Mary (19:81-87): And they have taken besides Him...

Translation and Exegesis

When the Almighty finished discussing the Resurrection and Reinstatement, He now addresses the refutation of the idolaters. He recounts that they took gods for themselves only so that these might be a source of 'Izz (might/honor) for them, acting as intercessors and supporters who could save them from destruction.

Allah Almighty then responds with: {Kallā} (Nay/Never). This is a reprimand and a denial of their seeking honor through these deities.

Ibn Nahik recited it as: {Kallā sayakfurūna bi-‘ibādatihim} (Nay, they will disbelieve in their worship). This means all of them will disbelieve in the worship of these idols. Ibn Jinni recited Kallā with a fatḥa on the kāf and tanwīn (indefinite), claiming its meaning is: "All this belief and opinion is kallā (void)."

The author of Al-Kashshāf says: If this narration is authentic, then Kallā is the particle used for rejection, and its final alif is vocalized as a nūn (as in qawārīra).

There is a difference of opinion regarding the pronoun in {sayakfurūna} (they will disbelieve):

1. It refers to the worshipped: Some say it refers to the angels, as they will disbelieve in their worship in the Hereafter, disavow them, and argue against them, as implied by: {Is it these that used to enjoin you to worship us?} (Saba: 40).
2. Others say Allah will resurrect the idols on the Day of Judgment so they can rebuke their worshippers and disavow them, which will increase the worshippers' regret.
3. It refers to the worshippers: Some say the pronoun refers back to the polytheists, meaning they will deny worshipping the idols on the Day of Judgment, as stated in: {Then their excuse was not except that they said, "By Allah, our Lord, we were not polytheists"} (Al-An'am: 23).

As for {wa yakūnūna ‘alayhim ḍiddā} (and they will be against them an adversary/opponent): This is mentioned in contrast to {lahum ‘izzan} (honor for them) (Mary: 81). The intended meaning of ḍidd here is the opposite of honor, which is humiliation and disgrace. They will be an adversary to what the idolaters intended and desired. It is as if it is said: They will be their humiliation, not their honor.

Alternatively, ḍidd can mean "helper" or "supporter." It is said: Min aḍdādikum (from your helpers), because a helper opposes and counters your enemy by assisting you against them.

If one asks why the singular form (ḍiddan) was used, we reply that it follows the singular usage in the saying: "They are one hand against all others," due to the unity of their word and extreme coordination. The meaning of the deities being a help to them is that they become fuel for the Fire and kindling for Hell, and because they were punished due to worshipping them.

The Devils' Role

After mentioning the state of these disbelievers with their idols in the Hereafter, Allah mentions their state with the devils in this world: they ask them questions and obey them: {Innā arsalnā ash-shayāṭīna ‘alā al-kāfirīna tu’izzuhum azzā} (Indeed, We have sent the devils against the disbelievers to incite them intensely).

The orthodox scholars use this verse as proof that Allah wills all created things. They argue that the linguistic meaning of "I sent so-and-so against so-and-so" implies that He empowered them with the intention that they should prevail over them. The Prophet (PBUH) said: "Mention Allah's name and send your dog upon him." If this is established, then {Innā arsalnā ash-shayāṭīna ‘alā al-kāfirīna} implies that Allah empowered them over the disbelievers with the intention that they should prevail, which supports the intended meaning. This is further confirmed by {tu’izzuhum azzā} (to incite them intensely), meaning: We sent the devils against the disbelievers so that they might incite them intensely. This is reinforced by: {And instigate those you can among them} (Al-Isra: 64).

The Qadi's View (Al-Qadi 'Abd al-Jabbar): The literal meaning of the word implies that Allah sent the devils to the disbelievers just as He sent the Prophets to deliver a message. The only message the devils deliver is misguidance. Therefore, the disbelievers must obey the devils by accepting their message, which is blasphemy from the speaker's perspective. It is also strange that the Mujbirah (determinists) rely on this, as they believe the misguidance of the disbelievers is entirely from Allah, who created disbelief in them and decreed it, leaving no effect for the devil.

