“He is the Originator of the heavens and the earth. When He decrees a matter, He only says to it, ‘Be,’ and it comes to be.” (117)

“And those who do not know say, ‘Why does Allah not speak to us, or why does a sign not come to us?’ Those before them spoke likewise. Their hearts are alike. We have certainly made the signs clear for a people who are certain in faith.” (118)

“Indeed, We have sent you with the truth, as a bearer of glad tidings and a warner; and you will not be questioned about the inhabitants of Hellfire.” (119)

Regarding His words, “He is the Originator of the heavens and the earth”: that is, the One who brought them into being and originated them without any prior model. “When He decrees a matter”: that is, when He determines it. It was also said: when He perfects, determines, and makes it precise. The root meaning of decree is completion; hence, when someone dies, it is said that his end has been decreed, because his time in this world has come to an end. From this comes Allah’s decree and predestination, because He has completed it through determination and arrangement. (1)

“He only says to it, ‘Be,’ and it comes to be.” Ibn Amir recited kun fa-yakūna—“Be, and it comes to be”—with the final verb in the accusative in every occurrence, except in Al Imran: “Be, and it comes to be. The truth is from your Lord”; and in Surat al-Anam: “Be, and it comes to be. His word is the truth.” He recited it in the accusative because the response to an imperative introduced by fa is accusative. Al-Kisai agreed with him in Surat al-Nahl and Surat Ya-Sin. (2) The others recited it in the indicative, with the sense: “and so it is.”

If it is asked: How can He say, “He only says to it, ‘Be,’ and it comes to be,” when that which does not exist cannot be addressed? Ibn al-Anbari said: Its meaning is that He only says it for the sake of bringing it into existence; accordingly, the sense of direct address is removed. It was also said: Although it does not yet exist, since its existence has been determined and will inevitably occur, it is like something already existing; thus, addressing it is sound.

Regarding His words, “And those who do not know say”: Ibn Abbas, may Allah be pleased with him, said: They were the Jews. Mujahid said: They were the Christians. Qatadah said: They were the Arab polytheists. “Why does Allah not speak to us”: that is, directly, confirming that you are His Messenger. Every occurrence of lawlā in the Quran means “Why not?” except one: “Had he not been among those who glorify Allah” (al-Saffat 37:143), which means, “Had he not been.” “Or why does a sign not come to us”: that is, a proof and indication of the truthfulness of your claim to prophethood.

Allah Most High said: “Those before them spoke likewise”: that is, the disbelievers among the bygone nations. “Their hearts are alike”: that is, they resemble one another in disbelief, hardness of heart, and demanding what is impossible. “We have certainly made the signs clear for a people who are certain in faith.”

“Indeed, We have sent you with the truth”: that is, with truthfulness, as in His words, “They ask you, ‘Is it true?’” (Yunus 10:53)—that is, “Is it true?” Ibn Abbas, may Allah be pleased with him, said: It means with the Quran, as indicated by His words, “Rather, they denied the truth when it came to them” (Qaf 50:5). Ibn Kaysan said: With Islam and its laws, as indicated by His words, “Say: The truth has come” (al-Isra 17:81). Muqatil said: Its meaning is: We did not—