Tafsir of Ghafir 40:34

Surah Ghafir (The Forgiver), Verse 34

Context: When the believer from Pharaoh's court said, "And whoever Allah lets go astray, there is no guide for him" (Ghafir: 33), he presented an example to support this: the story of Prophet Joseph (peace be upon him).

When Joseph came to his people with clear proofs, they insisted on doubt and suspicion, deriving no benefit from those signs. This indicates that whoever Allah lets go astray has no guide.

Issue 1: Regarding the identity of this Joseph:

1. It is said that this is Joseph, son of Jacob (peace be upon them both).
2. The author of Al-Kashshaf mentions Joseph, son of Ephraim, son of Joseph, son of Jacob, who remained among them for over twenty years.
3. It is also said that the Pharaoh of Moses was the same Pharaoh of Joseph, who lived until Moses' time, or that it was another Pharaoh.

The ultimate goal of all these views is the same: Joseph came to his people with clear proofs (bayyināt).

Regarding what is meant by these bayyināt, there are two opinions:

1. It refers to Joseph's saying: "Are scattered groups better, or Allah, the One, the Subduer?" (Yusuf: 39).
2. It refers to miracles. This view is stronger.

Despite the clear proofs, they remained doubtful and hesitant regarding his prophethood, deriving absolutely no benefit from them. When he died, they said, "Allah will never send a messenger after him." They made this judgment based on mere desire and wishful thinking, without any evidence or proof. They mentioned this only to establish a basis for rejecting subsequent prophets.

Their statement, "And We were never to punish until We sent a messenger," does not affirm the truth of Joseph's message; rather, it is a rejection of the message of the prophet who came after him, compounded by their rejection of Joseph's own message.

Then Allah says: {Thus does Allah let go astray every one who is extravagant and doubtful} (Ghafir: 34). This means that Allah lets go astray every one who is excessive in disobedience and doubtful in their religion. Al-Ka'bi said this verse is evidence for the Mu'tazila (Qadariyyah) because Allah clarified their disbelief and then stated that He only let them go astray due to their extravagance and doubt. Thus, it is established that Allah does not lead astray a servant unless that servant has already deviated from the religion.

Allah then explains the reason for their persistence in doubt and extravagance: {Those who dispute concerning the signs of Allah without any authority [Sultan]} (Ghafir: 35). "Without any authority" means without proof, relying either on mere imitation (taqlīd) or on flimsy, base suspicions. {Great is the hatred in the sight of Allah}. Al-Maqt (hatred/abhorrence) means that a person reaches a high status among people, yet Allah hates him, despises him, and reveals his disgrace and wretchedness.

Issues in this part:

Issue 1: Their condemnation for disputing without authority indicates that disputation based on evidence is good and true, and it invalidates mere imitation.

Issue 2: The Judge (Al-Qadi) said that Allah's abhorrence (maqt) of their actions proves that their actions are not created by Allah, because it is impossible for Him to be the agent of an act while simultaneously abhorring it.

Issue 3: The verse indicates that it is permissible to describe Allah as abhorring some of His servants. However, this attribute must be interpreted metaphorically (ta'wīl) when applied to Allah, similar to attributes like anger (ghaḍab), shyness (ḥayā’), and wonder (ta‘ajjub).

Then Allah clarifies that this abhorrence occurred not only with Allah but also with those who believed: {and so does Allah seal every arrogant, tyrannical heart} (Ghafir: 36).

Issues in this part:

Issue 1: Regarding the reading of the phrase:

• Ibn 'Amir, Abu 'Amr, and Qutaybah (from Al-Kisā'ī) read it as {على كل قلبٍ متكبرٍ} (upon every arrogant heart), where mutakabbir (arrogant) is an adjective for qalb (heart).
• The rest read it without tanwīn (vocalization mark) as {على كل قلبِ متكبرٍ} (upon the heart of every arrogant one), implying an iḍāfah (genitive construction).

Abu 'Ubayd preferred the iḍāfah reading for several reasons:

1. 'Abdullah read it as {على كل قلب متكبر} (without tanwīn), supporting this reading.
2. Describing the human being with arrogance and tyranny is more appropriate than describing the heart with them.

Those who read with tanwīn argue that arrogance is attributed to the heart elsewhere (e.g., "Indeed, in their breasts is nothing but arrogance" - Ghafir: 56) and that the verse could mean "upon every possessor of an arrogant heart" (by omitting the possessor, dhū). Some also argue that the true human being is the heart. (This discussion is lengthy and has been covered in the commentary on "The Trustworthy Spirit descended it upon your heart" - Ash-Shu'arā': 193-194). Those who use iḍāfah must assume an omitted word, meaning: "Allah seals the heart of every arrogant person."

Issue 2: The discussion concerning sealing (ṭab‘), rust (rayn), hardness (qaswah), and veiling (ghishāwah) has been exhaustively covered earlier in this book.

Our associates (Ashābi'una) argue that {Thus does Allah seal} indicates that the sealing is from Allah. The Mu'tazila argue that {Thus does Allah seal every arrogant, tyrannical heart} indicates that this sealing only occurs because the person was inherently arrogant and tyrannical. Thus, the verse becomes evidence for both groups from one perspective, and against them from another.

The position we have chosen accommodates both aspects: Allah creates the impulses for arrogance and leadership in the heart. These impulses then prevent the acceptance of obedience and submission to Allah's command. Therefore, the doctrine of Divine Decree (Qaḍā’ wa Qadar) remains valid, and the reason for being prevented from the religion—being tyrannical and arrogant—also remains valid. Thus, the doctrine we have chosen regarding Divine Decree is the one that aligns with the wording of the Qur'an from beginning to end.

Issue 3: The difference between al-mutakabbir (the arrogant one) and al-jabbār (the tyrant) must be explained. Muqātil said: The arrogant one refuses to accept Tawḥīd (monotheism), and the tyrant acts unjustly without right. I say: Perfect happiness consists of two things: glorifying Allah's command and showing compassion to Allah's creation. According to Muqātil's view, arrogance is the opposite of glorifying Allah's command, and tyranny is the opposite of compassion toward Allah's creation. (And Allah knows best.)

Surah Ghafir, Verses 37-39

{And Pharaoh said, "O Haman, build me a lofty palace, 7 That I may reach the ways, 8 The ways to the heavens, and look upon the God of Moses; and indeed, I think him a liar." And thus was the evil of his deed made attractive to Pharaoh, and he was averted from the way. And the plot of Pharaoh was not but in ruin.} (Ghafir: 36-39)