Tafsir of Al-Hijr 15:47

Ghill denotes hidden malice; it is said to derive from ghilalah, which is the garment worn between the inner and outer clothing—the shi‘ar (undershirt) and the dithar (outer cloak). It is metaphorically applied to armor, just as armor is metaphorically applied to it. It is also said that malice is termed ghill because it enters (anghala) into a person, and one says taghallala (to permeate) when something enters into something else; from this, running water flowing between trees is called ghallal. The term ghill is sometimes used for what is concealed in the heart of blameworthy matters, such as envy, rancor, and the like.

Regarding this removal, some have said it occurs in this world. Ibn Abi Hatim and Ibn ‘Asakir recorded from Kathir al-Nawa that he said: "I said to Abu Ja‘far that a certain person narrated to me from ‘Ali ibn al-Husayn—may Allah be pleased with them both—that this verse was revealed concerning Abu Bakr, ‘Umar, and ‘Ali—may Allah be pleased with them. I asked, 'Is it truly revealed concerning them? And concerning whom else could it be revealed but them?' I then asked, 'And what ghill (rancor) is it?' He replied, 'The rancor of the Age of Ignorance (Jahiliyyah); for the Banu Tamim, Banu ‘Adi, and Banu Hashim had conflicts among them during the Ignorance. When these people embraced Islam, they grew to love one another. When Abu Bakr was seized by a pain in his side, ‘Ali—may Allah honor his face—would warm his hand and cauterize Abu Bakr’s side with it.' This verse was then revealed."

This is supported by what Sa‘id ibn Mansur, Ibn Jarir, Ibn al-Mundhir, al-Hakim, and others recorded through various chains from ‘Ali—may Allah honor his face—that he said to Ibn Talhah: "I truly hope that I and your father are among those whom Allah, the Exalted, spoke of: ('And We removed...') the verse." A man from Hamdan said, "Allah is more just than that." ‘Ali—may Allah honor his face—cried out at him with such force that the palace shook, and he said, "And who would assert that we are not those people?"

Others have said this happens in the Hereafter after entering Paradise. Ibn Jarir, Ibn Abi Hatim, and Ibn Marduyah recorded from the path of al-Qasim, from Abu Umamah, who said: "The people of Paradise enter Paradise while still carrying in their breasts the hatred and grudges they held in the world. But when they draw near to one another and sit upon the thrones, Allah, the Exalted, removes from their breasts the ghill they held in the world."

Ibn Abi Hatim also recorded from ‘Abd al-Karim ibn Rashid who said: "The people of Paradise arrive at the gate of Paradise while observing one another as mice observe each other. Once they enter, Allah, the Exalted, removes the ghill from their breasts."

It is also said that it occurs in Paradise before entry. Ibn Abi Hatim recorded from al-Hasan who said: "It has reached me that the Messenger of Allah (peace be upon him) said: 'The people of Paradise are detained after they cross the Bridge (Sirat), until they obtain retribution from one another for the injustices they committed in the world; then they enter Paradise with no rancor in their hearts toward one another.'" This and similar narrations support what the Imam stated regarding the righteous.

Some say the meaning of the verse is that Allah, the Exalted, purified their hearts from envying one another over their degrees in Paradise, removed every ghill from them, and instilled affection and love instead. The verse is explicit that the ghill existed in their breasts before the removal, so contemplate this.

(As brothers): This is a state (hal) for the pronoun in (in gardens). It is a concurrent state if (enter them) is treated as a state from that same pronoun, or it is a state of the agent of (enter them), which is an anticipated state if the removal occurs in Paradise. Or it could be a state related to the pronoun in (secure) or the pronoun to which it is possessed in (their breasts), which is permissible because the possessor is part of the whole, and it is an anticipated state. Similar things are said regarding His saying: (on thrones, facing one another).

It is possible that they are two descriptions of "brothers," or two states of the hidden pronoun within it, because it holds the meaning of a derivative—that is, "mutually pure." It is also permissible for (facing one another) to be a state of the hidden pronoun in (on thrones), whether it is treated as a state or a description. Abu Hayyan does not permit the state to come from a noun possessed (mudaf ilayhi) if it is a part of the whole, restricting it to when the possessor acts upon the possessed through raising or accusative cases. He claimed that the permissibility of this in the previous two instances is unique to Ibn Malik, not realizing that he (Ibn Malik) quoted it in his Fatawa from al-Akhfash and a group who agreed with him. He chose the view that "brothers" is in the accusative case as an expression of praise.

"Thrones" (surur) is the plural of sarir, which is well known. It is derived from surur (happiness/joy) because it is for those of affluence. Its application to a deceased person’s bier is by way of similarity in appearance and as an optimistic omen for the joy that reaches the deceased upon returning to the proximity of Allah, the Exalted, and being delivered from his prison—referred to in some reports as: "The world is the believer’s prison." Some among the Banu Tamim open the ra, as is the case with every doubled fa'il form. It is also pluralized as asirrah.

According to what is reported from Ibn ‘Abbas—may Allah be pleased with them both—they are made of gold, studded with chrysolite, aquamarine, and pearls, and the width of each is like the distance between San‘a and al-Jabiyah. Their being on thrones is an indication that they are in a state of total loftiness and honor. It is reported from Mujahid that the throne rotates with them wherever they turn, so they are turning in all their affairs and no one looks at the back of another. Thus, "facing one another" means looking at each other, which is the opposite of turning backs on one another. Describing them as such is an indication that they are in the most honorable state of gathering.

It is also said that it is an indication that they gather and converse. Others say the meaning of (facing one another) is that they are equal in companionship and visiting. In some reports, it is stated: "When a believer in Paradise desires to meet his fellow believer, each of them travels toward the other until they meet and converse."