The Ocean of the Quran

A verse by verse explanation of The Ultimate Scripture

Luqmān – Verse 20

أَلَم تَرَوا أَنَّ اللَّهَ سَخَّرَ لَكُم ما فِي السَّماواتِ وَما فِي الأَرضِ وَأَسبَغَ عَلَيكُم نِعَمَهُ ظاهِرَةً وَباطِنَةً ۗ وَمِنَ النّاسِ مَن يُجادِلُ فِي اللَّهِ بِغَيرِ عِلمٍ وَلا هُدًى وَلا كِتابٍ مُنيرٍ

Do you not see that Allah has subjected to you whatever there is in the heavens and whatever there is in the earth and He has lavished upon you His blessings, the outward and the inward? Yet among the people are those who dispute concerning Allah without any knowledge or guidance or an illuminating scripture.

EXEGESIS

Sakhkhara (subjected) is the second form verb from the root verb sakhara. It means to forcibly or coercively drive something or someone toward a specific goal;‎[1] to subjugate something or someone in favour of a specific purpose such that the thing subjugated does what the subjugating one wants.‎[2] A case in point would be a writer causing his pen to write whatever he wants, thereby rendering the pen subservient to his aim of writing, or when a master subjugates his slave to service in that the latter does whatever the former demands and wants.‎[3] The verb also means to make something or someone of use to another by rendering it subservient to the latter.‎[4]

The one who subjugates or drives something or someone towards a specific goal is known in Arabic as al-musakhkhir. Al-musakhkhir is the active participle of the verb sakhkhara. In this verse God is al-musakhkhir who has subjected what is in the heavens and the earth for the benefit of mankind.‎[5]

Asbagha (lavished) is a fourth form verb derived from the root verb sabagha and means to complete‎[6] and render something expansive or extensive‎[7] such that it is in excess of need;‎[8] to favour beyond necessity;‎[9] to lavish.‎[10] The subject of the verb here is God, who has completed and rendered expansive His blessings on mankind.

EXPOSITION

Verses 10-11 of this surah, which emphasised monotheism by pointing out the manner in which the heavens and the earth have been created, established that God is the creator and manager of everything. In this and the next six verses, the Quranic discourse returns to this subject matter again by presenting additional proofs to prove that God is the creator and manager of all things. This is after mentioning Luqmān’s advice to his son, which also included an appeal to monotheism.‎[11] Thus, in this verse God draws attention to different aspects of His blessings in creation just as He had done in verses 10-11.

It is suggested that if the first part of verse 11 – This is the creation of Allah. Now show Me what others besides Him have created – is taken to be the speech of Prophet Muhammad (s) addressed to the polytheists, then the first part of this verse (which is a continuation of that narrative) could be taken as the continuation of his speech. (Both parts are in the second person plural in respect of the polytheists.) Therefore, the two parts taken together would read as follows: This is the creation of Allah. Now show Me what others besides Him have created (verse 11). Do you not see that Allah has subjected to you whatever there is in the heavens and whatever there is in the earth and He has lavished upon you His blessings, the outward and the inward?‎[12]  

On the other hand, if the first part of this verse is taken to be God’s speech then it would be taken as a continuation of the latter part of verse 11, which is in the third person plural, and reads, Rather, the wrongdoers are in manifest error. Consequently, the beginning part of this verse, which is in the second person plural, denotes a shift in rhetorical address from third person to second person, and the two parts taken together would read as follows: Rather, the wrongdoers are in manifest error! (verse 11). Do you not see that Allah has subjected to you whatever there is in the heavens and whatever there is in the earth and He has lavished upon you His blessings, the outward and the inward? In this case, the shift in address reflects the speaker’s (God’s) heightened exasperation and irritation at the ignorance and obstinacy of His interlocutors in their disbelief, such that it seems no amount of evidence or prompting makes a difference to them. Therefore He questions them with something that is readily accessible to them, which is how what is in the heavens and the earth has been subjected to them and how outward and inward blessings have been showered on them.‎[13]

Two things are mentioned in this verse. The first is that the verse draws attention to what God has subjected, for the benefit of mankind, of what is in the heavens and the earth.‎[14] This is because the human being is the noblest part of the universe due to his awareness and will, and therefore God has subjected the universe to him,‎[15] and also because He has made human beings vicegerents upon the earth (6:165, 35:39, 2:30). The second is how God has extensively showered manifest and hidden blessings upon mankind.

