Tafsir of Ghafir 40:15

Surah Ghafir (40): Verse 15

{رفيع الدرجات ذو العرش يلقي الروح من أمره على من يشاء من عباده لينذر يوم التلاق}

It is important to note that after mentioning His signs of greatness and honoring people by sending down sustenance, the Almighty mentions three more attributes of Majesty and Greatness in this verse: {Rafi' al-Darajat, Dhu al-'Arsh, Yulqi ar-Ruh} (Exalted in Rank, Owner of the Throne, He casts the Spirit by His command).

The scholar of Kashshaf states that these are three predicates for the pronoun Huwa (He) mentioned in the preceding verse (40:13), or predicates for an implied subject. They vary in definiteness and indefiniteness. It has also been recited with the accusative case for Rafi' al-Darajat as an expression of praise.

We must explain these three attributes:

The term Rafi' (Exalted/Raising) can imply either the one who raises (the Raiser) or the one who is raised (the Elevated).

If interpreted as the Raiser (the one who raises):

1. Allah raises the ranks of the Prophets and the Saints to specific degrees, as He says: {And there is none of us except that he has a known station} (As-Saffat: 164).
2. He has designated a specific rank for every scholar, as He says: {Allah will raise those who have believed among you and those who were given knowledge, degrees} (Al-Mujadila: 11).
3. He has designated a specific rank for every physical body, dividing them into elemental, celestial/planetary, and those related to the essence of the Throne and the Footstool, giving some higher ranks than others.
4. He has assigned a specific station in creation, sustenance, and lifespan for everyone: {And it is He who made you successors on the earth and raised some of you above others in degrees} (Al-An'am: 165).
5. He has assigned a specific degree of causes for happiness or misery in this world, and corresponding effects in the Hereafter, for every fortunate and unfortunate person.

If interpreted as the Elevated (the one who is raised): He, the Glorified, is the most elevated of all existing things in every attribute of perfection and majesty.

1. In the essence of existence: He is the most elevated because He is Wajib al-Wujud (Necessary Existent) by Himself, while everything else is contingent (mumkin) and dependent upon Him.
2. In the permanence of existence: He is the most elevated because He is eternally existent (Azali) and everlasting (Abadi), the beginning of all else without a beginning, and the end of all else without an end.
3. In Knowledge: He is the Knower of all entities, attributes, universals, and particulars, as He says: {And with Him are the keys of the unseen; none knows them except He} (Al-An'am: 59).
4. In Power: He is the highest of the powerful because in His existence and all His perfections, He is independent of everything else, while everything else is dependent upon Him for its existence and perfections.
5. In Unity: He is the One to whom no opposite, equal, partner, or peer can possibly exist.

Conclusion on the meaning: If we interpret Rafi' as the Raiser, it means that every degree, virtue, mercy, and honor bestowed upon anything other than Him is due to His creation, decree, grace, and mercy. If we interpret it as the Elevated, it means He is the most elevated and highest of all existing things in all attributes of majesty and honor.

This means He is the Master, Manager, and Creator of the Throne.

Some ignorant people, influenced by anthropomorphism (Tashbih), argue based on this phrase and {Rafi' al-Darajat} that "degrees" refers to the heavens, and "Owner of the Throne" means He is physically located on the Throne above the seven heavens. This is a grave fabrication against Allah. We have already demonstrated with clear rational proofs that Allah being a body or being in a direction is impossible. Furthermore, the literal wording does not necessitate their claim; {Dhu al-'Arsh} only implies His relation to the Throne, which is satisfied by Him being its Owner and bringing it into existence from non-existence. There is no necessity to adopt a false and corrupt view.

The wisdom in specifically mentioning the Throne is that it is the greatest of bodies. The purpose is to demonstrate the perfection of His Divinity and the reach of His Power; the greater the object subject to His management and decree, the stronger the evidence for His perfect power.

This involves several discussions:

First Discussion: The Meaning of the Spirit (Ar-Ruh) The correct view is that Ar-Ruh here refers to Revelation (Wahy). We elaborated on why Revelation is named the Spirit in the beginning of Surah An-Nahl when explaining {He sends down the angels with the Spirit of His command} (An-Nahl: 2), and also in the verse {Or was one who was dead and We gave him life} (Al-An'am: 122).

