Tafsir of Az-Zumar 39:22

Tafsir of Surah Az-Zumar (39:22-31)

Issue 1: The Meaning of "Opening the Breast (Sharh al-Sadr)"

Allah, after establishing the necessity of turning towards Him and away from the world, clarifies that benefiting from these proofs requires Allah to open the breast and illuminate the heart.

We have previously discussed the meaning of Sharh al-Sadr (opening the breast) and Hidāyah (guidance) in Surah Al-An'am (6:125). Briefly, Allah created the essences of souls with differing natures: some are noble, luminous, inclined towards divine matters, and eager to connect with the spiritual realm; others are base, dark, inclined towards bodily matters. This inherent difference exists in human souls.

Sharh al-Sadr refers to the intense innate readiness present in the soul's nature. If this strong potential exists, the transition from potentiality to actuality requires only the slightest cause, like sulfur igniting with a small spark.

However, if the soul is far from accepting these sacred revelations and spiritual states, deeply engrossed in worldly pursuits, and minimally affected by matters pertaining to divinity—making it hard and dark—then the more certain proofs and clear arguments presented to it, the more its hardness and darkness might increase.

Given this principle:

1. Opening the Breast (Sharh al-Sadr) is the innate readiness mentioned above.
2. The Light (Nūr) is guidance and knowledge. The light cannot be attained unless the breast is opened first. If the potentiality remains latent, there will be no benefit from hearing the proofs; sometimes, hearing the proofs might even increase hardness and aversion. These are certain foundational principles necessary to grasp the meaning of these verses. (The discussion regarding the positions of the Ash'ari and Mu'tazili schools on Jabr [predetermination] and Qadar [free will] has been covered elsewhere.)

Issue 2: The Omitted Predicate

There is an omitted predicate in the structure, similar to the verse: {أَفَمَن هُوَ قَانِتٌ} (Is he who is devout...). The implied meaning is: "Is he whose breast Allah has opened for Islam and thus is guided, like one whose heart is sealed due to his hardness and thus is not guided?" The answer is left unstated because the subsequent statement implies it: {فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم مِّن ذِكْرِ اللَّهِ} (Woe to those whose hearts are hardened against the remembrance of Allah).

Issue 3: Why is the Remembrance of Allah a Cause of Hardness?

The question arises: The remembrance of Allah is a cause for light, guidance, and tranquility (as in {أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ}), so how can this verse make it a cause for hardness of heart?

The answer is that if the soul's essence is inherently corrupt, dark in composition, distant from spiritual affinity, and strongly inclined towards bestial nature and blameworthy morals, then hearing the remembrance of Allah increases its hardness and darkness.

This is demonstrated by examples: A single agent (like sunlight) produces different effects based on the recipient (it darkens the face of the fuller but whitens his cloth; the sun's heat softens wax but hardens salt). Similarly, one person might find a single statement pleasant while another dislikes it, due to the difference in the essence and state of their souls.

When the verse {وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ} (We have certainly created man from an extract of clay) was revealed, 'Umar ibn al-Khattab and another man were present. When the Prophet (PBUH) reached {ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً} (Then We made the drop into a clinging mass), both men exclaimed {فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ} (So blessed is Allah, the best of creators). The Prophet (PBUH) said, "Write it down, for thus it was revealed." 'Umar's faith increased upon his faith, while the other man's disbelief increased upon his disbelief.

Therefore, it is not far-fetched that the remembrance of Allah causes light, guidance, and tranquility in pure, spiritual souls, but causes hardness and distance from the truth in corrupt, satanic souls.

Since the remembrance of Allah is the chief medicine for spiritual health, if it becomes a cause for the increase of sickness in some souls, that sickness is incurable, representing the utmost degree of evil and baseness. This is why Allah says: {فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم مِّن ذِكْرِ اللَّهِ أُولَٰئِكَ فِي ضَلَالٍ مُّبِينٍ} (Woe to those whose hearts are hardened against the remembrance of Allah. Those are in manifest error).

Following this, Allah mentions that the Qur'an is a cause for light, healing, guidance, and increased tranquility. The purpose of this juxtaposition is to show that when the Qur'an, described with perfect attributes, becomes a cause for increased hardness in a person, it proves that the essence of that soul has reached the ultimate limit of baseness and depravity.

