نَحنُ جَعَلناها تَذكِرَةً وَمَتاعًا لِلمُقوينَ
It was We who made it a reminder and a boon for the desert-dwellers.
EXEGESIS
Al-muqwīn is from the root q-w-y, meaning potential (to do something) as well as strength and power (when the potential is actualised). Four meanings have been offered for al-muqwīn here: 1. Those who seek to strengthen themselves and cover their needs, as fire is indeed a source of strengthening. 2. Those who live or travel in the deserts, because qawāʾ means a desert with no inhabitants. This interpretation is confirmed by many companions and early exegetes. 3. The poor and needy, because they are like a desert without any plants or people, or because being in a desert renders one poor because one is cut off from the means of wealth and livelihood. 4. The hungry (which would practically be the same as the poor and needy), because when one says, ‘aqwaytu for so many days’ it means ‘I have not eaten anything for so many days’, and if one has slept in a state of qawāʾ, it means that he has slept with an empty stomach.
This term is not used anywhere else in the Quran, which makes it more difficult to define. What strengthens the first meaning is that creation, cultivation, and precipitation in these verses are all used in the general sense and are applicable to everyone. This might be confirmed by the interpretation of Ibn Abbas that al-muqwī can be applied both to the poor and the solvent. What strengthens the other three meanings is that these verses were all concerning needs and necessities, and fire would also be a necessary requirement in the case of the latter three meanings. Even if the verse describes fire as a boon for desert-dwellers, desert-travellers, or the needy, it certainly does not mean that fire is a boon only for them. These groups are mentioned as examples of those who benefit from fire, but there could also be others for whom fire is a boon. Most exegetes have chosen the second meaning.
Matāʿ: boon, provision, anything that is a source of benefit and usage. In this context, matāʿ means resource in its most general sense. Fire is indeed a necessary resource and a means of achieving objectives.
It is notable that in verses 59, 64, 69, and 72, which ask whether you are the actors or We (God), the relevant act is ascribed to the people by a verb, while it is ascribed to God by an adjective. The difference is that an adjective is used when someone does an act or demonstrates a quality consistently, while a verb is used even if the person does the act only once. Thus, the verses identify these acts as established customs, attributes, and actions of God, while the people cannot perform them even once. It could also be that the question ends with We (naḥnu), and in that case, the adjective that follows would describe who We is: is it you who create it or We (the creator)? Is it you who make it grow or We (the grower)? Is it you who descend it from the rain-cloud or We (the descender)? Was it you who caused its tree to grow or We (the grower)?
EXPOSITION
This verse says that fire is made a reminder, but it does not specify what kind of a reminder. This is a method of eloquence, used when a general and comprehensive meaning is intended. In other words, the verse remains open to any possible and plausible meaning. Some examples are: a reminder of God’s power, a reminder of God’s mercy, a reminder of the hellfire, and a reminder of the resurrection. God can create the heat of life in the dead just as He creates the heat of fire in a log. From a different angle, one can say that trees carry fire, and fire is ‘hidden’ within the fuels. Therefore, the source of the fire that burns a fuel is that fuel itself. Likewise, hellfire emanates and inflames from within the sinners and disbelievers: As for the perverse, they will be firewood for hell (72:15; also see 2:24, 3:10, 21:98, 66:6). Overall, the verse invites the reader to reflect upon fire, its creation, and its properties, as it involves many lessons to learn. In addition to being a reminder, fire is also a resource and provision for all human beings, and an especially crucial one for the desert-dwellers. It is noteworthy that the aspect of being a reminder – which pertains to religion and the hereafter – is mentioned before the aspect of being a boon – which is a worldly benefit.
The fourth and last argument posed in this set of verses relates to the source of fire. Fire is indeed a necessity in our lives, which is widely used in a variety of applications such as food production, travelling, lighting, manufacturing, and war. Based on the first meaning of al-muqwīn discussed earlier, the verse captures all such usages by defining fire as a source of strength and power by any user. It could also be that the verse specifically points out how fire is a resource for desert-dwellers and travellers (based on the second meaning), or for the poor and needy (the third meaning). The significance of these groups is that they rely more heavily on fire than others, and this should be a sufficient sign and reminder for them to realise their need and dependence on the mercy of their Lord. Hence, they should submit to Him with gratitude and humbleness.
Each of the four arguments discussed in the aforementioned verses (about the creation of the baby, the growth of the crops, the falling of rain, and the kindling of fire) involves a question like the following: are you the ones who do this, or are We the ones who do it? Who is the real actor? Who is the real cause that brings about this phenomenon? Then the Quran explicitly claims that it is We who do this and bring this about. The message of these verses is certainly not limited to the four phenomena discussed in the verses; rather, it is a general principle that applies to anything that we do, rather to anything that occurs in the contingent world.
This is one of the most subtle teachings of the Holy Quran, and it involves one of the most essential aspects of God’s unity (tawḥīd) which is also very practical. It is often referred to as the unicity in actions (al-tawḥīd al-afʿālī), which is most briefly and expressively captured by the sacred statement, ‘There is no movement and no power save by God’ (lā ḥawla wa lā quwwata illā bi-llāh).
What is deduced from these verses is a clear distinction between the cause on one hand, and the means or conditions on the other. Genuine tawḥīd involves tearing apart the illusive veil of means and instruments, and seeing the real cause behind them. It is only then that the person will not be moved, threatened, or tempted by these appearances, for he is confident that ‘There is no source of impact or effect in the universe save God’ (lā muʾaththira fī al-wujūd ill-allāh). This, of course, is not just a matter of mental affirmation, but it is a matter of realisation with one’s heart and soul. It is a matter of taste, vision, and experience, not a matter of knowledge, learning, and theory.