The essence of the matter is that the life of the spirits comes through divine gnoses (ma'arif) and sacred illuminations (jalaya qudsiyya). Since Revelation is the cause for the attainment of these spiritual lives, it is named the Spirit, just as the physical spirit is the cause of physical life.

Connection to Divine Majesty (Subtle Points of Unveiling - Kashf): The perfection of Allah's greatness is beyond the grasp of intellects and understandings. The complete way to define Him to the extent of human capacity is to state the general rational concept, followed by mentioning tangible realities that confirm that rational concept, thereby reinforcing the intellect.

1. {Rafi' al-Darajat}: This is either interpreted as the Raiser (indicating the effect of His power in creating contingent beings with varying degrees and states) or the Elevated (indicating His transcendence in majesty above all beings). This is the rational, demonstrative statement.
2. Confirmation through Tangibles: Allah confirms this general statement because everything besides Him is either physical or spiritual. This verse shows that both categories are subject to His control.
   • Physical things: The greatest of them is the Throne. His statement {Dhu} (Owner/Possessor) indicates His dominion over the entirety of the physical realm. Since the Throne is a tangible object, this tangible reality confirms the rational concept (i.e., His exaltation).
   • Spiritual things: All spiritual realities are subject to Him, indicated by {Yulqi ar-Ruh min Amrihi}.

The Pillars of Revelation: The most noble manifestation in the spiritualities of this world is the appearance of the effects of Revelation. Revelation is established upon four pillars:

1. The Sender: Allah the Glorified. Hence, He attributes the casting of the Spirit to Himself: {Yulqi ar-Ruh}.
2. The Sending/The Revelation: This is what is named the Spirit (Ar-Ruh).
3. The Means of Conveyance: The arrival of Revelation from Allah to the Prophets can only occur through the angels, indicated by {min Amrihi} (by His command). This spiritual pillar is called Amr (Command), as in {And He inspired in every heaven its command} (Fussilat: 12) and {Unquestionably, His is the creation and the command} (Al-A'raf: 54).
4. The Recipients: The Prophets to whom Allah casts the Revelation, indicated by {'ala man yasha'u min 'ibadihi} (upon whom He wills of His servants).
5. The Ultimate Purpose: The primary objective of casting this Revelation is that the Prophets guide creation from the world of the physical to the world of the Hereafter, urging them to turn away from physical matters and incline toward spiritual ones. This is alluded to by the following verses: {to warn of the Day of Meeting, the Day when they will emerge}. This is a wondrous arrangement indicating high insights from divine unveiling knowledge.

We must now explain why the Day of Resurrection is called the Day of Meeting, and how many attributes Allah mentioned for it in this Surah.

Reasons for Naming it the Day of Meeting (Yawm al-Talaq):

1. The souls were separated from the bodies; on that Day, the souls will meet the bodies.
2. All creatures will meet, and some will stand before others to witness their state.
3. The inhabitants of the heavens will descend to the inhabitants of the earth, so the heavenly and earthly beings will meet, as in {and the Day the heaven is split open with clouds and the angels are sent down in successive waves} (Al-Furqan: 25).
4. Everyone will reach the recompense for their deeds, which is a form of "meeting their deeds" (as in the saying, "So-and-so met his deeds").
5. It may be derived from {whoever would hope to meet his Lord} (Al-Kahf: 110) and {Their greeting on the Day they meet Him will be, "Peace"} (Al-Ahzab: 44).
6. The worshippers and the worshipped will meet.
7. Adam (peace be upon him) and the last of his progeny will meet.
8. Maymun ibn Mahran said: The oppressor and the oppressed will meet. A man might have wronged another and separated from him, unable to find him or recognize him later, but on the Day of Resurrection, they will both be present and meet each other.

(Note on Recitation: Ibn Kathir recited al-talaqi and al-tinadi with the ya' retained both in connection and pause, and hadi and waqi with the ya' retained in pause and tanwin in connection.)

Attributes Allah Mentioned for the Day of Resurrection in this context:

First Attribute: Being the Day of Meeting (as explained above).

