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Draft:Verse 49 of Sura al-Shura

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Verse 49 of Sura al-Shura
Verse's Information
SuraSura al-Shura (Qur'an 42)
Verse49
Juz'25
Content Information
Place of
Revelation		Mecca
TopicTheological
AboutGod's role as the Provider and Creator
Related VersesQur'an 42:48 and Qur'an 42:50


Qur'an 42:49 ascribes the ownership and absolute sovereignty of all existence to God. According to exegetes, this verse signifies that all beings are created by God in accordance with His will and providence. Consequently, He bestows female or male offspring upon whom He wills, pursuant to His divine plan.

Commentators interpret the precedence of females over males in the phrasing of this verse as an indication of the equality of all children, or potentially the superiority of daughters. Furthermore, citing a narration from Prophet Muhammad (s), scholars have utilized Qur'an 42:49 as evidence for the high status of daughters. While some jurists have ruled against the permissibility of fetal sex selection based on this verse, others deem it permissible, characterizing the human role in such processes as an instance of "utilizing means" (akhdh bi-l-asbāb).

Absolute Ownership of God

According to Makarim Shirazi in Tafsir-i nimuna, Qur'an 42:49 establishes that every blessing and mercy originates from God, and that dominion over the heavens and the earth belongs exclusively to Him.[1] 'Allama Tabataba'i, a renowned Shi'a exegete, posits that this verse and Qur'an 42:50 are both connected to and explanatory of Qur'an 42:48.[2] This implies that creation proceeds according to God's will; whatever mercy is granted or calamity befalls is by His command. Therefore, human beings must remain content with the Divine Decree.[3]

According to exegetes, Qur'an 42:49 establishes that the authority to dispose of the heavens and the earth, as well as the management of their affairs, is governed by the wisdom of God.[4] Accordingly, the creation of beings is subject to God's will, and He grants daughters or sons to whomever He pleases.[5] 'Allama Tabataba'i asserts that creation is attributed to God's exclusive will. Given that male offspring were historically highly coveted—particularly among the Arabs, who regarded only sons as true progeny—the verse emphasizes that having a son or a daughter is entirely dependent on Divine will.[6]

Children: A Blessing and Gift from God

In Rawd al-jinan, Abu l-Futuh al-Razi cites a narration from Prophet Muhammad (s) stating: "It is among the blessings of a woman that she first bears a daughter and then a son." He then recites Qur'an 42:49, explaining that God, in enumerating His favors (ni'ma), mentioned daughters prior to sons.[7] Another narration from the Prophet (s) regarding this verse characterizes children as gifts from God, noting that both offspring and wealth are bestowed by Him to fulfill human needs.[8] According to Sayyid Muhammad Taqi al-Mudarrisi, a Shi'a exegete, the precedence of females over males in the text may reflect the fact that the continuation of the human race relies on the female sex, suggesting that a daughter is perhaps a greater gift from God. This is particularly significant given the lack of affection for daughters during the Jahiliyya period; despite such cultural attitudes, God grants daughters to humanity, demonstrating that He bestows His gifts however He wills.[9]

Permissibility or Impermissibility of Fetal Sex Selection

Certain jurists of the Ahl al-Sunna wa l-Jama'a infer the impermissibility of sex selection from Qur'an 42:49, viewing it as opposition to Divine will. Those who rule against it argue that the determination of a fetus's gender lies solely in God's hands; therefore, attempting to decide the gender constitutes interference in Divine will and an alteration of God's creation.[10] Conversely, proponents of sex selection argue that while the ultimate choice rests with God, the human role in the process does not interfere with God's providence but is rather an instance of "utilizing means" (resorting to causes).[11] Makarim Shirazi, a prominent Shi'a Marja', has ruled in favor of the permissibility of fetal sex selection, provided that religious guidelines are adhered to.[12] In some hospitals equipped with sex selection departments, this verse is displayed on signage to acknowledge that the actual determination of gender belongs to God.[citation needed]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 20, p. 482.
  2. ↑ Ṭabāṭabā'ī, al-Mīzān, 1352 Sh, vol. 18, p. 68.
  3. ↑ Ṭabāṭabā'ī, al-Mīzān, 1352 Sh, vol. 18, p. 68.
  4. ↑ Ṭabrisī, Majma' al-bayān, 1408 AH, vol. 9, p. 55; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 20, p. 482; Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1371 Sh, vol. 17, p. 142.
  5. ↑ Ṭabrisī, Majma' al-bayān, 1408 AH, vol. 9, p. 55; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 20, p. 482; Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1371 Sh, vol. 17, p. 142.
  6. ↑ Ṭabāṭabā'ī, al-Mīzān, 1352 Sh, vol. 18, p. 68.
  7. ↑ Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1371 Sh, vol. 17, p. 142.
  8. ↑ Suyūṭī, al-Durr al-manthūr, 1404 AH, vol. 6, p. 12.
  9. ↑ Mudarrisī, Min hudā l-Qur'an, 1419 AH, vol. 12, p. 400.
  10. ↑ Qurbānī, Bar-risī-yi fiqhī wa pizishkī-yi ta'yīn-i jinsiyyat-i janīn, pp. 74-75.
  11. ↑ Muḥammadī Tabas, Tabyīn-i ḥukm-i fiqhī-yi ta'yīn-i jinsiyyat-i janīn dar madhāhib-i Islāmī, pp. 69-70.
  12. ↑ Pāsukh-i istiftā'āt-i Āyat Allāh Makārim Shīrāzī, ISNA.

References

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