al-Ḥashr

لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

The preceding blessed Verses made use of different ways to penetrate into the hearts of mankind and most explicitly expressed the most significant issues. The blessed Verse in question, reflecting all Qur’anic Verses, reveals that the Holy Qur’an is so penetrating that had it been sent down on mountains, they would have trembled; however, it is a source of surprise that man is so stone-hearted that he hears it but he is not affected by it. The blessed Verse is saying that

Many a Qur’an exegete have taken the blessed Verse as a simile maintaining that despite all their firmness, had mountains had intellect and perception, they would have trembled and rent asunder upon hearing Qur’anic Verses, but some hard-hearted people hear them without being affected in the least. In this vein, the exegetes maintain that

substantiates the interpretation. Some other exegetes, however, taking into account the outward meaning of the blessed Verse, say that all the creatures in this world, e.g. mountains, possess some sort of perception and had these blessed Verses been sent unto them, they would have verily rent asunder. In this vein, they maintain that the interpretation is substantiated by the blessed Verse²⁰

It is worthy of note that the blessed Verse is saying that mountains would have been humbled before the Holy Qur’an, then it proceeds to say that they would have been rent asunder, alluding that the Holy Qur’an would have penetrated into them in time whose tokens would have been reflected in them such that they would have lost their firmness like restless enamored people and then would have been rent asunder.

هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ

The recitation of the closing blessed Verses of the Chapter in question have been strongly recommended in traditions and different Blessings have been enumerated for the same instances of which include being absolved of sins and attaining to the elevated state of martyrs.²¹ It is through the recitation of these blessed Verses that man may attend to the Divine Attributes mentioned herein and find the Greatest Name of God, since fifteen, and according to some exegetes eighteen, Divine Attributes have been mentioned in these blessed Verses each of which reflect His Boundless and Absolute Perfect Attributes.

The true object of worship is the Being Whose Omniscience, Graciousness, Sanctity, Glory, and Grandeur is Perfect and such Attributes solely belong to God Almighty. Therefore, there is no object of worship but Him. Thus, the blessed Verse is saying that He is the Lord besides Whom there is no other object of worship. He is Omniscient of the seen and the unseen. He is the Most Gracious and the Most Merciful. The blessed Verse, above all, lays emphasis on monotheism as the basis of all His Positive and Negative Attributes as well as knowing God Almighty. Then, the blessed Verse proceeds to lay further emphasis on Divine Omniscience regarding the seen and the unseen.

In his Mufradat, Raghib says that presence (hudhur) is accompanied by observation, through the outward or inward eye. Thus, where human perception and observation penetrate, it is the world of presence and what lies beyond the realm of perception and observation is the world of the unseen or intuition. It is worthy of note, however, that they are all equal before Divine Omniscience, since His Infinite Presence is Omnipresent. Thus, nothing lies beyond Divine Omniscience and Omnipresence, as reflected elsewhere in the Holy Qur’an²²:

Attending to this Divine Attributes makes man aware of the fact that He is Omnipresent and Omniscient. Thus, man fear God Almighty and is aware that His Graciousness embraces all creatures particularly the believers. Emphasis is laid on Divine Graciousness such that man sets his hope on treading the long path of perfection leading toward God Almighty being aware that he may not pass beyond the shadows and error without Divine Graciousness. Thus, besides, Divine Oneness, three other Divine Attributes are mentioned in the blessed Verse each of which leads to inspiration in some way or another.