Tafsir of Ghafir 40:85

"(But their faith did not benefit them when they saw Our might)"—that is, at the moment of seeing Our punishment, because divine wisdom decreed that such faith is not accepted. "(Their faith)" is in the nominative case as the subject of "did not benefit them" (or as the nominative subject of the verb yanfa‘uhum). In yak (did not) there is a "pronoun of the affair" (dhamir al-sha'n), following the difference of opinion seen in kana yaqumu Zayd. The negative particle was entered upon the verb kawn (the state of being) and not upon the benefit itself, in order to convey the meaning of negating the validity of the action. It is as if it meant: their faith, at the moment of seeing the torment, was neither valid nor did it conform to wisdom such that it could benefit them.

There are four fas (letters 'f') here: the fa of fama aghna (what did they avail), the fa of falamma ja'athum (when there came to them), the fa of falamma ra'aw (when they saw), and the fa of falam yak (did not). The first fa is like the one in your saying: "He was blessed with wealth, then he withheld charity"—what follows is the fatal outcome of their boasting of wealth and children and their enjoyment of fortresses and the like. The second is explanatory, like your saying: "He did not do good to the poor, then he withheld charity." In this example, what follows up to the Almighty’s saying "(and what they used to mock surrounded them)" is an elucidation of that summary, showing how their situation ended in the opposite of what they had hoped for; how they gathered and mobilized and sought to extinguish the light of Allah; and how the evil scheme surrounded its own people, for there is an indication in His saying "(what did they avail them)" that they had labored to make those things a source of protection. The third is for sequence, making what follows it a consequence of what preceded it; thus, "(when they saw Our might)" is a consequence of His saying "(when there came to them)..." and follows it, as it is in the position of "so they disbelieved." However, the verse "(when there came to them)" is a detailed account of their disbelief, containing their evil conduct and their denial of Allah’s greatest blessing—the Book and the Messenger. It is as if it were said: "So they disbelieved; then, when they saw Our might, they believed." The fourth fa is similar, and what follows it is conjoined to "they believed," indicating that the lack of benefit from their faith—and its being rejected—is a consequence of the faith offered at the sight of the punishment. It is as if it were said: "When they saw Our might, they believed, but their faith did not benefit them," since the only faith that benefits is the faith of choice.

"(The way of Allah which has preceded concerning His servants)"—that is, Allah has established this—meaning the lack of benefit of faith at the moment of seeing the might—as an established law regarding the people of the past. It is an emphatic verbal noun (masdar), similar to "the promise of Allah" or "the coloring of Allah." It is also permissible for it to be in the accusative case as a warning, meaning: "Beware, O people of Mecca, of the way of Allah regarding the enemies of the Messengers."

"And the disbelievers were lost right there."

Meaning: at the time of their seeing the might. It is a place-noun (ism makan) that has been used metaphorically for time, as mentioned before. This judgment is specific to the "faith of the moment of might." As for the "repentance of the moment of might," it is accepted and beneficial, by the grace of Allah and His generosity, and the difference is manifest. Some of the great authorities hold that even the "faith of the moment of might" is accepted, and that the meaning of "(but their faith did not benefit them when they saw Our might)" is that their faith itself did not benefit them, but rather Allah—in reality—benefited them through it. The status of this interpretation and those of its ilk is not hidden from you. And Allah knows best.

(According to what some of the Masters have alluded to): (Ha-Mim) is an allusion to what was poured into the heart of Muhammad, may Allah bless him and grant him peace, from the All-Merciful, for the Ha and the Mim are from the center of the two Noble Names. In this, there is also a secret that it is not permissible to reveal. Since the Surah began with what alludes to Mercy—and that it is a description of the One called upon and the caller—He mentioned some of the attributes of the One called upon, namely Allah, the Exalted, which point to the greatness of Mercy and its precedence; in this, there is glad tidings for the one called upon.

