upon him) called for the scribes, and they wrote it down that very night, except for six verses, which are Medinan:

"Say: 'Come, I will recite what your Lord has forbidden to you...'" (Al-An'am: 151) until the end of the three verses.
And the verse: "And they have not appraised Allah with His true appraisal." (Al-An'am: 91)
And the verse: "And who is more unjust than one who invents a lie about Allah or denies His signs?" (Al-An'am: 93)

Anas reported that the Messenger of Allah (peace and blessings be upon him) said: "No Surah of the Qur'an was revealed to me all at once except Surah Al-An'am. The devils never gathered for any Surah as they gathered for this one. It was sent down to me with Gabriel, accompanied by fifty angels, or fifty thousand angels, escorting and surrounding it until they implanted it in my chest just as water settles in a basin. Indeed, Allah has honored me and you through it with an honor that will never humiliate us afterward. In it is the refutation of the arguments of the polytheists and a promise from Allah that He will not fail."

From Ibn al-Munkadir: When Surah Al-An'am was revealed, the Messenger of Allah (peace and blessings be upon him) glorified Allah (Subhan Allah) and said: "The angels who accompanied the descent of this Surah filled the horizon."

The scholars of the fundamentals (Al-Asliyyun) state that this Surah is distinguished by two types of virtue:

It was revealed in one single descent.
It was accompanied by seventy thousand angels.

The reason for this is that it encompasses the proofs for Tawhid (Oneness of God), Justice, Prophethood, the Hereafter, and the refutation of the doctrines of the falsifiers and the atheists. This indicates that the knowledge of the fundamentals (Usul) is of the utmost majesty and loftiness.

Furthermore, the revelation of verses pertaining to rulings (Ahkam) might be revealed gradually, according to the need and the occurrences of events. However, what pertains to the knowledge of the fundamentals was revealed by Allah, the Exalted, all at once. This indicates that learning the knowledge of the fundamentals is obligatory immediately (Wajib 'ala al-Fawr), not to be delayed.

{Alif. Lam. Mim. Sad.} (This is the beginning of the Surah, though the excerpt starts with the first verse's content.)

{All praise is due to Allah, Who created the heavens and the earth and made the darkness and the light; yet those who disbelieve with their Lord equate others [to Him].} (7)

Al-An'am (The Cattle): (1) All praise is due to Allah...

Know that the detailed discussion regarding the phrase {All praise is due to Allah} has already preceded [in the exegesis of] Surah Al-Fatiha. It is not inappropriate to reiterate some of those benefits here. This verse contains several issues:

Issue 1: The Distinction Between Madḥ (Praise), Ḥamd (Laud/Gratitude), and Shukr (Thanksgiving)

Know that Madḥ is more general than Ḥamd, and Ḥamd is more general than Shukr.

Regarding Madḥ being more general than Ḥamd: Madḥ applies to both the rational and the non-rational. Do you not see that just as it is proper to praise a rational man for his virtues, one might also praise a pearl for its beautiful shape and fine texture, or praise a ruby for its ultimate clarity and polish, saying, "How beautiful it is!" or "How clear it is!" However, Ḥamd is only due to an agent possessing free will (fā'il mukhtār) because of the favors and benevolence emanating from him. Thus, it is established that Madḥ is more general than Ḥamd.

Regarding Ḥamd being more general than Shukr: Ḥamd is the glorification of the agent due to the benevolence issued by him, whether that benevolence reached you or someone else. As for Shukr, it is the glorification of the agent specifically because of a favor that reached you and you received it. Therefore, based on what we have mentioned, Madḥ is more general than Ḥamd, and Ḥamd is more general than Shukr.

Having established this, we say: Why was the phrase {All praise is due to Allah} used, and not {All praise} (Al-Madḥ)? We have explained that Madḥ can be attributed to the agent possessing free will, but also to others. However, Ḥamd is only due to an agent possessing free will. Therefore, the statement {All praise is due to Allah} is an explicit declaration that the Mover (the efficient cause) of this universe is an agent possessing free will, who created it through power and volition, and is not a necessary cause ('illah mūjibah) that necessitates its effect. This is a great religious benefit.