Allah then describes the Qur'an with various attributes of perfection:

Issue 1: Arguments for the Createdness (Hudūth) of the Qur'an

Those who argue for the createdness of the Qur'an use several points based on this verse and others (e.g., {فَلْيَأْتُوا بِحَدِيثٍ مِّثْلِهِ}):

1. The term Hadīth (Speech/Narrative): Hadīth inherently implies something recent or newly occurring. It is more indicative of createdness than the general term Hādith (created thing), as one can say, "This is hadīth but not ancient," or "This is ancient but not hadīth." Hadīth is composed of letters and words, which are created moment by moment.
2. The term Nazzala (Sent Down): Something sent down is subject to the action of another, implying it is created/newly brought into existence.
3. The term Aḥsan al-Hadīth (Best of Speech): This comparative structure implies the Qur'an belongs to the category of Aḥādīth (speeches), just as "Zayd is the best of brothers" implies Zayd shares the quality of brotherhood. Since other Aḥādīth are created, the Qur'an must also be created.
4. The term Kitāb (Book): Derived from Kataba (to compile/gather), indicating it is a collection subject to the action of a compiler, thus implying createdness.

Our Response: We interpret these terms (Hadīth, Kitāb, etc.) as referring to the speech composed of letters, sounds, words, and expressions, which, in our view, is created and newly manifested.

Issue 2: The Meaning of "Best of Speech"

The Qur'an being the "Best of Speech" can be in terms of its wording or its meaning.

A. Excellence in Wording (Lafẓ):

1. Eloquence and Majesty (Faṣāḥah and Jazālah).
2. Structure and Style (Naẓm): It is not poetry, oratory, or correspondence; it is a unique genre that every sound nature finds pleasing and sweet.

B. Excellence in Meaning (Ma'nā):

1. Freedom from Contradiction: As stated: {وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا} (And if it had been from other than Allah, they would have found within it much contradiction). This freedom from contradiction is miraculous.
2. Inclusion of Numerous Hidden Matters (Ghayb): Pertaining to the past and the future.
3. Vastness of Knowledge: The beneficial knowledge contained within it is summarized by the verse on the pillars of faith: {وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُوا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ} (The Messenger has believed in what was sent down to him from his Lord, and [so have] the believers. All have believed in Allah and His angels and His books and His messengers. [They say], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.")

This covers the five main areas of knowledge:

I. Belief in Allah: This includes five sections:

• Knowledge of the Essence (Dhāt): Knowing Allah's existence, eternity, and permanence.
• Knowledge of the Attributes (Ṣifāt):
  • Attributes of Transcendence (Tanzīh): What Allah must be free from (being a body, composed of parts, confined to a location or direction). The four words used in the Qur'an to express this transcendence are: Laysa ({لَيْسَ كَمِثْلِهِ شَيْءٌ}), Lam ({لَمْ يَلِدْ وَلَمْ يُولَدْ}), Mā ({وَمَا كَانَ رَبُّكَ نَسِيًّا}), and Lā ({لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ}).
  • Attributes of Affirmation: What Allah must be described with: Creator, Powerful ({بَلَىٰ قَادِرِينَ عَلَىٰ أَن نُّسَوِّيَ بَنَانَهُ}), Knowing (of all things, possessing the keys of the unseen), Living, Willing, Hearing, Seeing, Speaking ({وَلَوْ أَنَّ مَا فِي الْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ}), Commanding, Merciful, and Owner.

• Knowledge of Actions (Af'āl): These relate to the spiritual realm (which is known only to a few, {وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ}) and the physical realm (Upper and Lower Worlds).
  • Upper World: States of the heavens, sun, moon, lights ({اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ}), shadows, alternation of night and day, utility of stars, descriptions of Paradise and Hell, the Throne, and the Footstool.
  • Lower World (Elements): The Earth as a cradle ({الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مِهَادًا}), the sea, air/winds, celestial phenomena (thunder, lightning), trees/fruits, animals, the creation of man, and the wonders of human senses and intellect.
  • History: Narratives of prophets, kings, and the history of mankind until the Day of Resurrection, including the states at death, resurrection, and the description of the fortunate and wretched.

• Knowledge of Rulings (Aḥkām): These concern the heart (ethics/morals, commanding justice and forbidding immorality) and the limbs (jurisprudence/Fiqh).

• Knowledge of Names (Asmā'): As stated: {وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا}.

II. Belief in Angels: The Qur'an details their roles as messengers, administrators of the world ({فَالْمُقَسِّمَاتِ أَمْرًا}), bearers of the Throne, those surrounding it, keepers of Hell, and the noble scribes ({وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ}).

III. Belief in Books: The Qur'an mentions the scrolls of Adam, Abraham, the Torah, the Gospel, and the Psalms.

IV. Belief in Messengers: Allah narrated the stories of some and omitted others ({مِّنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ}).

V. Belief in the Last Day (Ma'ād): This is covered by {وَإِلَيْكَ الْمَصِيرُ}.

VI. Acknowledging Obligations: This involves two parts:

1. Affirming the obligation: {وَقَالُوا سَمِعْنَا وَأَطَعْنَا}.
2. Confessing shortcomings and seeking pardon: {غُفْرَانَكَ رَبَّنَا}. The greater the contemplation of Allah's glory, the greater the awareness of one's own deficiency, hence the greater the plea for forgiveness.

