Tafsir of Ar-Rahman 55:31

(We shall attend to you). In language, "emptying" (fara-gh) necessitates a prior occupation, and attending to something requires its reality. Yet, the Almighty is not occupied by one matter away from another. Therefore, the cessation of the affairs indicated by His saying: "Every day He is in a state" (55:29) on the Day of Resurrection, to a single state which is the recompensing of those held accountable, is treated as an "emptying" (faragh) for them by way of representation (tamthil). For one who leaves his occupations to attend to a single task is said to have "emptied" himself for it and toward it. Thus, the condition of these people—and the Almighty’s taking up of their recompense exclusively—is likened to the state of one who has emptied himself for someone.

An isti‘ara tasrihiyya taba‘iyya (derivative explicit metaphor) is permissible in "(We shall attend to you)" (sanufarighu lakum), meaning: "We shall begin your recompense," solely for the sake of the partnership in the "taking up of recompense," and the emptying from all tasks to a single one, such that the meaning is narrowed down to that single task.

It is said: The intent is to concentrate on retribution and infliction. "Emptying" for something is often used for a threat, as if one has finished all other things for the sake of this one, leaving no other occupation—thus it indicates the aforementioned concentration. This is a metonymy (kinaya) for those to whom it applies, and a metaphor (majaz) for others, such as the case we are dealing with. Perhaps this is what Ibn Abbas and Ad-Dahhak meant by their statement, as reported by Ibn Jarir, that this is a threat from the Almighty to His servants.

Regarding the address herein: It is said to be directed at the criminals, though this is challenged by the fact that the subsequent call rejects such a restriction. Indeed, they are the intended subjects of the threat. It is also said that there is no objection to threatening everyone. Furthermore, this threat is regarding what shall occur on the Day of Resurrection. Ibn Atiyyah's view—that it may be a threat of worldly punishment—is a view that hardly deserves consideration.

It is also said that "We shall attend to" (sanufarighu) comes in the sense of "intending" (qasada). This is supported by what Ibn al-Anbari cited from Jarir: "Now, as you have 'attended' (faraghta) to Numayr, this is the time when you shall taste punishment," meaning: "You have intended." An-Nahhas also cited: "You have attended (faraghta) to the slave bound in shackles." In the Hadith: "I shall certainly attend to you (la-tafarrughanna laka)," spoken by the Prophet—may Allah bless him and grant him peace—to Ubayy ibn Ka‘b on the day of the pledge, meaning: "I shall certainly intend to invalidate your affair." This is reported from Al-Khalil, Al-Kisa’i, and Al-Farra’. The apparent meaning is that they interpreted the verse in this manner; thus, the intent is the attachment of the Will, a realization-based attachment to their recompense.

Hamza, Al-Kisa’i, Abu Haywa, and Zayd ibn Ali read it with the ya of the third person (sayafrughu). Qatada and Al-A‘raj read "sanufarighu" with the nun of majesty and a fat-ha on the ra’, as the imperfect of faragha (with a kasra on the ra’), which is the dialect of Tamim—just as the "sanufarighu" in the reading of the majority is the imperfect of faragha (with a fat-ha on the ra’), the dialect of the Hijaz. Abu al-Sammal and Isa read "sinufarighu" with a kasra on the nun and a fat-ha on the ra’, which is, according to Abu Hatim, the dialect of the lower Mudar. Al-A‘mash, Abu Haywa (in a differing report), Ibn Abi Ablah, and Az-Za‘farani read "sayufaraghu" with a damma on the ya and a fat-ha on the ra’, in the passive voice. Isa also read "sanufarighu" with a fat-ha on the nun and a kasra on the ra’. Al-A‘raj also read "sayufaraghu" with a fat-ha on the ya and the ra’, which is a dialect. It was also recited "sa-afrighu" with the hamza of the first person singular. Ubayy read "sanufarighu ilaykum" (We shall attend unto you), using ila (unto) as the preposition. It is said this is to carry the meaning of "intention" or to incorporate that meaning, i.e., "We shall attend, intending unto you."

(O you two groups [Thaqalan]). They are humanity and the jinn. "Thaqal" (plural: thaqalan) comes from the "load" (thaql) of a beast of burden, which is what is carried upon it. The earth has been made as the beast of burden, and humanity and the jinn as its load; whatever is other than them is like the excess load (ala’wa) upon that. Many have said: They were named as such due to their weight (thaqal) upon the earth, or due to the gravity/steadiness of their intellects, their status, and the greatness of their affairs. It is said regarding one of great status, among those who compete for something: "He is a weight (thaqal)." From this is his saying—may Allah bless him and grant him peace—: "I am leaving among you the two weights (thaqalayn): the Book of Allah and my progeny." It is also said: They were named as such because they are burdened (muthqalan) with religious accountability (taklif). Al-Hasan said: It is because of their weight due to sins.