Why was {Thanksgiving to Allah} (Al-Shukr) not used? We explained that Shukr is glorification due to a favor that reached you. This implies that the primary goal sought by the servant is the reception of the favor, which is a lowly station. But when one says {All praise is due to Allah}, it indicates that the servant praises Him because He is inherently deserving of praise, not specifically because He delivered a favor to him. Thus, sincerity (ikhlāṣ) is more complete, the heart's immersion in witnessing the Light of Truth is more perfect, and the detachment from everything other than the Truth is stronger and more established.

Issue 2: The Meaning of Al-Ḥamd with the Definite Article

{All praise is due to Allah} (Al-Ḥamd is a singular noun definite with Alif and Lām) implies the essence (māhiyyah) of praise itself belongs to Allah. This prevents the attribution of Ḥamd to anyone other than Allah, necessitating that all forms of praise, glorification, and exaltation belong only to Allah, the Glorified.

Objection: Gratitude to the benefactor is obligatory, such as thanking the teacher for instruction, the ruler for justice, and the benefactor for kindness, as the Prophet (peace be upon him) said: "He who does not thank people does not thank Allah."

Response: The truly praised and thanked entity is ultimately only Allah. This is shown in several ways:

First: The act of benevolence from a servant depends on the emergence of the impulse (dā'iyah) for benevolence in the servant's heart. The emergence of this impulse is not from the servant himself; otherwise, it would require another impulse to bring it forth, leading to an infinite regress. Rather, its emergence is solely from Allah, the Glorified. When that impulse arises, the action must occur, and when it ceases, the action is prevented. Therefore, the true benefactor is none other than Allah, and thus Allah alone deserves all praise.
Second: Every created being who acts benevolently towards others does so either to gain a benefit or to repel a harm. Gaining a benefit involves hoping for something that brings pleasure to his heart, or a small or large reward in this world, or receiving reward in the Hereafter. Repelling harm occurs because when a person sees an animal in distress or affliction, his heart feels compassion (riqqah), which is a specific pain in the heart upon witnessing the animal's suffering. When he tries to save the animal, that compassion leaves his heart, and his heart becomes clear and his state pleasant. Thus, that benevolence is like a cause that relieved the heart of the pain of sensory compassion. It is established that everything other than the Truth acts benevolently either to gain a benefit or repel a harm. However, Allah, the Glorified, acts benevolently without gaining any benefit or repelling any harm for Himself. Therefore, the true benefactor is none other than Allah. For this reason, Allah alone deserves all forms of praise, hence the statement: {All praise is due to Allah}.
Third: Any benevolence offered by a creature is not fully realized except through the benevolence of Allah. Do you not see that if Allah had not created the types of blessings, man would not be able to convey that grain or fruit to others? Furthermore, if He had not granted man the five senses by which he can benefit from those blessings, he would be incapable of benefiting from them. If He had not given him a healthy temperament and sound body, he could not benefit from them. Thus, it is established that any benevolence issued by a benefactor other than Allah is only fully beneficial through the benevolence of Allah. At this point, it becomes clear that there is no true benefactor except Allah, and no one deserving of praise except Allah. This is why He said: {All praise is due to Allah}.
Fourth: Benefiting from all blessings is impossible without the existence of the beneficiary—being alive, capable, and knowing. The blessing of existence, life, capability, and knowledge comes only from Allah, the Glorified. The primary nurturing (tarbiyah) and varied provisions are obtained only from Allah from the beginning of infancy to the end of life. Then, when a person reflects upon the signs of the Merciful's wisdom in creating man and reaches the benefits and interests Allah has placed in his limbs, he realizes they are a shoreless sea, as He says: {And if you should count the favors of Allah, you could not enumerate them} (Ibrahim: 34). Even if we concede that a servant can benefit others, the favors of the servant are like a drop, while the favors of Allah are endless, initially and finally, outwardly and inwardly. For this reason, the one deserving of absolute praise and absolute glorification is none other than Allah, the Glorified. Hence, He said: {All praise is due to Allah}.

