Surah Al-Hadid

Its purpose is to clarify the universality of the message for the universality of divinity by sending [to] the three pairs mentioned in the previous two surahs of the two weights, confirming that He, glorified and exalted is He, is characterized by all attributes of perfection, confirming His transcendence from any blemish of deficiency. This surah begins with it and ends with what precedes it, responding to their saying: "Are we really to be gathered, along with our forefathers?" This necessitates the struggle against those who need to be fought among those who disobey the Messenger of Allah, blessings and peace be upon him, with the sword and what results from it in terms of expenditure, responding to them about the bodily deficiencies and elevating to the spiritual words that the Book has called for, cautioning from the equality of reckoning on the Day of Manifestation for the separation between the servants [with justice], so that the people of the Book and others may enter the religion willingly or unwillingly. And the people of the Book who used to say: "No one is better than him," may know the virtue of this Messenger, blessings and peace be upon him, over all who preceded him from the messengers, upon them be prayers and peace, due to the universality of his message, the comprehensiveness of his caliphate, the spread of his call, and the multitude of his nation. This confirms that there is no limit to the overflow of His mercy, glorified is He, so that this surah, which is the last of the first half and the one after it, which is the first of the second half in terms of number, is the ultimate goal of the purpose of the surah, which is its beginning at the turning point and response, just as the surah that is the end of the first half (p-251) in measure is Al-Isra, and likewise the surah that is the first of the second half is Al-Kahf, both revealing the purpose of the first in what it called for in guidance and what it urged towards in warning. This is indicated by its name, Al-Hadid, by reflecting on its verses and contemplating the secret of what is mentioned in it and its goals. The owner of Al-Firdaws narrated from Jabir, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said: "Do not cupping on Tuesday, for Surah Al-Hadid was revealed on Tuesday." .. (In the name of Allah) whose divinity encompasses all existents (the Most Gracious) whose generosity encompasses them in all movements and stillness (the Most Merciful) who has chosen from among them what He wills of the perfect ability for the people of His guardianship in what pleases Him from acts of worship.

And when the event was concluded with the command to glorify Him from what the disbelievers denied regarding resurrection, this came to affirm that glorification and to clarify it with evidence, proof, sword, and spear. So He, the Exalted, said as an explanation for the end of the event: "Glorify"; meaning: perform the glorification as an indication of the innate nature, in exaltation of Him, glorified is He, and acknowledgment of His lordship and submission to His obedience. He restricted it, and it is transitive, to indicate generality by its restriction, and to indicate sincerity by its transitive nature with the 'lam'. He made it past tense here and in the Gathering and the Mutual Disillusionment, and present tense in the Friday and the Mutual Disillusionment to indicate that among what is attributed to Him, the glorification is of His nature, His constant practice, and His habit. The specification of each of the past and present tenses is what He began with for what comes in the beginning of the Friday. The mention of the source at the beginning of the Night Journey is more eloquent in that its unrestricted nature indicates the right of glorification from everything and in every situation. "For Allah"; meaning: the King, encompassing all attributes of perfection. "What is in the heavens"; meaning: the lofty bodies and what is in them, which is the earth and those in it, and every sky and those in it, and what is between them, for they are all in the Throne, which is the highest of creation.

And when the speech at the end of the event is with the people of specificity, rather it is the most specific of the people of specificity, there was no need for emphasis, so He omitted what was made for the two horizons as one thing, for His view of them is a view of elevation, a single view of what He informed about them from the glorification. So He said: "and the earth"; meaning: and what is in it, and likewise the very earth as previously mentioned. Thus, it encompassed all existing things, for when that all glorifies, then the glorification of the Throne is by priority, and the glorification of these things with what is in them from the signs indicating that He, glorified is He, does not have any blemish of deficiency, and that everything is standing at the door, witnessing the request. Al-Qushayri said: "Glorification" is sanctification and glorification, and it can mean the swimming of secrets in the seas of majesty, so they attain the jewels of monotheism, and they organize them in the necklace of faith, and they adorn them in the collars of connection.

And when He established that, it indicated that nothing has the ability to detach from Him, and that He has all perfection, for He is the one deserving of glorification and praise. So He said: "And He is"; meaning: alone, "the Mighty"; the one who overcomes everything and nothing overcomes Him, "the Wise"; the one who perfected everything He created.

And the teacher Abu Ja'far ibn al-Zubayr al-Asimi said in his proof: When His saying (p-253) [glorified and exalted is He]: "So why do you not believe?" [Al-Waqi'a: 57] contains reprimand and reproach for those who are reproached by it, which is clear. Then it was followed by His saying: "Have you seen what you emit?" [Al-Waqi'a: 58] up to His saying: "And provision for the dwellers" [Al-Waqi'a: 73]. They were reprimanded and rebuked for their ignorance and the ugliness of their misguidance. Then He, glorified and exalted is He, said after that: "Then is it with this discourse that you are indifferent?" [Al-Waqi'a: 81] and their reproach continued until His saying: "If you are truthful" [Al-Waqi'a: 87]. When these verses pointed to the vile acts they committed, He followed that with His glorification, exalted and mighty is He, from the evil they claimed and their misguidance in what they were ignorant of. He said, exalted is He: "So glorify the name of your Lord" [Al-Waqi'a: 96], meaning glorify Him from their great misguidance and the evil of their transgressions. Then He followed that with His saying: "Whatever is in the heavens and the earth glorifies Allah" meaning glorify in the name of your Lord, for it is the practice of all creation.

"And to Him has submitted whoever is in the heavens and the earth" [Al-Imran: 83] "Whatever is in the heavens and the earth glorifies Allah". Then He followed that with His saying: "To Him belongs the dominion and to Him belongs the praise" [Al-Taghabun: 1] [Thus He clarified His uniqueness with the attribute of majesty and the descriptions of perfection, and that He is the sole possessor of dominion and praise] and that He is the First and the Last, the Manifest and the Hidden, up to His saying: "And He is Knowing of that which is in the breasts" [Al-Hadid: 6]. These verses included the humiliation of the one referred to in the previous verse of Surah Al-Waqi'a, the cutting off of their misguidance, and the informing of what they were ignorant of regarding His exalted attributes and His beautiful names, glorified and exalted is He. The verses of the two surahs were opened and their meanings were connected, then the address was directed to His believing servants, and He said, exalted is He: "Believe in Allah and His Messenger" [Al-Hadid: 7]. The verses continued addressing them until the end of the surah - it has ended.