Thus the verse begins by asking, Do you not see. This interrogative could either refer to physical sight of what is seen of God’s blessings, or to abstract knowledge-based vision about what is not seen of His blessings but which is intellectually proven,‎[16] or it could refer to both. The verse continues, Do you not see that Allah has subjected to you, meaning for your benefit,‎[17] whatever there is in the heavens of the sun, moon, rain-clouds, stars which guide mankind during darkness on land and at sea, and other such blessings which mankind benefits from,‎[18] and whatever there is in the earth of animals,‎[19] agriculture, trees, water, seas and oceans, ships which sail on the oceans, minerals, and other such blessings which mankind exploits and benefits from.‎[20] All these things are at mankind’s disposal without mankind having any role in bringing them to existence.

As for the second of the two things mentioned in this verse, it is Do you not see that Allah … has lavished, which means rendered extensive‎[21] and complete‎[22] upon you His blessings, the outward, which is what is seen by the eyes‎[23] and perceived or appreciated by sense perception,‎[24] and which may not be denied such as human creation, human life, human destinies, human appetites, and other such blessings,‎[25] and the inward, which is what is recognised by the intellect and which becomes manifest only after careful investigation,‎[26] and requires evidence;‎[27] blessings known and unknown.‎[28] This is because the blessings that God has completed for mankind are of two kinds. There is the kind that is recognised and understood by the five senses, and the kind which is only recognised by the inner senses such as the mind, the intellect, and the heart.‎[29] On this basis, feelings, consciousness, intent, intellect, and even the hidden organs of the human being such as the heart and the liver and others of a similar kind amount to hidden, inward blessings.‎[30] And if the human being were to do justice in his observations he would realise that religion, by which worldly life and hereafter life are organised and regulated, is also from God’s blessings. Consequently, prophets, messengers, and God’s friends who devoted and continue to devote their entire lives for mankind’s guidance, are also from God’s blessings.‎[31]  

God has described His blessings in the Quran as follows: If you enumerate Allah’s blessings, you will not be able to count them (14:34).‎[32] Mulla Sadra writes as follows in the third volume of his philosophical work, al-Asfār: ‘The best of mankind are unable to perceive the heavenly and earthly matters properly, and are unable to appreciate the wisdom and care invested in them. Rather, most of them are ignorant of the reality of their [own] souls which is the very essence of the human being, and about the details of its states [let alone the wider world and the universe]! This is while what is hidden to the experts is greater than what is manifest to them. Hence, if a human being’s appreciation of his soul and body is deficient, how can he fully appreciate the physical and spiritual worlds?! Thus, in light of this incapability, it is not but for us to ponder and reflect on the marvels and wonders of creation.’‎[33]  

Yet among the people are those who dispute concerning Allah without any knowledge or guidance or an illuminating scripture.‎[34] At the end of this verse God points out the disbeliever’s argument despite the existence of these clear proofs. The ignorant human being prefers to adopt the stance of stubbornly rejecting God rather than recognising Him, His blessings, and His status so that he may worship Him, as the terminal part of this verse laments in disappointment where its tone suggests that the verse has returned to addressing Prophet Muhammad (s).‎[35]

Without any knowledge means without intellectual or rational proof,‎[36] or guidance, meaning without proof from prophets‎[37] or their successors‎[38] (which is knowledge obtained by revelation or inspiration – transmitted divine knowledge), or an illuminating scripture which may aid in removing the darkness of ignorance and deviation‎[39] (22:3, 22:8, 34:44, 35:40, 43:21, 46:4, 68:37-38). Thus such a person has no rational evidence or transmitted divine evidence,‎[40] but rather bases himself more on ignorance and blind following.‎[41] This is while the subsequent verse serves as proof that such a person does not rely on established and certain proofs in his beliefs.‎[42]

INSIGHTS FROM HADITH

  1. It is related from Ibn Abbas: ‘I asked the Messenger of God (s) about God’s words, [Do you not see that Allah] … has lavished upon you His blessings, the outward and the inward. He replied: “As for the outward, that is [the religion of] Islam, and what He has coordinated and rendered wholesome of your creation, and what He has showered on you of His sustenance. As for the inward, then that is what He has veiled of your evil deeds and did not shame you by them.”‎[43] He continued: “Ibn Abbas, God the exalted says: ‘There are three things that I have established for the believer which were not available to him previously: the invocation of blessings by the believers for him after his death; rendering one-third of his wealth for him so that he can use it to expiate his errors/sins; and veiling for him his evil deeds thereby not exposing him with anything from them. Had I exposed them [his sins], his own would reject him, and others too.’”’‎[44]
  2. The Messenger of God is also reported to have said regarding and He has lavished upon you His blessings, the outward and the inward: ‘The outward blessing is [the religion of] Islam, while the inward is whatever He has veiled for you of your sins, defects, and excesses.’‎[45]
  3. Ḥammād ibn Abī Ziyād relates: ‘I asked my master Mūsā ibn Jaʿfar (a) about God’s speech, [Do you not see that Allah] … has lavished upon you His blessings, the outward and the inward. He replied: “The outward blessing is the manifest Imam, while the inward blessing is the occult Imam.”’‎[46]