Issue 3: Why "All Praise is Due to Allah" (Al-Ḥamdu Lillāh) and Not "I Praise Allah" (Aḥmadu Allāh)

There are several reasons why {All praise is due to Allah} was stated instead of "I praise Allah":

Ḥamd is a quality of the heart. A person might need to utter this phrase while his heart is heedless of recalling the meaning of praise and glorification. If he were to say "I praise Allah" at that moment, he would be a liar and deserve blame and punishment for claiming something that was not present. However, when he says {All praise is due to Allah}, it means that the essence and reality of praise are established for Allah Almighty. This statement is true and truthful whether the meaning of praise and glorification is present in his heart or not, and his utterance of this statement is a noble act of worship and a lofty obedience. Thus, the difference between these two phrases becomes clear.
It is narrated that Allah revealed to David (peace be upon him), commanding him to give thanks. David asked, "My Lord, how can I thank You? My thanks to You can only occur if You grant me success in thanking You, and that success is an additional blessing that necessitates thanks from me, which leads to infinity, and I lack the capacity to perform the infinite." Allah then revealed to David: "Since you have recognized your inability to thank Me, you have already thanked Me." If a servant says, "I praise Allah," he is claiming to have performed the praise and thanks, making him subject to that question. But if he says, {All praise is due to Allah}, it does not claim that the servant has performed the praise and glorification; rather, it only asserts that He is deserving of praise and glorification, whether the servant was able to perform that praise or not. Thus, the distinction between these two phrases is evident from this perspective.
If he said, "I praise Allah," it would suggest he mentioned only his own praise and not the praise of others. However, when he says {All praise is due to Allah}, it includes his praise and the praise of everyone else, from the beginning of creation until the end, when the accountable beings settle in the ranks of Paradise or the depths of Hellfire, as He says: {Their call therein will be: "Exalted are You, O Allah!" and their greeting therein will be "Peace"} (Yunus: 10). Thus, this statement is superior and more complete.

Issue 4: The Five Occurrences of Al-Ḥamd in the Qur'an

Know that this phrase is mentioned at the beginning of five Surahs:

Al-Fatiha: {All praise is due to Allah, Lord of the Worlds} (Al-Fatiha: 2).
The beginning of this Surah (Al-An'am): {All praise is due to Allah, Who created the heavens and the earth} (Al-An'am: 1). The first is more general because Al-'Alam (the worlds) refers to everything that exists besides Allah. Thus, {Lord of the Worlds} includes every existing thing other than Allah. However, {Who created the heavens and the earth} only includes the creation of the heavens, the earth, the darkness, and the light, and does not include other created beings. Therefore, the Ḥamd mentioned at the beginning of this Surah is like a specific category falling under the general Ḥamd mentioned in Al-Fatiha, serving as a detailed explanation of that general statement.
Surah Al-Kahf: {All praise is due to Allah, Who has sent down the Book to His Servant} (Al-Kahf: 1). This is also a specific praise related to a particular type of blessing: the blessing of knowledge, gnosis, guidance, and the Qur'an—in short, the blessings resulting from the mission of the Messengers.
Surah Saba': {All praise is due to Allah, to Whom belongs whatever is in the heavens and whatever is on the earth} (Saba': 1). This is also a category falling under {All praise is due to Allah, Lord of the Worlds}.
Surah Fatir: {All praise is due to Allah, the Originator of the heavens and the earth} (Fatir: 1). This also appears to be a category falling under {All praise is due to Allah, Lord of the Worlds}.

It is clear that the comprehensive and complete statement is the Ḥamd mentioned at the beginning of Al-Fatiha: {All praise is due to Allah, Lord of the Worlds}. This is because everything that exists is either necessarily existent by itself (wājib al-wujūd li-dhātihi), or contingently existent by itself (mumkin al-wujūd li-dhātihi). The necessarily existent is one—Allah, the Glorified. Everything else is contingent, and no contingent thing can enter existence except through the creation and formation by Allah. Existence is a blessing, and creation is a favor and nurturing. For this reason, He said: {All praise is due to Allah, Lord of the Worlds}, indicating that He is the Nurturer and Benefactor of everything else. That statement is the comprehensive statement that fulfills the purpose. The Ḥamd mentioned at the beginnings of the other Surahs is each a specific category or type of that comprehensive Ḥamd.

Objection: What is the difference between Al-Khāliq (The Creator), Al-Fāṭir (The Originator), and Al-Rabb (The Lord)? Also, why is the past tense verb used here: {Who created} (khalaqa), while in Surah Fatir, the active participle is used: {the Originator} (Fāṭir)?

