Surah Ghafir (The Forgiver)

75 Verses, Meccan

[40:1]

[40:2]

[40:3]

[40:4]

(Al-Razi's Commentary Note: This verse addresses the polytheists' claim that they worship idols only to gain proximity to God. Al-Razi emphasizes that sincerity (al-dīn al-khāliṣ) is the prerequisite for acceptance, and that this claim of seeking proximity through intermediaries is a lie (kādhib) and disbelief (kuffār).)

[40:5]

(Al-Razi's Commentary Note: This is a powerful refutation of the notion of God having offspring (a concept often applied to Christians and pagans). Al-Razi notes that if God desired a son, He would select the best of His creation for that role, but His absolute self-sufficiency (Subḥānahu) and absolute power (al-Qahhār) negate any need or possibility of having a partner or offspring.)

Surah Az-Zumar (39): Verse 1

The Revelation of the Book is from Allah, the All-Mighty, the All-Wise.

Issues in the Verse:

Al-Farra' and Al-Zajjaj presented two possibilities for the nominative case (رفع) of تَنزِيل:

1. It is the subject (مبتدأ): In this case, the predicate (خبر) is the phrase $\text{{مِنَ ٱللَّهِ ٱلۡعَزِيزِ ٱلۡحَكِيمِ}} (from Allah, the All-Mighty, the All-Wise).
2. It is the predicate (خبر): In this case, the subject is implied, as in \text{{سُورَةٌ أَنزَلْنَـٰهَا}} (A Surah which We have sent down) (An-Nur: 1), where the implied subject is "This is a Surah."

Arguments for the First View (Subject):

1. Omission is contrary to the default: Implied elements (الإضمار) are avoided unless necessary, and there is no necessity here.
2. Completeness of Meaning: If \text{{تَنزِيلُ ٱلۡكِتَـٰبِ مِنَ ٱللَّهِ}} is taken as a complete sentence (subject and predicate), it conveys a noble meaning: the revelation of the Book comes only from Allah, and not from others. This confinement (الحصر) is a significant meaning. If the subject is implied, this benefit is lost.
3. Avoiding Further Metaphor: If we imply the subject, the structure becomes "This is the revelation of the Book from Allah." Here, "This" (هذا) refers to the Surah, but the Surah is not the act of revelation itself; rather, the Surah is revealed. Thus, we would need to assume a further metaphor, interpreting the verbal noun (المصدر) as the passive participle (المفعول), a metaphor we should avoid if possible.

Those who assert that the Quran is created used the description of the Quran as تَنزِيل (revelation/a process of sending down) and مُنَزَّل (sent down) as proof. They argue that this description only suits something contingent (مُحدَث) and created.

The Reply: We interpret this term (تَنزِيل) to refer to the forms (الصيغ) and the letters (الحروف).

Many verses describe the Quran as تَنزِيل, while others describe it as مُنَزَّل (sent down).

Verses supporting تَنزِيل (Process/Gradual Revelation):

• \text{{وَإِنَّهُ لَتَنزِيلُ رَبِّ ٱلۡعَـٰلَمِينَ}} (And indeed, it is a revelation from the Lord of the Worlds) (Ash-Shu'ara: 192).
• \text{{تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ}} (A revelation from the All-Wise, the Praiseworthy) (Fussilat: 42).
• \text{{حم * تَنزِيلٌ مِّنَ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ}} (Hā, Mīm. A revelation from the Most Merciful, the Most Compassionate) (Fussilat: 1-2).

Verses supporting مُنَزَّل (Sent Down):

• \text{{إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ}} (Indeed, We have sent down the Reminder) (Al-Hijr: 9).
• \text{{وَبِٱلۡحَقِّ أَنزَلۡنَـٰهُ وَبِٱلۡحَقِّ نَزَلَ}} (And with truth We have sent it down, and with truth it has descended) (Al-Isra: 105).

Reconciliation: Being مُنَزَّل (sent down) is closer to the literal truth than being تَنزِيل (a process of sending down). However, even مُنَزَّل is metaphorical if the intended meaning is the attribute inherent in Allah's Essence, as this attribute does not separate or descend. If the meaning is the letters and sounds, they are accidents (أعراض) that cannot move or descend.

The intended meaning of "descent" (النزول) is the descent of the Angel who delivered it to the Messenger (PBUH).

The Mu'tazilites define:

• Al-'Aziz (The All-Mighty): The Capable One who cannot be overcome, indicating infinite power.
• Al-Hakim (The All-Wise): One whose actions are motivated by wisdom, not desire. This requires establishing that Allah is:
  1. Omniscient (knowing all things).
  2. Self-sufficient (free from all needs).

