| Al-Insan (The Human Being): (23) Indeed, We have sent down...

Know that the Almighty, may He be exalted, clarified at the beginning of the Surah that the human being came into existence after non-existence, by His saying:

{ Has there not come upon man a period of time when he was not a thing mentioned? } (Al-Insan: 1)

Then He clarified that He, may He be exalted, created him from amshāj (mixed essences). This means either that he was created from the four elements, or from the four humors, or from the water of the man and the woman, or from the limbs and the spirits, or from the body and the soul, or from successive states upon that body, such as being a drop of semen, then a clinging clot, then a chewed lump of flesh, then bones. Whichever of these interpretations we take for this verse, it indicates that there must be an intentional Creator, may He be glorified and His majesty be magnified.

Then, after that, He clarified that He did not create him in vain, idle, or useless, but rather created him for trial and testing, as indicated by His saying: { We test him } (Al-Insan: 2). Here lies the point of the great dispute between the proponents of Jabr (predestination/compulsion) and Qadar (free will).

Then the Almighty mentioned that He gave him everything he needs for the trial and test, which are hearing, sight, and intellect. This is indicated by His saying: { So We made him hearing and seeing } (Al-Insan: 2). Since intellect is the noblest of the necessary things in this regard, He singled it out from hearing and sight, saying: { Indeed, We guided him to the way } (Al-Insan: 3).

Then He clarified that after these states, creation became divided into two groups: one grateful (shākir) and one ungrateful (kafūr). This division is either by their own choice, as interpreted by the Qadariyyah, or from God, as interpreted by the Jabbariyyah.

Then the Almighty mentioned the punishment of the ungrateful briefly, and then mentioned the reward of the obedient in detail, up to His saying: { And your effort will be appreciated } (Al-Insan: 22).

Know that the brevity in mentioning the punishment, coupled with the elaboration in describing the reward, indicates that the aspect of Mercy is more prevalent and stronger. Thus, it is clear that the Surah, from its beginning up to this point, is concerned with describing the matters of the Hereafter.

Then, the Almighty proceeded to discuss the matters of this world, prioritizing the description of the state of the obedient over the description of the state of the rebels. The obedient ones are the Messenger and his Ummah, and the Messenger is the head and leader, which is why the address was specifically directed to him.

Know that address is either prohibition or command. Before delving into what relates to the Messenger concerning prohibition and command, the Almighty presented an introduction to strengthen the heart of the Messenger (peace and blessings be upon him) and remove grief and loneliness from his mind. He did this because engagement in obedience and fulfilling the responsibility of the mandate cannot be achieved except with a heart free [from distraction].

After this introduction, He mentioned His prohibition of certain things. Then, after finishing the prohibitions, He mentioned His command concerning certain things. He presented the prohibition before the command because averting harm is more important than bringing benefit, and removing what is inappropriate precedes attaining what is appropriate.

Then, the Almighty mentioned the states of the rebels and the disbelievers, as will be detailed later. Whoever contemplates what we have mentioned will know that this Surah is structured in the most excellent manner of arrangement and order. Praise be to God who illuminated the intellect of this weak and humble servant with these lights, and to Him is gratitude forever and ever.

Let us return to the exegesis, and we say: As for that introduction, it is His saying, the Almighty:

{ Indeed, We have sent down the Qur'an to you in stages (tanzeel) }

Know that the purpose of this verse is to establish the Messenger and expand his chest regarding what they attributed to him of soothsaying and magic. So, God Almighty mentioned that it is revelation from God. Thus, He certainly delivered and repeated the pronoun after using it as a noun, because emphasis upon emphasis is more eloquent. It is as if the Almighty is saying: If these disbelievers say that it is soothsaying, then I, God, the True King, say with emphasis and exaggeration that it is true revelation and sincere sending down from Me. This carries two benefits:

1. The first: Removing the previous distress caused by the slander of those disbelievers. Although some ignorant people slandered him, the Sovereign of the heavens honored and confirmed him.
2. The second: Strengthening him to bear the future mandate. This is because the disbelievers were exaggerating in harming him, and he desired to fight them. When God Almighty commanded him to be patient with that harm and refrain from fighting, which was difficult for him, He said to him: { Indeed, We have sent down the Qur'an to you in stages (tanzeel) }. It is as if He was saying to him: I did not send down this Qur'an to you piecemeal except for a profound wisdom that requires assigning a specific time to everything. That wisdom necessitated delaying the permission for fighting. So, be patient with the judgment of your Lord, which proceeds from pure wisdom, free from defect, frivolity, and falsehood.

Then, after presenting this introduction, the Almighty mentioned the prohibition, saying:

{ So be patient with the judgment of your Lord, and do not obey from them a sinner or an ungrateful one. }