Second Attribute: {Yawma hum barizun} (The Day they emerge) There are several interpretations of this emergence:

1. They emerge from the depths of their graves.
2. They are manifest and visible, with nothing concealing them—no mountain, hill, or building—because the earth will be a level, smooth expanse (safsāf). They will also be naked, uncovered, as the Hadith states: (They will be gathered naked, barefoot, uncircumcised).
3. It is a metaphor for the manifestation of their deeds and the unveiling of their secrets, as in {The Day the secrets are tested} (At-Tariq: 9).
4. The human rational souls, which were immersed in the darkness of the bodies' deeds in this world, will turn completely away from managing physical matters and face the realm of the Hereafter and the gathering of spiritualities, as if they have emerged from being hidden within and concealed by the physical bodies.

Third Attribute: {La yakhfa 'ala Allahi minhum shay'} (Nothing will be hidden from Allah of them) This means: On that Day, nothing will be hidden from Allah concerning them. The purpose is a warning: when they emerge from their graves, gather, and meet, Allah knows everything each one did and will recompense accordingly—good for good, evil for evil. This is similar to {That Day you will be presented; not hidden from Allah will be any secret} (Al-Haqqah: 18), {The Day the secrets are tested} (At-Tariq: 9), {When what is in the graves is scattered, and what is in the breasts is made apparent} (Al-'Adiyat: 9-10), and {That Day, it will report its news} (Az-Zalzalah: 4).

Addressing the Question: If nothing is hidden from Allah on any day, why specify this day? Answer: In the world, people used to imagine that when hidden by walls and veils, Allah did not see them or their deeds. On that Day, they will be in a state of emergence and exposure where they cannot harbor such delusions. This relates to {But you thought that Allah did not know much of what you were doing} (Fussilat: 22) and {They conceal themselves from people, but they cannot conceal themselves from Allah} (An-Nisa: 108). This is the meaning of {And they will be displayed before Allah, the One, the Prevailing} (Ibrahim: 48).

Fourth Attribute: {Liman al-Mulk al-Yawm? Lillahil-Wahidil-Qahhar} (To whom belongs the Sovereignty this Day? To Allah, the One, the Prevailing) The implied structure is: On that Day, a caller will cry out, "To whom belongs the Sovereignty this Day?"

Two views on when this call occurs:

1. View 1 (The weak view): Commentators say that when everyone in the heavens and the earth perishes, the Lord will say, "To whom belongs the Sovereignty this Day?" Since no one answers, He answers Himself: {To Allah, the One, the Prevailing}. Scholars of Usul (principles of jurisprudence) consider this view weak for several reasons:
   • The text indicates this call happens on the Day of Meeting, the Day of Emergence, and the Day every soul is recompensed—times when people are alive. Thus, the claim that it happens only after the annihilation of all creation is refuted.
   • Speech must have a purpose. If others are absent (as per this view), the speech is either for self-preservation (impossible for Allah), for deriving pleasure (impossible for Allah), or for worship (impossible for Allah). Therefore, the view that Allah speaks this call upon the annihilation of all creatures is baseless.

2. View 2 (The stronger view): On the Day of Meeting, when the first and last are present and manifest before Allah, a caller will proclaim, {Liman al-Mulk al-Yawm?}. All present will reply, {Lillahil-Wahidil-Qahhar}. The believers will say it out of delight, having attained this high station. The disbelievers will say it out of humiliation and regret for missing this declaration in the world. Those holding this view concede that if the first view (from Ibn Abbas and others) is sound, the call might be mentioned after the annihilation of humans, but in the presence of angels who hear it.

We also add that under this second view, it is possible that the questioner and the respondent are both Allah, or that the questioners are one group of angels and the respondents another. All are possible; there is no definitive proof for any specific assignment.

Why is this call specific to that Day? In the world, people were deluded by apparent causes (asbab). Our father, Sheikh Imam, used to say: "Were it not for the causes, no doubter would doubt." On the Day of Resurrection, the causes will cease, the lords (of those causes) will be dismissed, and nothing will remain except the decree of the Cause of causes. Hence, the call is specific to that Day.