If these are established, then being عزيزًا حكيمًا proves these three attributes: complete knowledge, power over all possibilities, and absolute self-sufficiency. One possessing these attributes cannot perform or decree evil; thus, everything He does is wisdom and correctness.

Connection to Benefiting from the Quran:

Benefiting from the Quran depends on two foundational principles:

1. Knowing the Quran is the Word of Allah: Proven because the Messenger's truthfulness is established by miracles, and it is established by mass transmission (التواتر) that he claimed the Quran was the Word of Allah.
2. Allah intended the meanings for these words: Whether according to linguistic usage, customary context, or religious context. If He did not intend these meanings, it would be deception (تلبيس), which is unfitting for the Wise.

Therefore, benefiting from the Quran requires accepting these two principles. Establishing these principles requires proving Allah is حكيمًا (Wise). Proving He is Wise requires establishing that He is عزيزًا (Mighty). This is why the verse links the revelation to His attributes: \text{{تَنزِيلُ ٱلۡكِتَـٰبِ مِنَ ٱللَّهِ ٱلۡعَزِيزِ ٱلۡحَكِيمِ}}.

Regarding the Verse: \text{{إِنَّا أَنزَلْنَا إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ}} (Indeed, We have sent down to you the Book with truth)

The term تَنزِيل suggests gradual revelation (نجماً), while إِنزَال suggests a single, complete sending down (دفعة واحدة).

Reconciliation: If the distinction holds, the meaning is: We decreed definitively and completely (الإنزال) that this Book must reach you. Then, We delivered it to you gradually (التنزيل) according to what serves the interests (المصالح).

1. The Book is inherently true: We sent the Book to you, imbued with truth, veracity, and correctness. Everything contained within it—proof of Monotheism, Prophethood, the Hereafter, and all injunctions—is truth that must be acted upon and referred to.
2. The sending down was based on true evidence: We sent the Book down based on a true proof demonstrating it originated from Allah. That proof is the inability of eloquent speakers (الفصحاء) to match it. If it were not a miracle, they would not have been unable to challenge it.

Regarding the Verse: \text{{فَٱعۡبُدِ ٱللَّهَ مُخۡلِصًۭا لَّهُ ٱلدِّينَ}} (So worship Allah, making the religion purely for Him)

After establishing that the Book contains truth, the verse commands engaging in the worship of Allah sincerely and completely disavowing the worship of others.

• Worshiping Allah sincerely: This is covered by \text{{فَٱعۡبُدِ ٱللَّهَ مُخۡلِصًۭا}}.
• Disavowing others' worship: This is covered by \text{{أَلَا لِلَّهِ ٱلدِّينُ ٱلۡخَالِصُ}}, as \text{{أَلَا لِلَّهِ}} implies confinement (restriction to Allah alone).

True worship and sincerity can only be understood by defining three things: Worship, Sincerity, and the Acts that negate Sincerity.

1. Worship (العبادة): It is an act, a statement, the omission of an act, or the omission of a statement, performed solely because one believes the command behind it is great and must be obeyed.

2. Sincerity (الإخلاص): The sole motivator for performing that act or omission is this submission (الانقياد) and compliance (الامتثال). If another motive exists, we examine its weight:

• If the motive for obedience outweighs the other motive, it is debated whether sincerity is achieved.
• If the motives are equal or the other motive is stronger, sincerity is nullified (by consensus).

The Quranic wording (\text{{فَٱعۡبُدِ ٱللَّهَ مُخۡلِصًۭا}}) explicitly demands that worship be performed with complete purity (الخلوص). This is reinforced by \text{{وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ}} (Al-Bayyinah: 5).

3. Acts Negating Sincerity (Motives for Shirk): These are motives that introduce partnership in worship:

1. The act is done for showing off (الرياء) or reputation (السمعة).
2. The goal of the act is attaining Paradise or escaping Hellfire.
3. The person performs the act believing it causes the reward or averts punishment (rather than being a command).
4. The person performs acts of obedience while committing major sins, believing the obedience will still be accepted (this view is held by the Mu'tazila).

Some interpreted this phrase to mean only the testimony of faith (شهادة أن لا إله إلا الله). They cite the Hadith: "There is no god but Allah, my fortress, and whoever enters my fortress is safe from My punishment." This view aligns with those who say sin does not harm faith, just as obedience does not benefit disbelief.

The Majority View (Preferred): The verse encompasses all commands and prohibitions mandated by Allah.

