Surah As-Saffat (37): Verses 149–160

Issues Discussed

Issue 1: The Almighty, after recounting the stories of the Prophets (peace be upon them), returns to explaining the doctrines of the polytheists, exposing their falsehood and absurdity. Among their false claims was attributing offspring to God, specifically female offspring, while they reserved male offspring for themselves. This is addressed in the verse: {Then ask them: Does your Lord have daughters while they have sons?} (37:149).

This verse is connected to the beginning of the Surah where God commanded His Messenger (PBUH) to question the Quraysh about their denial of Resurrection. The discourse continues until God commands him to question them about why they attribute daughters to God while reserving sons for themselves.

It is narrated by Al-Wahidi from the exegetes that the Quraysh, and Arab tribes like Juhaynah, Banu Salimah, Khuza'ah, and Banu Malik, claimed that the angels were the daughters of God.

This statement encompasses two falsehoods:

1. Attributing daughters to God: This is false because the Arabs themselves were ashamed of having daughters; how could such a thing be attributed to the Creator?
2. Claiming angels are female: This is also false. Knowledge comes through sense perception, transmitted reports, or rational inference.
   • Sense Perception: Lacking here, as they did not witness the creation of the angels, as implied by {Or did We create the angels female, while they were witnesses?} (37:150).
   • Transmitted Reports (Khabar): Lacking, as reports only yield certainty if their source is definitively known to be truthful. Those reporting this claim are liars and fabricators, as indicated by {Indeed, they are the ones who say, "Allah has begotten a son." Indeed, they are liars.} (37:151).
   • Rational Inference (Nazar): Lacking, which can be shown in two ways:
     • The rational principle of attributing the nobler to the nobler (i.e., God should not be attributed with what is considered inferior). If this principle is valid, their claim is false.
     • Instead of proving their claim false, we demand they provide proof for its validity. If they cannot produce such proof, the opposite becomes evident—that nothing supports their assertion. This is alluded to by {Or do you have a clear authority? Then bring forth your book, if you are truthful.} (37:156).

Therefore, the claim they hold is proven false because it is unsupported by sense perception, reliable reports, or rational inference, making adherence to it definitively baseless. By demanding proof, God demonstrates that blind imitation (taqlid) is invalid, and religion requires evidence.

Issue 2: Regarding the phrase: {Did He choose daughters over sons?} (37:150).

• The Public Reading (Qira'ah 'Ammah): Reads the hamzah (أ) with a fathah and cut off (as Astafta), followed by the omission of the waw of connection (wasl). This is a reprimanding and reproachful interrogative, similar to {Or has He taken from what He creates daughters and preferred sons for you?} (43:16), {Or does He have daughters while you have sons?} (52:39), and {Is yours the male and His the female?} (53:21). All these instances are interrogative.
• Nafi's Reading (in some narrations): Reads {...liars * [He] chose daughters...} (*kādhibūn isṭafā), connecting it without an interrogative particle. If read as a new sentence, the hamzah is read with a kasrah (as Isṭafā), functioning as a statement reflecting their belief: "In their view, He chose daughters," similar to {Taste! Indeed, you are the mighty, the noble!} (44:49) in their false estimation.

Then God states: {And they have assigned kinship between Him and the Jinn.} (37:158).

There are several interpretations regarding the meaning of al-Jinn here:

1. Muqatil's View: They established a lineage between God and the angels by claiming the angels were God's daughters. In this view, al-Jinn refers to the angels, named Jinn because they are hidden from sight, or because they are the guardians (huzzān) of Paradise.
   • Al-Razi's Critique: This view is problematic because God just refuted their claim that angels are God's daughters, and then connected it with "And they assigned kinship..." The conjunction (wa) implies that what follows must be different from what preceded it.

2. Mujahid's View: The disbelievers of Quraysh claimed the angels were God's daughters. When Abu Bakr As-Siddiq asked them, "Then who are their mothers?" they replied, "The noble ones among the Jinn."
   • Al-Razi's Critique: This is also distant, as affinity through marriage (musāharah) is not typically termed nisbah (kinship/lineage).

3. The View Related to Heretics: It is narrated concerning the verse {And they have made partners for Allah—the Jinn} (6:100) that some heretics claim God and Iblis are brothers: God being the noble, good brother, and Iblis being the base, evil brother.
   • Al-Razi's Preference: This interpretation, meaning they established a lineage between God and the Jinn (Iblis/Satan), is closer to the truth. This aligns with the doctrine of the Magians who believe in Yazdan (the good creator) and Ahriman (the evil creator).

Then God says: {But the Jinn have certainly known that they will be brought forth [for punishment].} (37:159).

This means the Jinn (or those who made this claim) have known that those who uttered this falsehood will be brought forth to the Fire and punished.

• If the pronoun refers to the claimants (as in the third view above), it means the claimants will be brought forth.
• If the pronoun refers to the Jinn themselves, it means the Jinn will be present for the punishment.

Then God purifies Himself from their false descriptions: {Exalted is Allah above what they describe, Except for the chosen servants of Allah.} (37:160).

There are several interpretations concerning this exception (istithnā'):

1. It is an exception from those "brought forth [for punishment]" (i.e., the chosen servants will be saved).
2. It is an exception from the statement {And they have assigned kinship between Him and the Jinn} (i.e., the chosen servants did not make this claim).
3. It is a disconnected exception (istithnā' munqaṭi') from those "brought forth," meaning: But the chosen servants are innocent of describing Him in such a way.

The Mukhlaṣ (with a kasrah on the lām) are those who sincerely devoted their worship and belief to God. The Mukhlaṣ (with a fatḥah on the lām) are those whom God has purified through His grace. And God knows best.

Verses 161–165: {So indeed, you and that which you worship} (37:161) {Are not able to seduce [anyone] against Him} (37:162) {Except those who are destined for the Hellfire.} (37:163) {And there is none of us except that he has a known station.} (37:164) {And indeed, we are the ones who arrange [ourselves in ranks].} (37:165) {And indeed, we are the ones who glorify [Him].} (37:166) {And indeed, they used to say,} (37:167) {If only we had been given a reminder like that of the former ones,} (37:168) {We would have been the chosen servants of Allah.} (37:169) {But they disbelieved in it, and soon they will know.} (37:170)