Al-An'am (The Cattle): (65) Say: He is the All-Powerful...

In this verse, there are several issues:

Issue 1: Types of Divine Punishment and Division

This verse presents another type of proof for monotheism, mixed with a form of warning. It clarifies that the Almighty is capable of inflicting punishment upon them through various means.

Regarding sending punishment upon them sometimes from above them, and sometimes from beneath their feet, there are two interpretations:

The First Opinion (Literal Interpretation): We take the words in their literal sense.

1. Punishment descending from above them is like rain descending, as in the story of Noah, or the thunderbolt descending from above, like the stoning of Lot's people, or the event of the Elephant (Abraha's army).
2. Punishment emerging from beneath their feet is like earthquakes (the tremor) or the sinking of Qarun (Khasf).
3. It is also said that this refers to the withholding of rain and vegetation. In summary, this verse encompasses all types of punishment that can descend from above or emerge from below.

The Second Opinion (Figurative Interpretation): This interpretation takes the words metaphorically. Ibn Abbas, narrated by 'Ikrimah, said: "Punishment from above you" means from the rulers/authorities, and "from beneath your feet" means from the slaves and the lowliest people.

Regarding the phrase {Or lest He confuse you into sects (Shiya') and make some of you taste the violence of others}:

• Shiya' is the plural of Shi'ah. Every group united upon a matter is called a Shi'ah, and the plural is Shiya' or Ashya' (as in {as did their counterparts before them} [Saba': 54]). The root is Shi', meaning following or succession; thus, Shi'ah refers to those who follow one another.
• Al-Zajjaj said that {Or lest He confuse you into sects} means He mixes your affairs with a confusion of disorder, not a confusion of agreement. He makes you into factions, so you are not one single group. When you are divided, some of you fight others, which is the meaning of {and make some of you taste the violence of others}.

Ibn Abbas (may Allah be pleased with him) narrated that when Gabriel (peace be upon him) brought down this verse, the Prophet (peace and blessings be upon him) was greatly distressed, saying, "What will be the survival of my Ummah if they are treated this way?" Gabriel replied, "I am just a servant like you; supplicate your Lord for your Ummah." So, he asked his Lord not to do that to them. Gabriel then said: "Allah has guaranteed them safety from two things: He will not send a punishment from above them as He did to the people of Noah and Lot, nor will He cause the earth to swallow them from beneath them as He did to Qarun. However, He has not guaranteed them safety from confusing them with differing desires (Ahwa') and making them taste each other's violence by the sword."

The Prophet (peace and blessings be upon him) also said: "My Ummah will split into seventy-two sects; the saved one is one sect." In another narration: "All of them will be in Paradise except the heretics (Zanadiqa)."

Issue 2: Divine Decree of Evil and Free Will

The apparent meaning of {Or lest He confuse you into sects} is that Allah compels them toward differing desires and conflicting doctrines. Since the Truth is only one and everything else is falsehood, this implies that Allah might compel a responsible person (mukallaf) toward false belief. Furthermore, {and make some of you taste the violence of others} undoubtedly involves much injustice and sin. This suggests that Allah is the Creator of both good and evil.

The Opponent's Argument: The opponent argues that the verse indicates Allah is capable of doing this. For us (the Mu'tazila), Allah is capable of evil acts, but the dispute is whether He actually does them.

The Response (Based on the verse's structure): The way to use this verse as proof is different. Allah says {He is the All-Powerful} concerning this, which implies exclusivity (Hassr). Therefore, no one other than Allah is capable of doing this. Since this division among people is an established reality, and the exclusivity mentioned implies that this action cannot originate from anyone other than Allah, it must originate from Allah. This proves the desired conclusion (that Allah creates the actions of division).

Issue 3: Prohibition of Speculation (Nazar and Istidlal)

The Muqallidah (those who follow tradition blindly) and the Hashawiyyah claim that this verse is the strongest evidence prohibiting engaging in rational inquiry (Nazar) and deduction (Istidlal) in religion. Their reasoning is:

1. Opening the doors of Nazar leads to disagreement and dispute in religions.
2. The resulting division of people into sects and doctrines is blameworthy according to this verse.
3. That which leads to something blameworthy is itself blameworthy.
4. Therefore, opening the door of Nazar and Istidlal in religion must be blameworthy.

The response to this is simple, and Allah knows best.

Then the Almighty says at the end of the verse: {See how We present the signs so that they may understand.}

Al-Qadi (Al-Razi) said this indicates that Allah intended, by presenting these signs and establishing these clear proofs, for everyone to comprehend these evidences and understand these proofs.

Our response is: Rather, the apparent meaning of the verse indicates that Allah only presents these signs to those who do understand and comprehend. As for those who turn away and rebel, Allah does not present these signs to them. Allah knows best.

7 < { And your people have denied it, though it is the truth. Say: I am not a guardian over you. * For every announcement is a fixed period, and soon you will know. } > 7

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