Evidence for the Majority View: The phrase \text{{فَٱعۡبُدِ ٱللَّهَ}} is general. The story of Al-Farazdaq's wife is cited: When she was dying, she asked Al-Hasan Al-Basri to pray over her. After the burial, Al-Hasan asked Al-Farazdaq what she had prepared. He replied: "The testimony of faith." Al-Hasan responded: "This is the tent pole (العمود), but where is the tent canvas (الطنب)?". This shows that the pillar (testimony) is useless without the rest of the structure (all obligations).

Regarding the Hadith where the Prophet (PBUH) allegedly told Mu'adh and Abu Ad-Darda': "Even if he commits adultery or steals, despite Abu Ad-Darda's displeasure," if this were authentic, it must be conditioned upon repentance (التوبة). Otherwise, accepting it contradicts the Quran and implies that a person is not deterred from adultery or theft, knowing that clinging to the two testimonies protects them. This would be an incitement to evil.

Refutation of the Judge's View (that the Hadith implies no deterrence): The view that sin does not harm one who holds the testimony is different from the view that sin is harmless while clinging to the testimony. The former implies that if one believes the harm of sin is removed by repentance, they still acknowledge the sin is harmful, but the harm is removed by the act of repentance. This is different from believing the sin causes no harm at all while maintaining the testimony.

Our Position (Al-Razi's response to the Judge): The claim that forgiveness for major sins contradicts the Quran is false. The Quran indicates Allah forgives sins other than Shirk: \text{{إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرِكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ}} (An-Nisa: 48). Also, \text{{وَإِنَّ رَبَّكَ لَذُو مَغۡفِرَةٍ لِّلنَّاسِ عَلَىٰ ظُلۡمِهِمۡ}} (Ar-Ra'd: 6) (i.e., while they are committing injustice). And \text{{قُلۡ يَـٰعِبَادِيَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِ...}}.

As for the claim of incitement to evil: If one believes forgiveness requires repentance, they acknowledge the sin is a harm that must be removed by repentance. This differs from the view that the sin causes no harm whatsoever while maintaining the testimonies. Furthermore, our doctrine is that forgiveness for major sins is certain in principle (في الجملة), but for any specific individual, it is subject to Allah's Will (لمن يشاء). Since His Will is not guaranteed for every individual, fear remains, and thus incitement does not occur.

The author of Al-Kashshaf noted that الدِّينَ (the religion) was read in the nominative case (بالرفع). If so, the reader should also read مُخلِصًا (with a fatḥa on the lām) to match \text{{وَأَخْلَصُوا دِينَهُمْ لِلَّهِ}} (An-Nisa: 146), making الخالص (pure) an adjective describing the religion, which is a metaphorical attribution of the quality of the owner (الإسناد المجازي).

When Allah established that the head of worship is sincerity in Monotheism, He followed it by condemning the path of the polytheists: \text{{وَٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِهِۦٓ أَولِياءَ مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلۡفَىٰ}} (And those who take besides Him as protectors—[saying], "We only worship them that they may bring us nearer to Allah in station").

The implied structure is: "And those who take protectors besides Him say: 'We only worship them...'" (The predicate of الذين is the implied verb يقولون).

The pronoun in \text{{مَا نَعۡبُدُهُمۡ}} refers to the objects worshipped besides Allah, which are of two types:

1. Rational Beings: Such as Jesus, Uzayr, angels, the sun, the moon, and stars (believed to be living and speaking).
2. Non-Rational Beings: Such as idols.

The statement of the disbelievers is appropriate for rational beings. For non-rational objects, it is less fitting, though it is possible they believed these objects could convey them closer to God. Alternatively, they worshipped the idols because they believed them to be representations (تماثيل) of the planets, heavenly spirits, or righteous predecessors, intending to direct their worship toward the entities these statues represent.

Summary of the Polytheists' Argument: The greatest God is too exalted for humans to worship directly. It is appropriate for humans to worship intermediaries—the great servants of God, like the stars or heavenly spirits—and these intermediaries, in turn, worship the Greatest God. This is the meaning of \text{{مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلۡفَىٰ}}.

Allah's Response and Wisdom: Allah responded to their doctrines in several ways.

