Tafsir of Al-Anbiya' 21:45-47

Surah Al-Anbiya (The Prophets): Verses 45–47

Verse 45:

{Say, "I only warn you by the revelation."}

Know that when the Almighty repeatedly presented evidence and emphasized the warnings in the Qur'an, He followed it up by saying: {Say, "I only warn you by the revelation"}—meaning, by the Qur'an, which is the Word of your Lord. Do not assume this comes from me; rather, Allah has brought it to me and commanded me to warn you. If I fulfill what my Lord has obligated upon me, and you do not accept or respond, the consequence returns upon you.

Their situation is like that of the deaf who do not hear at all, because the purpose of warning is not merely hearing, but rather adhering to it by performing what is obligatory, avoiding what is forbidden, and recognizing the truth. If this purpose is not achieved, it is as if they never heard.

The author of Al-Kashshaf mentioned that there is a variant reading of {ولا تسمع الصم الدعاء} (and the deaf do not hear the call) using the feminine form of the verb (تسمع), implying: "You [Prophet] do not hear," or "The Messenger of Allah does not hear," or "The deaf do not hear the call of the caller." If you ask: The deaf do not hear the call of humans just as they do not hear the call of the warner, so why did He say, {if they are warned}? The answer is: The definite article al- (ال) in {الصم} (the deaf) refers to these specific warned people, indicating a specific group (عهد), not the entire species (جنس). The original structure would be: "And the deaf do not hear the call when they are warned." The explicit mention of "the deaf" (الظاهر) replaces the pronoun (المضمر) to indicate their stubborn deafness and closing of their ears when warned—they are characterized by such boldness and audacity in tuning out the verses of warning.

Then, the Almighty clarified that their condition will change until they become such that if they witness even a small portion of what they were warned about, {at that moment they will hear and confess} when it is of no benefit to them. This is what is meant by: {And if a mere whiff of your Lord's punishment touches them, they will surely say, "Woe to us! Indeed, we were wrongdoers."}

The root of nafha (whiff/touch) relates to a gentle breeze. The meaning is: If even a small thing from Allah's punishment touches them, like the scent of something rather than its body, they will cry out in woe and confess their wrongdoing. The author of Al-Kashshaf noted that in {مسهم نفحة} (touches them a whiff), there are three intensifications: the word mass (touching), the sense of smallness and scarcity in nafha (it is said: nafahatuhu ad-dabbah meaning a slight thrust, and nafahatuhu bi ‘atiyyah meaning he gave him a small dole), and the word marrah (a single instance/moment).

Then, the Almighty explained that everything that befalls them in the Hereafter will be nothing but just. So, even though they wronged themselves in this world, they will not be wronged in the Hereafter. This is the meaning of His statement: {And We will set up the Scales of Justice for the Day of Resurrection, so no soul will be treated unjustly in anything.} He described them as such because a scale can be straight or otherwise. Thus, He clarified that these scales will operate according to the standard of justice (‘adl) and equity (qist). He emphasized this by saying: {so no soul will be treated unjustly in anything.}

Herein lie several issues:

Issue 1: Meaning of Setting Them Up The meaning of setting them up (waḍ‘) is bringing them forth (iḥḍār). Al-Farrā’ said: Qist (justice) is an attribute of the scales, even though it is singular, similar to saying to a group of people: "You are just" (‘adl). Al-Zajjāj said: "And We will set up the scales possessing justice." Regarding {for the Day of Resurrection}, Al-Farrā’ interpreted it as "on the Day of Resurrection," or perhaps "for the people of the Day of Resurrection."

Issue 2: Regarding the Setting Up of the Scales There are two opinions:

1. Mujāhid, and similarly narrated from Qatādah and Al-Ḍaḥḥāk, said this is a metaphor, and the intended meaning of the scales (al-mawāzīn) is justice (al-‘adl). The meaning is that justice will be established between them concerning deeds. Whoever’s good deeds outweigh their bad deeds, their scales will be heavy (meaning their good deeds cancel out their bad deeds). Whoever’s bad deeds outweigh their good deeds, their scales will be light (meaning their bad deeds cancel out their good deeds). Ibn Jarīr narrated this from Ibn ‘Abbās (may Allah be pleased with him).
2. The opinion of the early righteous predecessors is that the Almighty will set up the actual, physical scales, by which deeds will be weighed. Al-Ḥasan narrated that it is a scale with two pans and a tongue, held by Gabriel (peace be upon him). It is narrated that David (peace be upon him) asked his Lord to show him the scale. When he saw it, he fainted. When he recovered, he asked: "My God, who can fill its pan with good deeds?" He replied: "O David, when I am pleased with My servant, I fill it with a single date seed."

Furthermore, based on this second opinion (physical scales), there are two ways regarding the manner of weighing deeds: a. The sheets of deeds will be weighed. b. White, shining jewels will be placed in the pan of good deeds, and black, dark jewels in the pan of evil deeds.

