Transliteration:( Alam taraw annal laaha sakhkhara lakum maa fis sa maawaati wa maa fil ardi wa asbagha 'alaikum ni'amahoo zaahiratanw wa baatinah; wa minan naasi many yujaadilu fil laahi bighayri 'ilminw wa laa hudanw wa laa Kitaabim muneer )
"Have you not seen that Allah has made subservient for you whatever is in the heavens and the earth and has bestowed upon you, in full, His Bounty [45], open and hidden? And among people are some who dispute about Allah without knowledge and with no wisdom and without a Luminous [46] Book."
This verse draws attention to the countless blessings of Allah, both in the heavens and the earth. Everything has been made subservient for human use—sun, moon, rain, wind, animals, crops, and even time and seasons. These are part of His external bounties.
At the same time, the verse mentions hidden (internal) bounties, which scholars have explained in various beautiful ways:
Outer bounty: Physical beauty, health, intellect, wealth, Islam, and the Qur’an.
Inner bounty: Good character, sound belief, deep faith, spiritual insight, love of the Prophet ﷺ, mystical knowledge, sincerity.
Some scholars interpret:
Shari‘ah (Islamic law) as the outer bounty, and
Tariqah (spiritual path) as the inner bounty.
The Shari‘ah preserves outward actions and societal order through the work of scholars, while Tariqah refines the heart through the efforts of Sufi saints and spiritual guides.
The Prophet ﷺ’s life and practices (Sunnah) form the visible framework, and his inner states are the essence captured through Tariqah.
Thus, both outer and inner bounties are essential and interwoven, forming a complete expression of divine generosity.
This portion refers to people—like Nadar ibn Harith and Umayyah ibn Khalaf—who argued arrogantly about Allah without knowledge, wisdom, or a divinely revealed Book. Their debates were not rooted in sincere inquiry, but in stubbornness and misguidance.
The verse warns against arguing with the ignorant about divine matters. If a person lacks proper understanding, then debating with them leads to confusion, not enlightenment.
This teaches an important principle:
Ask the ignorant with respect, but do not argue with them. Arguing about Allah and His attributes without solid knowledge is the way of disbelievers, not believers.
Ultimately, this verse reminds us to:
Recognize and thank Allah for every type of bounty,
Respect the balance of outward and inward religious practices,
And avoid arrogant speculation or argumentation in matters of faith.
20. See you not that Allah has subjected for you whatsoever is in the heavens and whatsoever is on the earth, and has completed and perfected His graces upon you, apparent and hidden Yet of mankind is he who disputes about Allah without knowledge or guidance or a Book giving light! 21. And when it is said to them: “Follow that which Allah has sent down,” they say: “Nay, we shall follow that which we found our fathers (following).” Even if Shaytan invites them to the torment of the Fire
Allah reminds His creation of the blessings He bestows upon them in this world and the Hereafter. In the heavens He has subjugated for them the stars which give them light during the night and during the day, and He has created clouds, rain, snow and hail, and made the heavens a canopy which covers and protects them. On earth He has created for them stability and rivers, trees, crops and fruits; He has completed and perfected His graces upon them, apparent and hidden, by sending Messengers, revealing Books and removing doubts and excuses. Yet despite all this, not all the people believe, and indeed there are those who dispute concerning Allah, that is, His Tawhid, and His sending the Messengers. Their dispute is without knowledge and they have no sound evidence or valid inherited Book. Allah says:
(And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah).) (22:8) meaning clear and unambiguous.
(And when it is said to them) means, to these people who dispute about the Oneness of Allah.
(“Follow that which Allah has sent down,”) means, the pure Divine Laws that He has sent down to His Messengers,
(they say: “Nay, we shall follow that which we found our fathers (following).”) means, they have no other proof except the fact that they are following their forefathers. Allah says:
(Even though their fathers did not understand anything nor were they guided) (2:170) meaning, `what do you think, you who take the forefathers’ deeds as proof, that they were misguided and you are following in their footsteps’ Allah says:
(Even if Shaytan invites them to the torment of the Fire)
(31:20) Have you not seen that Allah has subjected to your service all that is in the heavens[35] and on the earth and has abundantly bestowed upon you all His bounties, both visible and invisible?[36] Yet some persons dispute regarding Allah[37] without having any knowledge or guidance or any illuminating Book.[38]
35. “Apparent favors” imply those favors which are perceived by man in one way or the other, or are known to him. And the “hidden favors” are those which are neither perceived by him nor are known to him. There are countless things in man’s own body and in the world outside him, which are working in his interest, but man is utterly unaware of the means which his Creator has provided for his protection and safety, for his development and provision of sustenance to him, and for his well-being and happiness. Research of man in the different branches of science is revealing many such favors of God as were hidden from him before. And the favors and blessings which have so far been revealed are insignificant as against those which are still hidden from man.
36. “Who disputes about Allah”: Who wrangle and dispute about questions such as these: Does Allah exist or not? Is He One God alone, or are there other gods also? What are His attributes and what is their nature? What is the nature of His relationship with His creations etc.?
37. That is, they neither have any means of knowledge by which they might themselves have observed or experienced the reality directly, nor do they have the guidance of a guide available to them, who might have guided them after observing the reality, nor do they possess a divine Book, which might be the basis of their belief.
38. That is, it is not at all necessary that the forefathers of every person and every family and nation should have been on the right path. The mere argument that a particular way of life had been bequeathed by the elders cannot be a proof of its being right also. No sane person can commit the folly that he should blindly go on following the way of his forefathers even if they were not rightly guided, and should never bother to find out where the way is leading him.
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