Note: The Quran exegetical literature identifies the outward and the inward blessings to a host of things. These are not contradictory. As Tabatabai writes, the verse’s wording is general in meaning while the reports identify various specific valid instances of the outward and the inward blessings showered by God on human beings (which is in line with the exegetical principle of al-jary).‎[47] Similarly, Ṭabrisī writes that there is no contradiction between these multiple suggestions for the outward and the inward blessings, rather all of them are God’s blessings and it is valid to apply the verse to all of them.‎[48]

  1. In a lengthy narration, Imam al-Bāqir (a) recounted that the Prophet once asked Imam Ali (a) a series of questions concerning the blessings of God. Among these inquiries, he asked: ‘What is the first blessing God, the mighty and majestic, tested and blessed you with?’ Imam Ali (a) replied: ‘He, glorious is His praise, created me when I was unworthy of mention.’ The Prophet said: ‘You have said the truth. What is the second [blessing]?’ Imam Ali (a) replied: ‘That He favoured me when He created me and so rendered me alive and not dead.’ The Prophet responded: ‘You have said the truth. What is the third [blessing]?’ Imam Ali (a) replied: ‘That He created me, all praise is due to Him, in the best form and with the most just assemblage [of body parts].’ The Prophet responded: ‘You have said the truth. What is the fourth [blessing]?’ Imam Ali (a) replied: ‘That He made me thinking and heedful, not forgetful and inattentive.’ The Prophet responded: ‘You have said the truth. What is the fifth [blessing]?’ Imam Ali (a) replied: ‘That He gave me [the faculty of] perception by which I attain what I wish, and made for me an illuminating lamp.’ The Prophet responded: ‘You have said the truth. What is the sixth [blessing]?’ Imam Ali (a) replied: ‘That God guided me to His religion and did not cause me to stray from His path.’ The Prophet responded: ‘You have said the truth. What is the seventh [blessing]?’ Imam Ali (a) replied: ‘That He has made for me a return to a life that is eternal.’‎[49] 
[1] Munyah, 21/143.
[2] Mizan, 16/229.
[3] Mizan, 16/229.
[4] Arabic-English Dictionary of Qur’anic Usage, p. 427.
[5] Munyah, 21/143.
[6] Kashif, 4/164; Munyah, 21/143.
[7] Mizan, 16/229; Tibyan, 8/281; Munyah, 21/143.
[8] Tibyan, 8/281.
[9] Tibyan, 8/281.
[10] Arabic-English Dictionary of Qur’anic Usage, p. 418.
[11] Munyah, 21/143.
[12] Mizan, 16/229.
[13] Mizan, 16/229.
[14] Munyah, 21/143.
[15] Mizan, 16/228.
[16] Munyah, 21/143.
[17] Safi, 4/148; Munyah, 21/143.
[18] Tibyan, 8/281; Tabrisi, 8/501; Safi, 4/148; Munyah, 21/143.
[19] Tibyan, 8/281.
[20] Tibyan, 8/281; Tabrisi, 8/501; Safi, 4/148; Munyah, 21/143.
[21] Tibyan, 8/281; Tabrisi, 8/501.
[22] Tabrisi, 8/501; Munyah, 21/143.
[23] Tabrisi.J, 3/283; Munyah, 21/143.
[24] Safi, 4/148.
[25] Tabrisi, 8/501; Tibyan, 8/281.
[26] Tibyan, 8/281; Tabrisi, 8/501; Safi, 4/148; Munyah, 21/143.
[27] Tabrisi.J, 3/283.
[28] Safi, 4/148.
[29] Munyah, 21/143.
[30] Munyah, 21/143.
[31] Munyah, 21/143.
[32] Munyah, 21/143.
[33] Cited in Kashif, 4/165.
[34] Munyah, 21/143.
[35] Mizan, 16/229.
[36] Mizan, 16/229; Munyah, 21/144.
[37] Munyah, 21/144.
[38] Safi, 4/148; Mizan, 16/229.
[39] Safi, 4/148; Mizan, 16/229; Munyah, 21/144.
[40] Munyah, 21/144.
[41] Safi, 4/148.
[42] Munyah, 21/144.
[43] Safi, 4/149.
[44] Tabrisi, 8/501; Mizan, 16/239.                                                                 
[45] Munyah, 21/144.
[46] Safi, 4/149; Mizan, 16/239.
[47] Mizan, 16/239. Subḥānī argues along similar lines (Munyah, 21/144).
[48] Tabrisi, 8/501.
[49] Safi, 4/149.