Tafsir of Az-Zumar 39:45

Surah Az-Zumar (39): Verse 45

45. And when Allāh alone is mentioned, the hearts of those who do not believe in the Hereafter shrink in aversion, but when others are mentioned besides Him, behold, they rejoice!

Exegesis:

This verse describes another type of reprehensible action committed by the polytheists.

1. Aversion to Tawhid (Monotheism): When Allāh alone is mentioned—saying Lā ilāha illā Allāh (There is no god but Allāh), alone, without partner—the signs of aversion appear on their faces and in their hearts.
2. Joy in Shirk (Polytheism): Conversely, when idols and false deities are mentioned, signs of joy and gladness appear in their hearts and chests.
3. Indication of Ignorance: This reaction clearly indicates their ignorance and foolishness. Mentioning Allāh is the source of all happiness and the sign of all good things. Mentioning idols, which are base, inanimate objects, is the source of all ignorance and folly.
4. Severity of their State: Their aversion to mentioning Allāh alone and their delight in mentioning these idols is the strongest evidence of their profound ignorance and extreme foolishness.

Quoting Al-Kashshāf: The author of Al-Kashshāf notes that rejoicing (istibshār) and shrinking/aversion (ishmizāz) are often contrasted, as each represents an extreme in its domain. Istibshār is when the heart fills with such delight that the effect appears on the skin of the face, causing it to brighten. Ishmizāz is when grief and anger become so intense that the spirit contracts inward, leaving a trace of earthly dustiness and darkness on the facial skin.

The Subsequent Supplication: After recounting this strange behavior—which the innate faculty of reason testifies is corrupt—Allāh follows it up with two points regarding the great supplication:

1. Perfect Power: Described by the phrase: {Say, "O Allāh, Originator of the heavens and the earth,} (Qul Allāhumma Fāṭir as-Samāwāti wa al-Arḍ).
2. Complete Knowledge: Described by the Almighty’s statement: {Knower of the unseen and the seen.} (ʿĀlim al-Ghaybi wa ash-Shahādah).

Power is mentioned before Knowledge because knowledge of His being All-Powerful precedes knowledge of His being All-Knowing.

The Plea for Judgment: Then, Allāh states: {You are the Judge between Your servants concerning that over which they used to differ.} (39:46). This means their aversion to monotheism and their joy upon hearing polytheism is a matter whose falsehood is self-evident to reason. Yet, they persist in it. Therefore, no one can remove them from this corrupt belief and false doctrine except You.

Narration (Hadith): It is narrated from Abū Salamah that he asked ʿĀ’ishah (may Allāh be pleased with her) what the Messenger of Allāh (peace and blessings be upon him) used to begin his night prayers with. She replied: "He used to say: 'O Allāh, Lord of Jibrīl, Mīkā’īl, and Isrāfīl, Originator of the heavens and the earth, Knower of the unseen and the seen, You are the Judge between Your servants concerning that over which they used to differ. Guide me to the truth concerning that in which they differed, by Your permission. Indeed, You guide whomever You will to a straight path.'"

Warning and Consequence for the Disbelievers:

When Allāh recounted their false doctrine, He mentioned several things regarding their threat:

1. The Price of Redemption: If these disbelievers possessed all the wealth on earth and possessed the like of it again, they would offer it all as ransom for themselves from that severe punishment.
2. The Unexpected Punishment: {And there will appear to them from Allāh that which they had not anticipated.} (39:47). Meaning, types of punishment will manifest to them that were not in their calculations. Just as the Prophet (PBUH) described the reward in Paradise as: "In it is what no eye has seen, no ear has heard, and no heart has conceived," similarly, regarding punishment, the equivalent occurs: {And there will appear to them from Allāh that which they had not anticipated.}
3. The Manifestation of Deeds: {And the evil consequences of what they earned will appear to them.} This means the effects of those evil deeds they committed will become apparent to them—types of punishment resulting from their acquired sins.
4. Encompassing Punishment: {And that which they used to mock will surround them from all sides.}

Through these points, Allāh draws attention to the magnitude of their punishment.

Surah Az-Zumar (39): Verses 48-51

48. So when adversity touches man, he calls upon Us; then when We bestow upon him a favor from Us, he says, "I have only been given it because of [my] knowledge." Nay, it is a trial, but most of them do not know.

49. Those before them said this, but what they used to earn availed them nothing.

50. And the evil consequences of what they earned have struck them, and those who wronged among these [disbelievers] will be struck by the evil consequences of what they earned, and they will not escape.

51. Have they not known that Allāh extends provision for whom He wills and restricts it? Indeed, in that are signs for a people who believe.

Exegesis:

• The Cycle of Ingratitude (v. 48): When hardship afflicts a person, he calls upon Allāh. But when We grant him a favor from Us, he claims, "I was only given this because of my knowledge/skill." This is false; rather, it is a fitnah (trial/test), but most of them do not know this reality.
• Historical Precedent (v. 49): Those who came before them said the very same thing. However, what they used to acquire (wealth, status, skill) did not benefit them at all when the punishment came.
• Consequences for the Wrongdoers (v. 50): The evil consequences of their earnings struck the previous generations. Similarly, those who have wronged among these people will be struck by the evil consequences of what they earned, and they will not be able to escape (i.e., evade the punishment).
• The Lesson of Sustenance (v. 51): Have they not realized that Allāh is the One Who expands (gives freely) provision for whom He wills and restricts it for whom He wills? Indeed, in this very system of provision and restriction are clear signs (āyāt) for a people who truly believe.