If the literal meaning is invalid, interpretation is necessary. We interpret it to mean that Allah allowed the devils access to the disbelievers and did not prevent them from misleading them. This allowance is called "sending" in the broad sense of the language, similar to saying, "He sent his dog upon them" if a man does not stop his dog from entering his neighbor's house, even if he did not intend harm. Although this allowance intensifies the trial for them, they are still capable of refusing to accept the devils' influence, and their reward for refusal will be greater. The proof is: {I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves} (Ibrahim: 22).

Our Response (Al-Razi): We do not concede that it cannot be taken literally. If Allah sent the devils to the disbelievers, the disbelievers would be obedient to them by accepting their words. We say: Allah did not send the devils to the disbelievers, but upon them. Sending upon them means empowering them with the intent that they prevail. How does this resemble sending to them?

They argue that the disbeliever's misguidance is from Allah, so what effect does the devil have? We reply: Why can't we say that the devil's whispering to him causes that misguidance in his heart, provided the listener's understanding is sound? Since the devil's speech is created by Allah, that resulting misguidance in the disbeliever's heart can be attributed to both the devil (as the immediate cause) and Allah (as the ultimate creator).

They ask: Why can't the sending mean mere allowance? We reply: Just as He allowed the devil access to the disbelievers, He also allowed the Prophets access to them. Allah specifically mentioned sending the devil upon the disbeliever, implying an added benefit here. Furthermore, {tu’izzuhum azzā} (to incite them intensely) indicates that intense agitation is the purpose of this sending, meaning the agitation must be intended by Allah, thus achieving the intended result. This is what is meant here.

Ibn Abbas said: {tu’izzuhum azzā} means "to shake them violently into sin." It was revealed concerning five groups who mocked the Qur'an.

The author of Al-Kashshāf states that Azz, Hazz, and Istifzāz are related in meaning: agitation, intense shaking, meaning they tempt them toward sins, urge them, and provoke them through whispering and suggestion.

The Delay of Punishment

{Falā ta‘ajjal ‘alayhim, innamā na‘uddu lahum ‘addā} (So do not hasten against them; indeed, We are counting for them a count).

The phrase ‘ajjaltu ‘alayhi bi-kadha means you hastened him concerning something. Do not hasten their destruction or annihilation until you and the Muslims are relieved of their evil. There are only limited days and counted breaths between you and the destruction you seek.

This is similar to: {So be patient; indeed, they are waiting, and indeed, We are waiting} (Al-Ahqaf: 35). Ibn Abbas used to weep when reciting this, saying: "The end of the count is your soul departing; the end of the count is your entry into the grave; the end of the count is your separation from your family."

Ibn al-Simāk, may Allah have mercy on him, was with Al-Ma'mun and recited this verse, saying: "When breaths are counted and have no extension, how quickly they run out!"

Two other interpretations are mentioned for {nعد لهم عدا} (We count for them a count):

1. We count their breaths and deeds, and We recompense them for the small and the great.
2. We count the time until the appointed term for everyone, which cannot be increased or decreased.

The Gathering on the Day of Judgment

Then the Almighty clarifies what will appear on that Day regarding the separation between the pious and the criminals in the manner of the gathering: {Yawma naḥshuru al-muttaqīna ilā ar-Raḥmāni wafdā} (The Day We will gather the pious to the Most Merciful as envoys/delegates).

The author of Al-Kashshāf explains that Yawma (The Day) is accusative, either due to an implied verb like: "The Day We gather, We will do to the two groups what cannot be described," or "Mention the Day We gather..." It can also be accusative without an implied verb.

Ali (peace be upon him) said the Messenger of Allah (PBUH) said: "By Him in Whose Hand is my soul, when the pious emerge from their graves, they will be met by white she-camels with wings, having saddles of gold," then he recited this verse.

The Qadi argues that this verse is evidence that the terrors of the Day of Judgment are specific to the criminals, because the pious, from the very beginning, are gathered with this type of honor, secure from fear. How could terrors affect them?