However, although the literal wording suggests specificity to that Day, the statement {Lillahil-Wahidil-Qahhar} implies that this declaration of sovereignty is eternally true in meaning. Allah is the Necessary Existent by Himself, and He is One. Everything else is contingent and exists only by the will of the Necessary Existent, which means favoring existence over non-existence—which is a form of overpowering (qahr) the weaker side (non-existence). Thus, the Divine Sovereign is eternally One and Prevailing. Since His quality of being Prevailing (Qahhar) is eternal, the declaration {Liman al-Mulk al-Yawm?} remains eternally true in meaning from beginning to end.

Fifth Attribute: {Al-Yawma tujza kullu nafsin bima kasabat} (This Day every soul will be recompensed for what it earned) After explaining the attributes of overwhelming power on that Day, Allah follows up by explaining the attributes of Justice and Grace: {This Day every soul will be recompensed for what it earned}.

First Issue: This statement includes three matters:

1. Affirming Acquisition (Kasb) for humans.
2. That this acquisition necessitates Recompense (Jaza').
3. That this recompense is fully received on that Day. This concise phrase encompasses these three fundamental principles, which are of immense religious significance and have been established repeatedly.

• On Acquisition: It means the limbs are sound and capable of action and inaction. As long as this equilibrium remains, action or inaction cannot proceed. When a motive for action or inaction arises, the action or inaction must occur.
• On Recompense: Actions are of two types: those motivated by seeking worldly physical benefits, and those motivated by seeking spiritual benefits whose perfection is only apparent in the Hereafter. Experience shows that frequent actions lead to firmly established habits (malakat). Whoever is dominated by the first type becomes deeply attached to the world and the physical; at death, separation from their desire occurs in the most severe way, and tribulation increases. Whoever is dominated by the second type, at death, separates from what is detested and connects with what is beloved, leading to immense blessings. This is the meaning of acquisition and why it necessitates recompense. Thus, perfect recompense can only occur on the Day of Resurrection—this is a general rational law, which the true Sharia strengthens through the details of deeds and sayings.

Second Issue: This verse is a great foundation in the principles of Jurisprudence (Usul al-Fiqh). We argue that if any form of harm (darar) were legislated, it would either be legislated as recompense for a crime or not as recompense. Both cases are false.

1. It cannot be legislated as recompense: Because this text implies the deferral of recompense until the Day of Resurrection; establishing it in this world would contradict this text.
2. It cannot be legislated outside of recompense: Because Allah says, {Allah intends for you ease and does not intend for you hardship} (Al-Baqarah: 185), and {And He has not placed upon you in religion any difficulty} (Al-Hajj: 78), and the Prophet (PBUH) said, "No harm nor reciprocal harm in Islam." We set aside these general principles when harm is a recompense or when there is specific permission (like slaughtering animals). Therefore, harm remains prohibited in all other cases. The principle is that harm and pain are fundamentally forbidden unless a specific text permits them, in which case the specific overrides the general.

Sixth Attribute: {La dhulma al-Yawm} (No injustice this Day) Since Allah stated that recompense occurs, He followed it by confirming that no injustice will occur in that recompense. The scholars define injustice in recompense as falling into four categories:

1. A person deserves reward but is denied it.
2. A person is given part of their due but not the whole.
3. A person is punished when they deserve no punishment.
4. A person deserves punishment but is punished excessively beyond their due. The statement {La dhulma al-Yawm} negates all four types. Al-Qadi noted that this verse strongly refutes the view of the Mujbirah (fatalists), because according to them, injustice is common, except when it originates from Allah. If Allah creates disbelief in someone and then punishes them for it, that is the very essence of injustice (and the answer to this is already known).

Then Allah says: {Indeed, Allah is swift in account}. Mentioning this here is highly appropriate because after establishing that there will be no injustice, He follows it by stating that He is swift in reckoning, indicating that they will receive what they deserve immediately.