1. Threat and Warning: \text{{إِنَّ ٱللَّهَ يَحۡكُمُ بَيۡنَهُمۡ فِيمَا هُمۡ فِيهِ يَخۡتَلِفُونَ}} (Indeed, Allah will judge between them on the Day of Resurrection concerning that over which they used to differ).
   • Wisdom: When dealing with an obstinate innovator holding a false doctrine, the method is to first employ a stratagem to remove the obstinacy from his heart. Once the obstinacy is gone, then presenting the proof of falsehood becomes more effective. This is like physicians administering a purgative (المنضج) before a laxative (المسهل); the purgative softens the corrupt matter, making the subsequent cleansing effective. The threat serves as the initial purgative.

2. Denial of Guidance to the Liar/Disbeliever: \text{{إِنَّ ٱللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ}} (Indeed, Allah does not guide one who is a liar and an ingrate).
   • This means whoever persists in lying and disbelief remains deprived of guidance.
   • The Lie (الكذب): Describing these idols as gods worthy of worship, despite knowing they are base inanimate objects that they themselves carved and manipulated. The necessary knowledge confirms that describing them as gods is a pure lie.
   • The Disbelief (الكفر): This could mean disbelief in belief (i.e., their belief that idols are gods is ignorance and disbelief), or it could mean ingratitude (كفران النعمة). Since ultimate reverence is due only to the ultimate Benefactor (Allah), dedicating this reverence to idols who contribute nothing to the blessings constitutes ingratitude toward the true Giver of favors.

3. Refutation of Taking a Son: \text{{لَوْ أَرَادَ ٱللَّهُ أَن يَتَّخِذَ وَلَدًا لَّٱصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَآءُ ۚ سُبْحَـٰنَهُۥ هُوَ ٱلْوَاحِدُ ٱلْقَهَّارُ}} (If Allah had intended to take a son, He would have chosen whatever He willed of those whom He creates. Exalted is He! He is Allah, the One, the Irresistible Conqueror).
   • This establishes conclusive proofs against Allah having offspring.

Proofs Against Taking a Son:

1. Perfection of Offspring: If He were to take a son, He would only choose the most perfect offspring (a son), yet they attribute a daughter to Him.
2. Unity and Singularity: Allah is truly One (الواحد الحقيقي). A true One cannot have offspring.
   • Why He is Truly One: If He were composite, He would need each part, and each part would need something else. Thus, He would need others, making Him contingent (ممكن لذاته), and a contingent being cannot be Necessary by Essence (واجب الوجود لذاته).
   • Why the One has no Offspring:
     • Separation: A child is a part that separates from the parent and takes on a form similar to the parent. This concept applies only to things from which a part can separate; the Absolute One does not fit this description.
     • Essential Similarity: A child must share the complete essence (الماهية) of the parent, making the essence a generic type shared by two individuals. This is impossible for a Necessary Being. If the specification (individuation) were inherent in the essence, only one individual could result. If the specification were due to an external cause, He would not be Necessary by Essence. Thus, His necessary singularity prevents offspring.
     • Need for Pairing: Offspring arise from a pair (male and female) of the same species. If Allah had a spouse of His kind, He would not be One.
3. The Attribute of Al-Qahhar (Irresistible Conqueror): One who needs offspring is one who faces death and needs a successor. One who is قَهَّار (irresistible) and whom nothing overcomes cannot be subject to death, making the need for a successor impossible.

Therefore, the phrase \text{{هُوَ ٱللَّهُ ٱلۡوَاحِدُ ٱلۡقَهَّارُ}}$ contains decisive proofs negating offspring from Allah.

Verses 7-10 (Continuation of the Discourse)

[7] He created the heavens and the earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running for a specified term. Exalted is He, the All-Mighty, the Ever-Forgiving.

[8] He created you from one soul, then made from it its mate and has produced from them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed, Allah is ever, over you, an Observer.

[9] Has there come to you the news of those before you—the people of Noah, and 'Ad, and Thamud, and those after them? None knows them except Allah. When their messengers came to them with clear proofs, they returned their hands to their mouths and said, "Indeed, we have disbelieved in that with which you were sent, and indeed, we are in grave doubt about that to which you invite us."

[10] Their messengers said, "Is there any doubt about Allah, Creator of the heavens and the earth? He invites you that He may forgive you of your sins and postpone you until a specified term." They said, "You are not but human beings like us, [but] you claim that Allah has not forbidden us from what our fathers worshipped. Then bring us a clear authority."

(Note: The provided excerpt ends before verse 7, but the translation continues based on the context of the Surah structure implied by the prompt's formatting.)

(The provided source text seems to jump from the end of the commentary on verse 6 to the beginning of verse 7 in the Arabic text block, which is then followed by the commentary on the subsequent verses. The translation above covers the commentary on verses 1-6.)