The Mushabbihah (those who attribute physical form to God) use this verse, arguing that {ilā ar-Raḥmān} (to the Most Merciful) indicates that the end point of their movement is near the Most Merciful. The monotheists say the meaning is: "The Day We gather the pious to a place of the Most Merciful's honor."

The atheist objected, saying: "The statement {Yawma naḥshuru al-muttaqīna ilā ar-Raḥmāni wafdā} is only coherent if the gatherer is other than the Most Merciful. If the gatherer is the Most Merciful, the statement is incoherent."

The Muslims replied that the implied meaning is: "The Day We gather the pious to the honor of the Most Merciful."

{Wa nasūqu al-mujrīmīna ilā jahannama} (And We will drive the criminals to Hell). The word {nasūqu} (We will drive/herd) indicates they are driven to Hell with humiliation and contempt, as if they were thirsty cattle being driven to water. Wird (plural of Wārid) refers to those who come to water, because only the thirsty come to water. The reality of wurūd is traveling toward water, hence the name given to those who arrive.

{lā yamlikūna ash-shafā‘ata} (they will not possess intercession). This means intercession is not theirs. The apparent meaning is that they possess neither the intercession for others nor the intercession of others for them, which is why there is disagreement.

Some say it means they cannot intercede for others, unlike the believers. Others say it means others cannot intercede for them. The latter view is stronger because interpreting it as the former is like stating the obvious.

If this is established, the verse indicates that intercession is granted to the major sinners, because it is immediately followed by: {illā man ittakadha ‘inda ar-Raḥmāni ‘ahdā} (except for one who has taken a covenant with the Most Merciful). The implication is that these people are not deserving of intercession from others unless they have taken a covenant with the Most Merciful—i.e., monotheism and belief in prophethood—which must be included.

What strengthens our view is the narration from Ibn Mas'ud that the Prophet (PBUH) asked his companions one day: "Is any one of you incapable of taking a covenant with Allah every morning and evening?" They asked, "How?" He replied: "He says every morning and evening: 'O Allah, Originator of the heavens and the earth, Knower of the unseen and the seen, I make a covenant with You that I testify there is no god but You alone, You have no partner, and that Muhammad is Your servant and Your Messenger. For if You entrust me to myself, You bring me closer to evil and further from good, and I trust only in Your Mercy. So grant me a covenant that You will fulfill for me on the Day of Resurrection, for You do not fail in Your promise.' If he says this, Allah seals him with a seal and places him under the Throne. When the Day of Resurrection comes, a caller will cry out: 'Where are those who have a covenant with the Most Merciful?' And they will enter Paradise."

Thus, this Hadith clarifies that the covenant refers to the testimony of faith (Shahāda), and it clarifies how the verse proves intercession for major sinners. The Qadi stated the verse supports his doctrine, but it is clear that the verse strongly supports our position.

Verses 88-91

{Laqad ji’tum shay’an ikrā} (You have certainly brought forth a dreadful thing!) {Takādu as-samāwātu yatafaṭṭaru minhu wa tan-shaqqu al-arḍu wa takhirru al-jibālu haddā} (At which the heavens are almost torn asunder, and the earth splits open, and the mountains collapse in ruin,) {An da‘aw li-r-Raḥmāni waladā} (That they have attributed to the Most Merciful a son.) {Wa mā yanbaghī li-r-Raḥmāni an yattakhidha waladā} (And it is not befitting for the Most Merciful that He should take a son.) {In kullu man fī as-samāwāti wa al-arḍi illā ātī ar-Raḥmāni ‘abdā} (There is no one in the heavens and the earth except that he comes to the Most Merciful as a servant.) {Laqad aḥṣāhum wa ‘addahum ‘addā} (Indeed, He has encompassed them in number and counted them a complete count.) {Wa kulluhum ātīhi yawma al-qiyāmati fardan} (And all of them will come to Him on the Day of Resurrection alone.)