subtle allusion to the contingency of the essences [of those addressed]; and in "has made the earth a resting-place for you" is a sign indicating the contingency of their attributes, and "who has created you and those who lived before you" hints at the created-ness of their essences and attributes. Also, the following verses offer clear evidence that the essences of those addressed are contingent: "For Allah is indeed self-sufficient, whereas you stand in need I of Нim'.)';"'(47:38) "That to your Lord is the final goal;" (53:42) "Now verily, these [false deities] are my enemies, ¡ánd that none is my helper] save the Lord and Sustainer of all the Worlds;''(26:77) "Say: Allah [sent it down J, then leave them to plunge in vain discourse and trifiing;"(6:9l) "So flee unto Allah;" (51:50) "for verily in the remembrance of Allah do [men's] hearts find their rest."( 13:28) Now think of further examples in the same way!
As for the phrase "who has created you (alladhi khalaqakum):" know that when Allah the Most High commands worship, which necessitates three things: firstly, the existence of the object of worship (ma'būd); secondly, His unity; and thirdly, His fitness to be worshipped. He replies to these three implied questions by indicating three evidences of
them; tf\e evidences of [Hisļ existence, which are of
two sorts: those in the outer world (ãfãqi) and those in man's self (anfusi). The latter are also of two kinds: evidences in the self (iiajsl) and those pertaining to origins (usūlī). [The Qur'an I alludes to evi-
dences in the self (nafsl), which are the nearest and most evident, with the phrase "who has created you," and to those pertaining to man's origins with "and those [who lived] before you."
As for the positioning of "so that you might remain conscious of Him: (la'allakum tattaqun)," know that since the Qur'an relates worship to [men's I creation and that of their forefathers, it necessitates two points:
The First: [Human beings] being created with a propensity to worship and their having the ability to be conscious of and fear Allah (al-taqwa), so [much so] that anyone who observes such an ability would expect worship from them. Like someone who sees I an animal's] claws understands that they are for tearing at or grasping things.
The Second: That the purpose of their creation, and the function with which they are charged and the perfection to which they are turned, is the fear of Allah. This is the most complete and perfect worship.
That is to say, "so that you might remain conscious of Him;" that is, the aim of your creation, and your perfection, and that for which your innate disposition has been made, is the consciousness of Allah and fear of Him.
Now for the phrase "has made the earth a resting-place for you (jaala la-кит al-ard firāshan):" this points out the most likely evidences of the Most High's existence furnished by the outer world. It is