If it is argued: On the Day of Resurrection, people will either know that Allah is Just and not oppressive, or they will not know. If they know, mere wisdom should suffice to know whether good or bad deeds prevail, rendering the setting up of the scales completely useless. If they do not know, weighing the sheets is also useless because it is possible that Allah unjustly made one sheet heavier or lighter. Thus, the setting up of the scales appears useless in both scenarios.

The response to this argument is His statement: {He is not questioned about what He does, while they will be questioned} (Al-Anbiyā’: 23). Moreover, it serves to manifest the status of the friend of Allah versus the enemy in the gathering of creation, bringing the greatest joy to one group and the greatest sorrow to the other. This manifestation is like the unfolding of the records and other events.

Since this is established, we assert that the evidence for the existence of actual scales is that interpreting this term metaphorically as mere justice is figurative, and diverting a term from its literal meaning to a figurative one without necessity is impermissible, especially since numerous authentic aḥādīth have come concerning this matter.

Issue 3: Apparent Contradiction A group said that this verse contradicts His statement: {And We will not assign to them, on the Day of Resurrection, any weight} (Al-Kahf: 105). The answer is that in the latter verse, it means Allah will not honor or exalt them.

Issue 4: Plurality of Scales The scales (al-mawāzīn) are pluralized either because of the large number of those whose deeds are weighed (plural of glorification), or it might refer back to the things being weighed (the deeds themselves).

Regarding His statement: {And even if it were the weight of a mustard seed, We would bring it forth} The meaning is that nothing of a good deed done by a good-doer will be diminished, nor will anything be added to the bad deed of a wrongdoer. Herein lie several issues:

Issue 1: Readings of the Verse It is read: {mithqāla ḥabbatin} (the weight of a seed) using the perfect verb kāna (was), like His statement: {And if one is in hardship} (dhū ‘usratin). Ibn ‘Abbās (may Allah be pleased with him) read: {ātaynā bihā} (We will bring it forth), which is reciprocal from ityān (bringing), meaning recompense, because they brought the deeds to Him, and He brought the recompense to them. Ḥamīd read: Athabnā bihā (We reward them with it) from reward. In the manuscript of Ubayy, it is read: Ja’nā bihā (We will come with it).

Issue 2: Feminine Pronoun for Mithqāl Why is the pronoun for mithqāl (weight) feminine? We reply: Because it is attributed to ḥabbah (seed), which is feminine, similar to saying: "Some of his fingers went" (ba‘ḍu aṣābi‘ihi [feminine plural]).

Issue 3: Refutation of Al-Jubbā’ī Al-Jubbā’ī claimed that if someone deserves one hundred units of punishment, and then performs a good deed deserving fifty units of reward, this lesser amount [the reward] is nullified by the greater amount [the punishment], and the greater amount remains as it was. Know that this verse refutes his claim because Allah praised Himself by stating that even a small act of obedience is not lost. If the matter were as Al-Jubbā’ī claimed, the good deed would be lost without benefit.

Issue 4: The Mu‘tazilah Argument on Justice The Mu‘tazilah argued that His statement: {so no soul will be treated unjustly in anything} indicates that if Allah were to initiate such an action [injustice], it would constitute wrongdoing on His part. This implies that He does not punish anyone undeserving and does not inflict harm in this world except for benefits and welfare.

The response is: Injustice (ẓulm) is disposing of the property of another. Regarding Allah, this is impossible because He is the Absolute Owner. Furthermore, what proves the impossibility of injustice for Him rationally is that injustice, according to the opponents [Mu‘tazilah themselves], necessitates ignorance or need, both of which are impossible for Allah. Since the consequence of an impossible premise is impossible, injustice towards Allah is impossible. Also, the oppressor is foolish and outside the realm of divinity. If injustice were possible from Him, then His being divine would be contingent, not necessary, which damages His divinity.

Issue 5: The Size of the Mustard Seed If it is argued that a seed is greater than a mustard seed, why did He say, "the weight of a mustard seed"? The answer is that the mustard seed is conceptually treated like a Dīnār (a standard unit of weight), and then the ḥabbah (seed) is considered as a fraction of that Dīnār. The purpose is to emphasize that no deed, whether small or large, is wasted in Allah's sight.

Regarding His statement: {And sufficient is Allah as an Accountant} The purpose here is a warning. If the Accountant possesses knowledge such that nothing can be hidden from Him, and power such that He is incapable of nothing, then a rational person must be in the utmost fear of Him. It is narrated that Al-Shiblī (may Allah have mercy on him) was seen in a dream, and he was asked: "What did Allah do with you?" He replied:

"They audited us, so they were meticulous, Then they bestowed favor, and they freed us."

Verse 46–47:

{And We certainly gave Moses the Scripture, the Criterion, and a Reminder for the righteous— {Those who fear their Lord unseen and are fearful of the Hour.} {And this is a blessed Reminder which We have sent down. Then are you its deniers?}