The Qur'an is an endless ocean in establishing and explaining these essential religious tenets, unmatched by any other book. We have only mentioned a drop from the seas of its virtues.

This means the Qur'an resembles itself entirely. While Surah Al 'Imran (3:7) suggests some verses are Muḥkamāt (clear) and others Mutashābihāt (ambiguous), Ibn Abbas interpreted this verse to mean that its parts resemble each other. This resemblance occurs in four ways:

1. Uniform Eloquence: Unlike a long book by a human orator where some parts are eloquent and others less so, every part of the Qur'an possesses complete eloquence.
2. Consistency Across Narratives: When Allah recounts the story of Moses in various places, the eloquence remains perfectly equal across all instances, unlike a human writer whose style changes when writing about different events.
3. Mutual Reinforcement: Every verse and proof strengthens and confirms the others.
4. Unity of Purpose: All the diverse sciences mentioned earlier share the common goal of calling to religion and establishing Allah's greatness. No story or teaching deviates from this core purpose.

We have elaborated on this term in the commentary on {سَبْعًا مِّنَ الْمَثَانِي} (Seven oft-repeated verses). Generally, most concepts mentioned in the Qur'an appear in pairs: command and prohibition, general and specific, summarized and detailed, heavens and earth, Paradise and Hell, light and darkness, angels and devils, promise and threat, hope and fear. This signifies that everything besides the Truth exists in pairs, testing its opposite, while the One, Unique Truth is Allah alone.

Issue 1: The Meaning of Shivering and Softening

Qash'arīrah (shivering/goosebumps) is a change in the skin due to intense awe or fear. Commentators say that upon hearing verses of mercy and grace, joy ensues, causing their hearts to soften towards Allah's remembrance.

The true knowers state that those traversing the path of reverence for Allah, when contemplating the realm of Majesty, become overwhelmed (ṭāshū); but when a trace of the realm of Beauty appears, they come alive (ʿāshū).

A deeper explanation:

1. When a person contemplates the proofs necessitating the transcendence of Allah (free from location or connection), the skin shivers because conceiving of an existent being that is neither inside nor outside the universe, neither connected nor separate, is difficult.
2. However, when they contemplate the proofs establishing that He must be One and Unique (since every localized thing is divisible), their skin and heart soften towards Allah's remembrance.

Similarly, when the mind attempts to grasp the concept of Eternity (Azal), it projects vast durations (e.g., a million years multiplied by a million years), but the intellect ultimately concludes that whatever it conceives is finite, and Azal precedes all finite time. Here, the intellect is bewildered, and the skin shivers. But if the person abandons this contemplation and affirms that there exists a Necessary Being (Wājib) who is eternal, or a contingent being dependent on the Necessary Being (who is thus eternal), the intellect understands the meaning of eternality, and the skin and heart soften.

Thus, these two states mentioned in the verse are not limited to hearing verses of punishment and mercy, but represent the initial stages of an infinite progression toward these two states.

Issue 2: The Difference Between Shivering at Divine Majesty and Softening at Divine Beauty

Qatadah reported that the friends of Allah experience both shivering and softening upon witnessing divine realities. The absence of mental derangement or physical agitation suggests that such extreme states, if they occurred, would be from Satan.

Regarding the intense ecstasy (Wajd) some people display upon hearing poetry about separation and union, but not upon hearing Qur'anic verses: I find myself deprived of this effect from poetry; poetry often brings levity to me. However, when I contemplate the secrets of the Qur'an, my skin shivers, my hair stands on end, and my heart is filled with awe. The correct path is this:

1. Poetry speaks of human states (love, separation) which, if attributed to Allah, constitute disbelief. Only the deeply rooted scholars can transition these concepts to meanings befitting Allah's Majesty. The Qur'an speaks of meanings befitting Allah's Majesty; whoever grasps them experiences intense yearning. A believer must feel greater agitation upon hearing {وَعِندَهُ مَفَاتِيحُ الْغَيْبِ} (And with Him are the keys of the unseen).
2. The effect of speech is enhanced by the speaker. The speaker of the Qur'an is Allah, conveyed by Gabriel to an infallible Messenger. The speaker of poetry is often a liar filled with lust and temptation.
3. The Qur'an's foundation is the call to Truth ({إِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ}), whereas poetry's foundation is often falsehood ({وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ}).