Response to the first part: Khalq (creation) implies estimation or decree (taqdīr). For Allah, it refers to His all-encompassing knowledge of all universals and particulars, reaching all essences of contingent beings. Fāṭir refers to bringing into existence and originating (ījād and ibdā'). Being Khāliq points to the attribute of Knowledge, while being Fāṭir points to the attribute of Power. Being Rabb (Nurturer) encompasses both aspects, making it more complete.

Response to the second part: Khalq (creation/estimation) refers to Allah's knowledge of the knowables, and acting upon something presupposes the existence of the known thing. Do you not see that we can know something before it comes into existence? However, bringing something into existence (ījād) only occurs at the moment the effect appears, based on our doctrine that power only affects the maqdūr (the thing empowered) at the time the maqdūr exists. For this reason, He said: {Who created the heavens} (past tense), meaning He knew them before their existence. He said: {the Originator of the heavens and the earth} (active participle), meaning Allah only becomes their Originator and brings them into existence at the moment of their existence.

Issue 5: The Command Implied in Al-Ḥamd

There are two views regarding {All praise is due to Allah}:

First View: It means: "Praise Allah" (Iḥmadū Allāh). It is phrased as a declarative statement for several benefits:
- It conveys both the teaching of the word and the meaning. If He had said, "Praise!" (Iḥmadū), both benefits would not have been achieved.
- It signifies that Allah is deserving of praise whether a praiser praises Him or not.
- The purpose is to mention the proof (ḥujjah), and stating it as a declarative sentence is preferable for this.
Second View (held by most commentators): It means: "Say: All praise is due to Allah." The evidence that it is a command teaching the servants is that Allah later says in the Surah: {You alone we worship, and You alone we ask for help} (Al-Fatiha: 5), which is a statement appropriate only for servants. When Allah commands Ḥamd, and it is established in reason that Ḥamd is only appropriate for benevolence, this command motivates the accountable person to reflect upon the types of Allah's favors upon him. Recalling these favors leads to inferring two noble objectives:
- First: These favors came into being after being non-existent, so they must have a Maker and bringer-about, and that cannot be the servant, because everyone desires all types of blessings for himself. If the attainment of blessings for the servant were through the servant's power and choice, everyone would necessarily attain all types of blessings, as no one desires anything less for himself. Since it is established that these blessings require a Maker, and that Maker is not the servant, the acknowledgment of an Overpowering, Capable Maker—Allah, the Glorified—is necessary.
- Second: Hearts are naturally inclined to love the one who benefits them and hate the one who harms them. When Allah commands the servant to praise Him, and the command to praise motivates him to remember the types of Allah's favors upon him, this obligation leads the servant to recall Allah's favors. Since those favors are numerous and beyond limit, recalling them causes the love of Allah to become firmly rooted in the servant's heart. Thus, reminding oneself of blessings yields these two noble benefits: proving the existence of Allah through their origination, and causing the love of Allah to manifest in the heart through the awareness that they are blessings. No purpose in all acts of worship is sought beyond these two matters. This is why the beginning of this Noble Book was established with this phrase: {All praise is due to Allah, Lord of the Worlds}.

This word is a shoreless sea. Al-'Alam (the worlds) is the name for everything other than Allah. That which is other than Allah is either a body, or a state within a body, or neither a body nor a state within a body (which are the spirits). Bodies are either celestial or elemental. The celestial bodies begin with the Glorious Throne, then the lofty Footstool (Kursī). A rational person must know what the Throne and the Footstool are, and their attributes and states. Then, he should contemplate what the Preserved Tablet, the Pen, the Rarf, the Inhabited House (Bayt al-Ma'mūr), and the Lote Tree of the Utmost Boundary (Sidrat al-Muntahā) are, and know their realities. Then, he should reflect on the layers of the heavens, the manner of their expanse, their spheres, and their distances. Then, he should contemplate the fixed and wandering stars. Then, he should reflect on the realm of the four elements and the three products: minerals, plants, and animals. Then, he should contemplate the wisdom of Allah in creating humble and weak things like fleas and gnats. Then, he should move to knowing the categories of accidents (a'rāḍ) and their near and far types, and the benefits derived from each type. Then, he should move to knowing the ranks of the lower, higher, Throne-bearing, and celestial spirits, and the ranks of spirits purified from bodily attachments, alluded to by His saying: {And those near Him are not too proud to worship Him} (Al-Anbiya: 19). When one recalls all these things to the extent of his power and capacity, a speck of knowledge of the ‘Alam—everything other than Allah—has entered his mind. Then, through this, he knows that whatever existence and perfections of existence they possess in their essences, attributes, states, and connections, come from the creation and generosity of the Truth. At this point, he knows a speck of the meaning of {All praise is due to Allah, Lord of the Worlds}. This is a shoreless sea and an endless discourse. And Allah knows best.

