Exegesis of the verse: (( He is the One who forms you in the wombs as He wills. There is no deity except Him, the Mighty, the Wise. ))

Allah the Mighty and Majestic said: This is among the matters of His knowledge that are hidden from many people, though He knows them. means He makes you in a specific form that He chooses and wills. And His saying: al-arkham (wombs) is the plural of rahim (womb), which is the container of the fetus in the mother's belly. Allah clarified in another verse that the fetus in the mother's belly is in three darknesses: the darkness of the belly, the darkness of the womb, and the darkness of the placenta. The placenta means the watery container in which the fetus is, and it is called the qumqum by the common people. Yes. And His saying: this is a state describing the doer of , meaning that He forms us in whatever manner He wills. As for His saying: it is a state describing the pronoun from the kaff , meaning: in the state of your being in the wombs. And His saying: means we have no choice in selecting a specific form for the fetus in the belly. Then He said: This declarative sentence is negated, with affirmation established in it through restriction (hasr), whose method is negation and affirmation. Al-Ilah means the one who is worshipped. And His saying: the pronoun is a substitute for the deleted news, meaning: There is no true deity except He. It is not a name of Allah as the Sufis claim, who assert that it is a name of Allah and invoke it, saying: Huwa Huwa Huwa (He is He is He). This is among their extravagances. Al-Aziz (the Mighty): We have recently mentioned its meaning, that it is the Possessor of complete might. And the might of Allah the Exalted is of three types: the might of divine decree, the might of subjugation, and the might of being immune from harm. And fa'il is a form meaning maf'ul (passive), and fa'il is a form meaning fa'il (active), fa'il is a form meaning fa'il (active), and fa'il is a form meaning maf'ul (passive). As for fa'il meaning fa'il (active), it is common in the Arabic language, such as Qadir (All-Powerful) meaning Qadir (Powerful), and Sami' (All-Hearing) meaning Sami' (Hearing). As for Sami' meaning Musmi' (One who causes to hear), it occurs in the Arabic language. The poet said:
Is it the fragrant breeze of the hearing caller that keeps me awake while my companions are asleep?
Sami' (All-Hearing) means: Musmi' (One who causes to hear), the One who makes me hear. "Keeps me awake while my companions are asleep." Thus, Hakim (the Wise) here means Muhakkim (the Perfecter) and Muhaqqiq (the Ruler). So Allah the Mighty and Majestic is the Ruler and the Perfecter of what He has decreed. The Ruler's judgment is divided into two types: cosmic judgment (hukm kawni) and legislative judgment (hukm shari'i). Cosmic judgment is what Allah has decreed for His servants in creation, and everyone, whether believer or disbeliever, righteous or wicked, is subject to it, and no one can ever escape it. Legislative judgment is what Allah has decreed for His servants in the Shari'ah. This is where people differ: some are disbelievers, and some are believers who submit to this legislative judgment and fulfill what is obligatory toward it, while some are arrogant toward it, deny it, and do not lift their heads to it. Is that clear? What did we say? First, the judgment? We mentioned that the judgment is of two types, yes? The Ruler, no, no, no, my brother, yes? The last one? Legislative judgment is what Allah has decreed for His servants in the Shari'ah, be patient. Legislative judgment, and the second? Cosmic judgment. Good, did you understand? Come on, what is legislative judgment? What He decreed for His servants in the Shari'ah. And cosmic? What He decreed for His servants in creation. Cosmic judgment: everyone submits to it, and no one can escape it. And legislative? Yes, people are divided into two groups regarding it: a group that accepts this judgment and acts upon it, and a group that does not accept it and does not act upon it. Is that clear? Yes, good. We said: He is the Ruler and the Perfecter, meaning the One who is meticulous. Here it means the Possessor of wisdom, i.e., meticulous in everything He has decreed. So everything Allah has decreed, whether cosmic or legislative judgment, is in the most perfect, most meticulous, and best manner. This cosmic judgment, or the cosmic one, is perfect, meticulous, with no flaw or deficiency. Then it is also perfect in its attribute and form as it is, meticulous in its intended goal. So wisdom may be formal, meaning in a specific form that conforms to wisdom, or it may be teleological, meaning its goal, benefit, and utility, and the repelling of harms, and the like. The important thing is that the goal is praiseworthy. So wisdom in cosmic judgment and legislative judgment is either formal, meaning the thing is in a form that matches wisdom, or teleological, meaning its purpose and goal is a praiseworthy goal. Is that clear? All of this is included in our saying "Muhakkim" (Perfecter). For example, if we look at the Shari'ah and gather the prescribed matters in a form that matches wisdom, such as prayer, zakah, fasting, and Hajj, and their purpose also conforms to wisdom. Their purpose is to reform hearts, reform deeds, reform the individual, and reform society. All of these are praiseworthy goals. All of this is included in the saying of Allah the Exalted: .