These verses introduce an intermediate level of unicity in actions. Even though these verses attribute real causality and creation to God, they attribute some of the preparatory stages and conditions to mankind, such as the sperm that you emit, what you sow, and the fire that you kindle. However, at a higher and more accurate level, the Quran denies any impact or influence by any force other than God whatsoever: Allah has created you and whatever you make (37:96); but the Lord of all the worlds, who created me, it is He who guides me, and provides me with food and drink, and when I get sick, it is He who cures me (26:77-80); You did not kill them; rather, it was Allah who killed them; and you did not throw when you threw, rather, it was Allah who threw (8:17); He is the first and the last, the manifest and the hidden (57:3). These are different levels of tawḥīd, and the Quran takes the hand of its novice readers and elevates them step-by-step to a point where they would not associate anything with God in any way: they worship Me, not ascribing any partners to Me (24:55).
The speech and the answer are both by God;
Truly we’re nothing but only a façade.
The blessing is Yours, but also the request;
You’re the First and the Last, and we are Your guest.
Therefore, the force and factors that are viewed as conditions and sources of some impact at some level vanish at higher levels as the person comes to the realisation that these are only the means of God’s will and decree. These instruments are only some levels and manifestations of God’s power and will, and as they were initially created by Him, they still remain under His authority. God has placed these apparent means and instruments by His wisdom to test and examine His servants; haply they may go beyond them and see the real hands that move these puppets around. A true monotheist is not concerned with these as he truly sees them as feeble as a spiderweb (29:41).
All these colours, figures and shapes,
Are only a trick – something to escape.
The means of this world are only a blind;
A true believer is not moved by their kind.
I have no need to the means in this jail;
The means are only a covering and veil.
Reflecting upon this group of verses makes one realise that there is absolutely no source of hope or help other than God. This clarifies the importance of reliance upon God (tawakkul) and the real meaning and significance of bism allāh al-raḥmān al-raḥīm (In the name of Allah, the all-beneficent, the all-merciful). This is the secret behind starting everything with the name of God, and it justifies why the Quran and the traditions have emphasised it so much. The conclusion of this is: So flee toward Allah (51:50) because those other than God have no control over their own harm or benefit and have no control over [their own] death, or life, or resurrection (25:3). This is the essence of faith, which is of the form of confidence and trust. O mankind! Listen to a parable that is being drawn: indeed those whom you invoke besides Allah will never create [even] a fly even if they all rallied to do so! And if a fly should take away something from them, they cannot recover that from it. Feeble is the seeker and the sought! (22:73).
I’ve severed my hopes from all but the King,
For others are not the doers of a thing.
With this in mind, in verse 59 (Is it you who create it, or are We the creator?) the pronoun it is not only applicable to the creation of the foetus, but it is also applicable to the initial zygote to begin with. That is, you are not even the creators of a single sperm cell, let alone its development into a baby.
INSIGHTS FROM HADITH
- The Prophet said: ‘This fire of yours which the son of Adam kindles is [only] one part of the seventy parts of the hellfire.’ The companions said: ‘O Messenger of God, this is indeed sufficient [for punishment].’ He said: ‘That fire [of hell] surmounts this fire sixty-nine fold, each of which is as hot as this fire.’ There are many other narrations similar to this, reported from the Prophet and Imam al-Ṣādiq (a).
Note: This tradition shows how fire serves as a reminder of the hellfire. We seek refuge in God from His wrath and punishment, which means we seek refuge in Him from our own sins and wrongdoings.
- The Prophet said: ‘Do not withhold your excess of water, pasture, and fire from the servants of God, because indeed God, exalted is He, made them a boon for the travellers, a source of strength for the weak, and a sustenance for the users.’
Note: Here are some implications of this noble tradition: 1. At the individual level, it commands against hoarding the basic resources and requirements of life, especially if there are people in need of them. 2. At the collective level, it may be deduced that these necessities should be managed as public resources such that they are available to everyone. 3. It suggests that We made it … a boon does not concern fire alone, but it also pertains to water and grazing lands. 4. If these resources are to be available to the weak and the needy, then they will definitely be available to the rich and the solvent. This confirms what was discussed under Exegesis and Exposition, that everyone is included in this verse.
[1] Tahqiq, under q-w-y.
[2] Maqayis; Lisan, under q-w-y; Suyuti, 6/161; Alusi, 14/149.
[3] Maqayis; Raghib, under q-w-y.
[4] Lisan, under q-w-y; Bahrayn, under q-w-y; Qurtubi, 18/222.
[5] Qurtubi, 18/222.
[6] Alusi, 14/150.
[7] Tahqiq, under m-t-ʿ.
[8] Alusi, 14/147.
[9] Razi, 29/423.
[10] Furqan, 28/97.
[11] Tibyan, 9/508, reported from Mujāhid and Qatādah.
[12] Razi, 29/423.
[13] Rūmī, Mathnawī, vol. 6, lines 1445-1446.
[14] Rūmī, Mathnawī, vol. 6, 4724.
[15] Rūmī, Mathnawī, vol. 6, line 2320.
[16] Rūmī, Mathnawī, vol. 4, line 3602.
[17] Fayḍ Kāshānī, Dīwān, 2/749.
[18] Muslim, 8/149-150.
[19] Bukhari, 4/90; Tirmidhi, 4/110; Qummi, 1/366.
[20] Suyuti, 1/161.