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wa-mā min ghāʾibatin fī s-samāʾi wa-l-ʾarḍi ʾillā fī kitābin mubīnin
There is no invisible thing in the heaven and the earth but it is in a manifest Book.
— Ali Quli Qarai
27An-NamlالنملVerse 75 of 93
The Ant27. An-Namlالنمل
Al Naml
The Ants
MeccanVerse 75 of 93
Surah An-Naml - Verse 75
75. “And there is nothing hidden in the heavens and the earth but it is in a Manifest Book.”
All the hidden affairs of mankind, intentions, the occurrence of Hereafter, the time when Divine mercy or chastisement come, and other secrets, are among the Unseen of the heavens and the earth. The objective of the Qur’anic phrase: /kitabin mubin/ here may be the Protected tablet and the infinite knowledge of Allah. However, this verse implies that not only Allah knows their inward and outward secrets, but His knowledge is also so vast that includes every thing.
The verse says:
It is clear that the Arabic word /qa’ibah/ has a vast scope of meaning which encompasses everything that is hidden from our senses, irrespective of the concealed deeds of the servants, their esoteric intentions, and the secrets that are also hidden in the heavens and the earth, as well as appearance of Resurrection, the descent of divine punishment and the like. Then, there is no reason that, like some commentators, we comment it on only one of these affairs.
The objective of /kitabin/, as was said in the above, is the Protected Tablet, the same source of the infinite knowledge of Allah which has been referred to in Surah Al-’An‘am, No. 6, verse 59.2 The contents of the former verses show that, in order to shirk believing in Resurrection and its responsibilities, the rejecters of Resurrection expressed their objections in three ways: 1- To return to life after becoming dust is improbable, because, as they believed, dust could not be the source of life.
2- This kind of belief belongs to the ancient, and it is not a new thing. 3- The lack of the descent of punishment for the rejecters of Resurrection, because, they said, if the rejecters must really be punished in this world, why does not this punishment seize them? For the answer of the first and the second instances, the Qur’an has left it to their clearness, because we always see by our eyes that dust becomes the source of life. At first, we were dust and then we came into being as a living creature.
The state of a thing being old or belonging to the ancient does not decrease its importance, because the main laws of this world, from pre-eternity to future eternity, are wholly fix and unchangeable. The fix principles in philosophical principles, mathematic problems, and other sciences are abundant. Is the Pythagoras’ multiplication table invalid because it is old, or is its being ancient as a reason for its weakness? Or if we see that justice is good and injustice is bad, and it is so and it will be so forever, is it a reason for its falseness? In principle, many times, the perpetuity of something proves its authenticity.
Concerning their third objection, the Qur’an answers that they should not hasten for meeting chastisement. It is the grace of Allah that He gives them respite and does not punish them promptly, but they must be careful that chastisement will come though it comes late.
Footnotes