"(Those who bear the Throne and those around it exalt [Allah] with praise of their Lord and believe in Him and ask forgiveness for those who have believed)"—there is in this an allusion to the nobility of faith and the majesty of the station of the believers, and that it is fitting for the believers among the children of Adam to seek forgiveness for one another. In this, there is also an undeniable emphasis on the greatness of the mercy of Allah, the Exalted. "(So call upon Allah, [being] sincere to Him in religion)"—by it being unblemished by any worldly or hereafter-related ends. "(He casts the Spirit from His command upon whom He wills of His servants)"—it is said that the mention of "the Spirit" in an absolute sense is an allusion to the "Spirit of Prophecy," which is cast upon the prophets; the "Spirit of Sainthood," which is cast upon the Knowers; and the "Spirit of Insight," which is cast upon the humble believers. "(To warn of the Day of Meeting)"—it is said to be the meeting with Allah, the Exalted, and there is no existence for any other but Him. It is the station of annihilation (fana'), alluded to by His saying, the Almighty: "(The day they come forward)—out of the graves of their existence—(nothing concerning them is concealed from Allah. To whom belongs [all] sovereignty this Day? To Allah, the One, the Prevailing)"—for there is no dweller in the abode but Him. "(This Day every soul will be recompensed)"—by way of manifestation—"(for what it earned)"—in its surrender of existence for the Worshipped. "(No injustice today)"—so every soul receives from the manifestation in proportion to its surrender of existence, no less than that.

"(And warn them of the Day of Impending [Distress], when the hearts, at the throats, are stifled)"—this is the resurrection of the commoners, which is delayed. It also points to the resurrection of the elite, which is hastened for them. It has been said that they have in every breath a resurrection of reproach, punishment, reward, distance, and closeness. What they have is not in the account; the palpitation of the heart speaks, the wasting away of the body informs, the color of the face clarifies, and the longing covers, but the trial reveals. And when the annihilation of attributes approaches, hearts reach the throats, and the eyes testify to what the consciences conceal: "(He knows that which deceives the eyes and what the breasts conceal)." The deception of the eyes of the lovers is their enjoying the intentional looking at other than the Beloved with pleasure and delight, and what the breasts conceal are the wishes of the souls, the delights of the hearts, and the desires of the spirits. "(And your Lord says, 'Call upon Me; I will answer you')—it is said: that is, "Seek Me from Myself, and I will answer you, so you will find Me; and whoever finds Me finds everything." The supplication that is not rejected is this supplication. In some traditions: "Whoever seeks Me finds Me." "(Indeed, those who wax proud against My worship)—My supplication and My seeking—(will enter Hell)—of deprivation and distance from Me—(humbled)"—lowly and disgraced.

"(It is Allah who made for you the night that you may rest therein and the day for seeing)"—in this is an allusion to the night of humanity and the day of spirituality. It is mentioned that the rest of people in the known night is of various types: the people of heedlessness find rest in the comfort of their souls and bodies; the people of lust find rest in their likes and forms of men and women; the people of obedience find rest in the sweetness of their deeds and the strength of their hopes; and the people of love find rest in the moaning of their souls, the yearning of their hearts, the supplication of their secrets, and the kindling of their spirits with longings that are hotter than fire.

"(It is Allah who made for you the earth a place of settlement)"—alluding to the fact that the Almighty made the earth of humanity a place for the spirit to settle—"(and the sky a ceiling)"—meaning the heaven of spirituality, which is built upon it—"(and formed you and perfected your forms)"—by making you mirrors of His Beauty and Majesty. In the tradition: "Allah, the Exalted, created Adam in His image." In this is an allusion to the refutation of "(Will You place therein one who causes corruption therein and sheds blood?)" To Allah belongs the one who said: "The slanderers have not lowered you from a rank I hold for you, nor has the backbiter harmed you; it is as if they praised you, while not knowing, and they found fault with you for what I possess of you." As for the disbeliever, due to his evil choice, he joined the devils and became a manifestation of the attributes of the Subduer from the Lord of the worlds. "And Allah did not wrong them, but they were the ones who wronged themselves."

The discussion on Surah al-Mu'min is completed, and praise be to Allah, firstly and lastly, inwardly and outwardly.