Issue 6: Al-Ḥamd as Self-Praise vs. Teaching Utterance

Although we mentioned that {All praise is due to Allah, Lord of the Worlds} is like the command "Say: All praise is due to Allah, Lord of the Worlds," we mentioned that only because the statement {You alone we worship, and You alone we ask for help} is appropriate only for the servant, necessitating this implied command there. However, in this Surah, {All praise is due to Allah, Who created the heavens and the earth}, it is not unlikely that the intended meaning is Allah praising Himself.

If this is established, we say: This indicates, in some respects, that Allah is transcendent (munazzah) from having similarity to creation in pleasures, attributes, and actions. This is because {All praise is due to Allah} is analogous to self-praise, which is considered ugly among witnesses (humans). Since He commanded us to do it, this indicates that the Truth cannot be measured against creation. Just as this is ugly for creation but not ugly for the Truth, so too, not everything ugly for creation must be ugly for the Truth. By this path, the doctrines of the Mu'tazila—that what is ugly for us must be ugly for Allah—must be refuted.

Once you know through this path that His actions do not resemble the actions of creation, similarly, His attributes do not resemble the attributes of creation, and His Essence does not resemble the essences of creation. At this point, absolute transcendence and perfect sanctification are achieved from being similar to anything else in Essence, Attributes, and Actions. He is Allah, the Glorified, One in His Essence, having no partner in His Attributes, having no equal, One in His Actions, having no likeness. Exalted and sanctified is Allah. And Allah knows best.

As for His statement, the Glorified, {Who created the heavens and the earth}, there are two issues concerning it:

Issue 1 (of the second section): Questions Regarding the Verse

There are three questions directed at this verse:

First Question: The statement {All praise is due to Allah, Who created the heavens and the earth} is like saying, "The learned man came to me." This implies the existence of another man who is not learned, otherwise, mentioning this attribute would be unnecessary. Similarly, here, the statement {Who created the heavens and the earth} suggests the existence of a deity who did not create the heavens and the earth, otherwise, what is the benefit of this attribute?

Answer: We have explained that the word (Allah) is like a proper noun (ism 'alam). When a description is mentioned for a proper noun, the purpose of mentioning the description is not differentiation, but rather defining that the signified meaning is described by that attribute. For example, if we say, "The learned man," the word "man" refers to many individuals. The purpose of mentioning the description here is to distinguish this man by this attribute from other men. However, if we say, "Zayd the learned," the word Zayd is a proper noun referring only to that specific essence, as proper nouns stand in place of pointing gestures. If we describe him as learned, it is impossible that the purpose is to distinguish that person from others; rather, the purpose is to define that the signified is described by this attribute. Since the word (Allah) is of the category of proper nouns, the matter is as we have described. And Allah knows best.

Second Question: Why was the heaven mentioned before the earth, when the apparent meaning of the revelation suggests the creation of the earth preceded the creation of the heavens?

Answer: The heaven is like a circle, and the earth is like the center. The existence of the circle necessitates the determination of the center, but not vice versa. The existence of the center does not necessitate the determination of the circle, as infinite circles can encompass one center. Since the heaven precedes the earth in this respect, mentioning the heaven before the earth is necessitated by this consideration.

Third Question: Why is the heaven mentioned in the plural form (al-samāwāt) while the earth is mentioned in the singular (al-arḍ), even though there are many earths, as indicated by the verse: {And from the earth, the like of them} (At-Talaq: 12)?