Issue 3: Remaining Puzzles in the Verse

1. Structure of Qash'arīrah: The root Qash'ara means dry skin. The addition of the 'R' makes it a four-letter verb, indicating an intensified meaning: the skin becomes extremely dry/erect due to intense fear.
2. The Preposition Ilā (to) in Softening: {تَلِينُ جُلُودُهُمْ وَقُلُوبُهُم إِلَىٰ ذِكْرِ اللَّهِ}. This implies their softening reaches the presence of Allah, even though He is not perceived by physical senses.
3. Why "Remembrance of Allah" and not "Remembrance of His Mercy"? Loving Allah for His mercy means loving something other than Him. True love is loving Allah for Himself alone. This is the higher station, hence the text specifies "remembrance of Allah," aligning with {فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ} and {أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ}.
4. Why only skin shivering for fear, but skin and heart softening for hope? The contemplation in the realm of hope (seeking the intrinsically desired Good) is more complete than in the realm of fear (avoiding the incidentally undesired Evil). The locus of contemplation is the heart and spirit.

This refers to the Qur'an as the guidance of Allah, leading those whose breasts were opened first to accept this guidance. As for those whom Allah leaves astray (whose hearts He made hard, dark, and dull), they have no guide. (The arguments and responses regarding Irādah [Will] here are the same as those discussed for Surah Al-An'am 6:125).

Allah judges the hard-hearted with two judgments:

1. In this world: Complete misguidance ({وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ}).
2. In the Hereafter: Severe punishment, implied by shielding oneself with the face from the severe torment.

The face is the noblest part of the body, the seat of beauty, and the sanctuary of the senses. The marks of fortune and misery appear on the face ({وُجُوهٌ يَوْمَئِذٍ مُّسْفَرَةٌ...}). When afflicted by torment, a person uses their hands to shield their face. Since the face is the most precious part, using it as the sole means of defense implies utter inability to defend oneself by any other means—hence, it is a metaphor for complete helplessness.

The predicate is omitted: Is he who shields himself with his face like one who is safe from punishment?

After describing their punishment in the Hereafter, Allah describes how they fall into punishment in this world: {كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ} (Those before them denied, so the punishment came to them from where they did not perceive). The 'Fa' indicates that the punishment came because of their denial.

"From where they did not perceive" means from a direction they never expected. While they were secure, the punishment came from the very source they anticipated safety. Furthermore, Allah mentions that disgrace (humiliation and contempt) also afflicted them. Complete torment includes pain coupled with humiliation.

Even if they suffered torment and disgrace in this world, the punishment reserved for them on the Day of Resurrection is far greater. The purpose of all this is intimidation and warning.

Having detailed these numerous benefits and precious insights in the Qur'an, Allah states that these proofs have reached perfection: {وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ} (And We have certainly presented to the people in this Qur'an from every [kind of] example that perhaps they will be reminded).

The Mu'tazila argue that this verse proves Allah's actions and rulings are purposeful (Mu'allal), as the mention of "example" and the concluding phrase "that perhaps they will be reminded" indicate that the purpose of presenting these examples is the attainment of remembrance and knowledge.

Issue 1: Arguments for the Createdness of the Qur'an from this Verse

1. Purpose-Driven: The examples are given for a purpose (remembrance), and anything brought forth for a purpose must be created, as the Eternal cannot be said to be brought forth for a purpose.
2. Arabic: Its meaning is derived from the Arabs' linguistic conventions and usage; whatever arises from their conventions must be created.
3. Qur'an: Derived from Qirā'ah (recitation), which is a verbal noun (Maṣdar), implying an action that was performed (created).

Our Response: We hold that all these terms apply to the letters and sounds, which are newly manifested and created.

Issue 2: Grammatical Status of ʿArabiyyan

Al-Zajjaj stated that ʿArabiyyan is in the accusative case as a Ḥāl (circumstantial adverb), meaning: We presented examples to the people in this Qur'an while it was Arabic and clear. It can also be in the accusative case as an expression of praise.

Issue 3: The Three Attributes

1. Qur'an: It is meant to be recited in places of worship until the Day of Resurrection ({إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ}).
2. Arabic: It has rendered the most eloquent speakers incapable of matching it ({قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ}).
3. Without Crookedness (Ghayr Dhī 'Iwaj): It is free from contradiction ({وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا}).

The phrase {لَّعَلَّهُمْ يَتَّقُونَ} (that they may become righteous) is used by the Mu'tazila to argue for the causality of Allah's rulings.

Further Discussion: Why did Allah say {لَّعَلَّهُمْ يَتَذَكَّرُونَ} (that they may be reminded) in the previous verse, and {لَّعَلَّهُمْ يَتَّقُونَ} (that they may become righteous) here? Remembrance precedes righteousness; once one remembers, knows, grasps the meaning, and comprehends its essence, righteousness and avoidance of evil follow.

This verse presents a parable comparing polytheism (Shirk) and pure monotheism (Tawhid).

Allah informs the Prophet (PBUH) and his opponents that both parties will die. Then, on the Day of Resurrection, they will dispute before Allah. Who is more unjust than the one who fabricates lies against Allah and rejects the truth when it is presented to him? Is not Hell a fitting abode for the disbelievers?