Surah Ghafir (40): Verses 16-21

{Wa anzhirhum yawmal-āzifati idh al-qulūbu ladā al-hanājiri kāzhimīn. Mā liz-zālimīna min hamīmin walā shafī'in yutā'. Ya'lamu khā'inata al-a'yuni wamā tukhfī as-sudūr. Wallāhu yaqdhī bil-haqq. Walladhīna yad'ūna min dūnihi lā yaqdhūna bishay'. Inna Allāha huwa as-Samī'u al-Basīr. Awalam yasīrū fī al-ardh fayanzurū kayfa kāna 'āqibatu alladhīna kānū min qablihim? Kānū hum ashadda minhum quwwatan wa āthāran fī al-ardh fa akhadhahum Allāhu bidhunūbihim. Wamā kāna lahum min Allāhi min wāq. Dhālika bi'annahum kānat ta'tīhim rusuluhum bil-bayyināti fakafarū, fa akhadhahum Allāhu. Innahu Qawiyyun Shadīdu al-'Iqāb.}

And warn them of the Approaching Day, when hearts will be in the throats, restraining [their breath], for the wrongdoers there will be no devoted friend and no intercessor to be obeyed. He knows the stealthy glances and what the breasts conceal. And Allah judges with truth, while those they invoke besides Him judge nothing. Indeed, Allah is the Hearing, the Seeing. Have they not traveled through the earth and observed how the end of those before them was? They were greater than them in strength and in the traces they left in the earth, but Allah seized them for their sins. And there was not for them from Allah any protector. That was because their messengers used to come to them with clear proofs, but they disbelieved. So Allah seized them. Indeed, He is Powerful, Severe in Punishment.

Verse 17: Warning of the Approaching Day {Wa anzhirhum yawmal-āzifati...} (And warn them of the Approaching Day...)

• The Approaching Day (Yawm al-Azifah): This refers to the Day of Resurrection, which is near, even if it seems distant to people.
• {idh al-qulūbu ladā al-hanājiri kāzhimīn} (when hearts will be in the throats, restraining [their breath]): This describes extreme terror. Their hearts will rise into their throats due to fright, making them unable to swallow or speak (kāzhimīn means suppressing or restraining).
• {Mā liz-zālimīna min hamīmin walā shafī'in yutā'} (for the wrongdoers there will be no devoted friend and no intercessor to be obeyed): The wrongdoers (zālimūn) will have no intimate friend (hamīm) to help them, nor any intercessor whose plea will be accepted.

Verse 18: Allah's Omniscience {Ya'lamu khā'inata al-a'yuni wamā tukhfī as-sudūr} (He knows the stealthy glances and what the breasts conceal). Allah knows the hidden intentions and the secret movements of the eyes (deceitful glances) and what the hearts hide of disbelief or malice.

Verse 19: Divine Judgment vs. False Idols {Wallāhu yaqdhī bil-haqq...} (And Allah judges with truth...). Allah judges justly and truly. In contrast, {Walladhīna yad'ūna min dūnihi lā yaqdhūna bishay'} (while those they invoke besides Him judge nothing). The idols and false deities they call upon have no power to judge or decide anything. {Inna Allāha huwa as-Samī'u al-Basīr} (Indeed, Allah is the Hearing, the Seeing). This confirms His attributes necessary for perfect judgment.

Verse 20: Learning from Past Nations {Awalam yasīrū fī al-ardh fayanzurū...} (Have they not traveled through the earth and observed...). This is an admonition to use rational observation. They should look at the ruins of previous nations who were stronger in power and left greater physical marks on the earth. {fa akhadhahum Allāhu bidhunūbihim. Wamā kāna lahum min Allāhi min wāq} (but Allah seized them for their sins. And there was not for them from Allah any protector). Their strength availed them nothing against Allah's punishment.

Verse 21: The Reason for Their Destruction {Dhālika bi'annahum kānat ta'tīhim rusuluhum bil-bayyināti fakafarū...} (That was because their messengers used to come to them with clear proofs, but they disbelieved...). The reason for their destruction was their rejection of the clear evidence brought by their messengers. {fa akhadhahum Allāhu. Innahu Qawiyyun Shadīdu al-'Iqāb} (So Allah seized them. Indeed, He is Powerful, Severe in Punishment). This concludes the warning by emphasizing His absolute Power and the severity of His retribution against those who reject the truth.