Answer: The heaven is like the active agent (fā'il), and the earth is like the recipient (qābil). If the heavens were singular, the effect would be uniform, which would compromise the interests of this world. But if they are multiple, the celestial connections differ, resulting in the four seasons and other varied conditions, and these variations bring about the interests of this world. As for the earth, it is the recipient of the effect, and one recipient is sufficient for reception. As for the indication in the mentioned verse regarding the multiplicity of earths, we explained the situation therein in the exegesis of that verse. And Allah knows best.

Issue 2 (of the second section): Proof of the Creator

Know that the purpose of this verse is to indicate the proof of the Creator's existence. The argument is that the spheres of the heavens and the earth are precisely determined with specific measures, which cannot occur except through the specification of an agent possessing free will.

The proof for the first point (taqdīr—estimation/determination) is established in several ways:

Every specific sphere is assigned a specific measure, while it was possible for the measure to be greater or smaller.
Every sphere, with its measure, is composed of parts, and any part that is inside could have been outside, and vice versa. The placement of each part in its specific location is a possibility.
Motion and rest are possible for all bodies, as the bodily nature (ṭabī'ah jismīyah) is singular. Assigning one thing to motion and another to rest is an assignment to a possibility.
Every motion could have occurred faster or slower than it did. The specification of that particular motion to that particular degree of speed and slowness is an assignment to a possibility.
Every motion is directed towards a specific direction, yet it could have been directed towards any other direction. Specifying it to that particular orientation is an assignment to a possibility.
For every sphere, there could exist another body either above it or below it. Its occurrence in that specific arrangement, contrary to other arrangements, was possible, since bodies are equal in their bodily nature, so whatever is true for some is true for all. Thus, its assignment to that specific location and arrangement was a possibility.
Every motion has a beginning, because a motion without a beginning is impossible. The reality of motion is a transition from one state to another, and this transition requires being preceded by something else. The first [motion] contradicts being preceded by something else, and combining them is impossible. Thus, every motion has a beginning, and specifying the beginning of its occurrence to that specific time, rather than before or after, is an assignment to a possibility.
Since bodies are equal in their complete essence, the attribution of sphericity to some and elementality to others, rather than the reverse, is an assignment to a possibility.
Their motions are the action of an agent possessing free will. If the mover were a necessary cause ('illah mūjibah bi-dhātihā), the perpetuity of that cause would necessitate the perpetuity of its effects, meaning the perpetuity of every component part of that motion. Since this is impossible, the mover is not a necessary cause but an agent possessing free will. If so, that agent must precede these motions, which necessitates that they have a beginning.
It is proven by evidence that there exists an infinite void outside the cosmos, because we necessarily know that if we imagine ourselves standing at the edge of the highest sphere, we distinguish the direction in front of us from the direction behind us—the existence of this distinction is known by necessity. If this is established, an infinite void exists outside the cosmos. If so, the existence of this cosmos in the space it occupies, rather than in any other space, is a possibility.

Through these ten ways, it is established that the spheres of the heavens and the earth differ in attributes and states, and it was rationally possible for their opposites and counterparts to exist. Therefore, this specific assignment could only occur through a deciding factor (murajjiḥ) and an estimator (muqaddir); otherwise, one possibility would be favored over another without a favoring factor, which is impossible.

If this is established, we say: There is no meaning to Khalq (creation) other than estimation (taqdīr). Since reason indicates the occurrence of estimation through these ten ways, creation must have occurred through these ten ways. For this reason, He said: {All praise is due to Allah, Who created the heavens and the earth}. And Allah knows best. Some people say the purpose of mentioning the heavens, the earth, the darkness, and the light is to draw attention to the benefits within them.

The benefits of the heavens are too numerous for even a fraction of their parts to be encompassed by volumes. This is because the heavens are like the father relative to the products of this world, and the earth is like the mother. The efficient causes ('ilal fā'ilah) are celestial, and the receptive causes ('ilal qābilah) are terrestrial, and through them, the matter of the three products (minerals, plants, animals) is completed. A full exposition of this is impossible.

