Tafsir of An-Nahl 16:62

"And they assign to Allah" (i.e., they affirm for Him, the Exalted, and attribute to Him, according to their claim) "what they dislike" (that which they dislike for themselves, such as daughters. The use of "what" implies a category, according to Abu Hayyan. This, based on what you have heard, is a repetition of what preceded, repeated for the purpose of reprimand, and as a precursor to His, the Exalted’s, saying: "And their tongues describe the lie" (i.e., they assign to Allah, the Exalted, what they assign, and alongside this, their tongues describe the lie, which is "that they will have the best" (i.e., the ultimate outcome with Allah, the Mighty and Majestic).

It is not strictly necessary that "the best" refers to Paradise. Some have argued that it does refer to that, based on the fact that some among them acknowledged the Resurrection, and this is either in relation to them or by way of assumption and hypothetical estimation, as it is narrated that they said: "If Muhammad (may Allah bless him and grant him peace) is truthful regarding the Resurrection, we shall have Paradise because of our [current] state." It is said that this is what suits His, the Exalted’s, subsequent saying: "Undoubtedly, they will have the Fire"—due to the clarity of its indication that they judged Paradise for themselves. Thus, the objection that "how could they say this while they deny the Resurrection?" is countered. Mujahid said that by "the best," they meant sons, but that is not strong.

Some scholars of verification stated that "what they dislike" is more general than what preceded. It includes:

1. Daughters, whose dislike they are known for, while assigning them to Allah, the Exalted, by their claim.
2. Partners in authority, for one of them is not pleased to have a partner in that, yet they claim a partner for Him, the Exalted.
3. Disrespecting the Messengers of Allah (peace be upon them), for they would become angry if one of their messengers were disrespected when sent for their affairs, yet they disrespect the Messengers of Allah (peace be upon them).
4. The meanest of wealth, for whenever they saw what they had designated for Allah from their livestock as being of better quality, they would exchange it for that of their idols; but if they saw what belonged to their idols as being better, they would leave it for them—whereas if the same were done to them, they would become angry.

Based on this, the "assigning" is interpreted to encompass both claim and choice, and "what" covers the daughters and others. The discourse is not devoid of a type of repetition. The intent of "their tongues describe the lie" is "they lie." This is among the eloquent and masterful speech, similar to their saying: "Her eyes describe magic" (i.e., they are magical), and "Her figure describes slenderness" (i.e., she is slender). Also, the saying of Abu al-Ala al-Ma'arri: "The lightning of Ma'arra traveled after weakness, and spent the night at Ramah describing the exhaustion." The complete discussion on this will follow, if Allah, the Exalted, wills.

It is apparent that "the lie" is the object of "describe," and "that they will have" is a substitution for it, or implied with "that." When the 'ba' (particle) was omitted, it became in the position of an accusative according to Sibawayh, while according to al-Khalil, it is in the position of a genitive. It has been permitted that it could be the predicate of an omitted subject, as we indicated in the explanation of the meaning. Abu al-Baqa permitted "the lie" to be a substitution for "what they dislike," but this is as you see.

Al-Hasan and Mujahid read "their tongues" (alsinatuhum) omitting the 'ta' (alsinuhum), which is the dialect of Tamim. "Tongue" (lisan) can be masculine or feminine; it is said that the masculine is pluralized as alsina (like ahmurah), and the feminine as alsun (like dhir') and adhru'.

Mu'adh ibn Jabal and some of the people of the Levant read "the lie" (al-kadhaba) with three dammah marks (al-kudhub); it is the plural of kadhub (the persistent liar), like sabur and subur, which is regular. It is also said to be the plural of kadhib (liar), like sharif and shurf, which is irregular. Its case as a nominative is based on it being an adjective for "tongues," and "that they will have the best" is then the object of "describe."

"Undoubtedly" (i.e., truly) "that they will have" (in place of what they claimed of "the best") "the Fire" (for which there is no greater torment, for it is a name for the ultimate evil). The word "la" (no/not) is a refutation of speech, and "jarm" means "to earn." "That they will have" is in the position of an accusative as the object [of the implied verb]—meaning, what resulted from them earned them that.

Al-Zajjaj went to this view. Qutrub said: "Jarm" means "established" or "obligated," and "that they will have" is in the position of a nominative as the agent of it. It is also said that "undoubtedly" means "truly," and "that they will have" is the subject of the omitted "truth." The full discussion on this has already passed.

Al-Hasan and Isa ibn Umar read "verily they will have" (inna lahum) with the kasrah of the hamza, making the sentence an answer to an oath which "undoubtedly" stands in place of. They likewise read it with the kasrah in His, the Exalted’s, saying: "And that they are those who are mufratun."

"Meaning, those pushed forward/hastened to it" according to what is narrated from al-Hasan and Qatadah. From "I afrattu (hastened/pushed) him to such and such," meaning "I brought him forward to such and such." It is transitive via the hamza from farata (he proceeded to such and such). From this is "I am your farat (forerunner) at the basin," meaning your predecessor. Often, one who proceeds to water to repair a bucket or similar is called a farit or fart. They cited the poet al-Qutami: "They rushed us while they were of our companions, as the forerunners rush to those arriving."

Mujahid, Ibn Jubayr, and Ibn Abi Hind said: "Meaning, left in the Fire, forgotten therein forever," from "I afrattu (left behind/forgot) so-and-so behind me" if I abandoned and forgot him.

Ibn Abbas, Ibn Mas'ud, Abu Raja, Shaybah, Nafi', and most of the people of Medina read "are mufritun" with a kasrah on the 'ra', an active participle from afrata (the intransitive), if it means to exceed, meaning: those who exceed the limits in the disobedience of Allah, the Exalted.

Abu Ja'far read "mufarratun" with the 'ra' doubled and kasrah, from farrata (to be negligent) in such and such, meaning: those who are negligent in the obedience of Allah, the Exalted. From him, it is also narrated that he read "mufarratun" with the 'ra' doubled and fatha, from farratuh (transitive via the light form), meaning to proceed/advance, meaning: those who are advanced/pushed to the Fire.