As for His statement, the Glorified, {And [He] made the darkness and the light}, there are issues concerning it:

Issue 1 (of the third section): The Verb Ja'ala (Made)

The word {made} (ja'ala) takes one object when it means to originate and bring forth, like His saying: {And [He] made the darkness and the light}. It takes two objects when it means to transform or render, like His saying: {And they have made the angels, who are servants of the Most Merciful, females} (Az-Zukhruf: 19).

The difference between Khalq and Ja'l is that Khalq contains the meaning of estimation (taqdīr), while Ja'l contains the meaning of inclusion and transformation, such as creating something from something, or turning one thing into another. Examples include: {And He brought forth from it its mate} (Al-A'raf: 189), {And We made for them spouses} (Ar-Ra'd: 38), and {Shall he assign to the gods one [deity] instead of Him?} (Sad: 5). The word Ja'l is appropriate here because darkness and light alternate, so it is as if each one is generated from the other.

Issue 2 (of the third section): Darkness and Light

There are two views regarding the words {the darkness and the light}:

First View: They refer to the two perceptible things seen by the eye of sight. What supports this is that the word literally applies to them. Furthermore, when these two things are mentioned alongside the heavens and the earth, nothing is understood from them except these two perceptible qualities.
Second View: Al-Wahidi narrated from Ibn Abbas that he said: {And [He] made the darkness and the light} means the darkness of polytheism, hypocrisy, disbelief, and the light meaning the light of Islam, faith, prophethood, and certainty. Al-Hasan narrated that he meant disbelief and faith, and there is no difference between these two sayings, so Al-Hasan's saying is a summary of Ibn Abbas's saying. One might argue that applying the word to the first meaning is preferable, based on the principle of carrying the word to its literal meaning, and because when darkness and light are mentioned alongside the heavens and the earth, only the first meaning is understood. Al-Wahidi said: The best approach is to carry the word to both meanings simultaneously. I say this is problematic because it involves carrying one word to both its literal and figurative meanings simultaneously, which is impossible for one word under one consideration.

Issue 3 (of the third section): Precedence of Darkness

The darkness was mentioned before the light because darkness refers to the absence of light from a body capable of receiving light; it is not a positive quality (kayfiyyah wujūdiyyah) contrary to light. The proof is that if a person sits near a lamp, and another person sits far from it, the distant person sees the near one and sees that air as clear and illuminated. However, the near person does not see the distant one and sees that air as dark. If darkness were a positive quality, it would be present relative to both individuals, but since it is not, we know that darkness is not a positive quality.

Since this is established, we say: The non-existence of created things precedes their existence. Therefore, darkness precedes light in estimation and reality, so it must be mentioned first in speech. What strengthens this is what is narrated in divine reports that Allah created creation in darkness, then sprinkled His light upon them.

Issue 4 (of the third section): Plurality of Darknesses and Singularity of Light

One might ask: Why is darkness mentioned in the plural (al-ẓulumāt) and light in the singular (al-nūr)?

If one interprets darkness as disbelief and light as faith, his statement here is clear, because the Truth is one, but falsehood is manifold. If one interprets them as perceptible qualities, the answer is: Light refers to that complete and strong quality. This quality is susceptible to gradual diminution, and those degrees are numerous. For this reason, darkness is expressed in the plural form.

As for His statement, the Glorified, {Then those who disbelieve, against their Lord, they set up equals} (Al-An'am: 1).

Know that ‘Adl means equalization. One says, "He equalized a thing with another" when he made them equivalent. The meaning of {they set up equals} (ya'dilūn) is that they associate others with Him.

Objection: To what is the statement {Then those who disbelieve, against their Lord, they set up equals} connected (conjoined)?

Response: It is possible that it is connected to {All praise is due to Allah}, meaning Allah deserves praise for everything He created because He created it as a blessing, {Then those who disbelieve, against their Lord, they set up equals} by disbelieving in His blessings. It is also possible that it is connected to {Who created the heavens and the earth}, meaning: After creating these great things that no one else can create, they still set up equals with Him—idols that cannot do anything at all.

Objection: What is the meaning of Thumma (Then)?

Response: Its benefit is to express astonishment that they would set up equals after the signs of His power were so clear. And Allah knows best.

7 < { It is He Who created you from clay, then decreed a term, and a term appointed is with Him; yet you doubt } > 7 !

Tafsir of Al-An'am 6:1

Mafatih al-Ghayb