Ghāfir (The Forgiver): Verse 45

{فوقاه الله سيئات ما مكروا}

(So Allah protected him from the evil of what they plotted.)

It is known that when Allah the Exalted clarified that the man (of the People of Yūsuf) did not fall short in establishing the true religion and defending it, Allah protected him from the stratagems of the disbelievers and the intentions of those who sought him harm.

The statement {فوقاه الله سيئات ما مكروا} (So Allah protected him from the evil of what they plotted) indicates that once he clearly established the truth, they intended him some form of evil.

• Qatādah said: When he mentioned these words (of truth), they intended to kill him. So he fled from them to the mountain, and they sought him but could not reach him.
• It is also said that the meaning of {فوقاه الله سيئات ما مكروا} is that they intended to draw him into disbelief and turn him away from Islam, and Allah protected him from that. However, the first interpretation is more appropriate because the subsequent statement, {وحاق بئال فرعون سوء العذاب} (And the evil of the punishment surrounded the people of Pharaoh), only fits the first interpretation.

{وحاق بئال فرعون سوء العذاب}

(And the evil of the punishment surrounded the people of Pharaoh.)

This means the punishment encompassed them, and they drowned in the sea.

• It is also said that the intended meaning is the Fire mentioned in the verse: {النار يعرضون عليها} (The Fire, they are exposed to it).
• Al-Zajjāj said that {النار} (The Fire) is a substitute (badal) for {سوء العذاب} (the evil of the punishment). He added that it is also permissible for it to be in the nominative case (marfūʿ) based on the implied explanation of {سوء العذاب}, as if someone asked, "What is the evil of the punishment?" and the answer was, {النار يعرضون عليها} (The Fire, they are exposed to it).

Qirā’āt (Recitations):

• Ḥamzah recited {حاق} (ḥāqa) with a kasra on the ḥā’ (ḥiqa), and this is his recitation throughout the Qur'an.
• The rest recited it with a fatḥa (ḥāqa).

{النار يعرضون عليها غدوا وعشيا}

(The Fire, they are exposed to it morning and evening.)

Regarding this phrase, there are several issues:

Our scholars used this verse as evidence for establishing the punishment of the grave. They argue:

1. The verse implies that the Fire is presented to them morning and evening.
2. This cannot refer to the Day of Resurrection, because Allah says: {وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ} (And the Day the Hour appears [it will be said], "Make Pharaoh's people enter the severest of punishment").
3. Nor can it refer to the worldly life, because the presentation of the Fire to them morning and evening did not occur in this life.
4. Therefore, this presentation must have occurred after death and before the Day of Resurrection, which proves the punishment of the grave for them. Since it is established for them, it is established for others, as no one differentiates between them in this regard.

Counter-Argument: Why can it not mean the presentation of admonitions about the Fire in this world? (i.e., when religious reminders about the Fire are presented to the people of religion).

Rebuttal:

1. If it meant admonitions, the meaning would be that words reminding them of the Fire were presented to them. This requires abandoning the apparent meaning of the text and resorting to metaphor. Furthermore, the verse implies that the punishment itself is presented, not just reminders.
2. The verse implies that this punishment occurs specifically at these two times (morning and evening), which contradicts the continuous nature required for the punishment of the grave.

Response to the Counter-Argument:

1. Regarding the first point: In this world, they were presented with words reminding them of the Fire, not the Fire itself.
2. Regarding the second point (the timing): Why is it impossible that in the grave, the punishment is inflicted only during these two times? Then, when the Resurrection comes, they will be cast into the Fire, and the torment will become continuous thereafter.
3. Alternatively, the mention of morning and evening might be a metaphor for continuity, similar to the verse: {وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا} (And they will have their provision therein morning and evening).
4. Regarding the claim that morning and evening do not exist in the grave or after the Resurrection: Why can it not mean that when these times occur for the people of the world, the punishment is presented to them (in the grave)? And Allah knows best.

Recitations:

• Nāfiʿ, Ḥamzah, Al-Kisā’ī, and Ḥafṣ (from ʿĀṣim) recited: {النارُ يُعرَضُونَ عليها} (The Fire, they are exposed to it), meaning it is said to the keepers of Hell: "Admit them into the severest punishment."
• The rest recited: {أَدخِلُوا} (Enter!), meaning it is said to these disbelievers: "Enter the severest punishment."

The first recitation is preferred by Abū ʿUbaydah. He supported it by the word {يُعرَضُونَ} (they are exposed), which is a passive action done to them; thus, {أَدخِلُوا} (Enter) should also be an action done to them (i.e., passive/imperative directed at the keepers). The basis for the second recitation is the preceding phrase: {ادْخُلُوا أَبْوَابَ جَهَنَّمَ} (Enter the gates of Hell).

This concludes the discussion on the story of the Believer of the People of Pharaoh.

Since the discussion on that story led to an explanation of the conditions of the Fire, Allah immediately followed it by mentioning the debates that occur between the leaders and the followers among the people of Hellfire.

{وَإِذْ يَتَحَاجُّونَ فِي النَّارِ}

(And when they dispute with one another in the Fire,)

This means: Mention, O Muhammad, to your people, the time when they dispute, meaning some argue against others.

The nature of their dispute is then explained: the weak (followers) say to the leaders: {إِنَّا كُنَّا لَكُمْ تَبَعًا} (Indeed, we used to follow you in the world).

• The author of Al-Kashshāf said: {تَبَعًا} (followers) is the plural of khādim (servant), or it is a description derived from the verbal noun (maṣdar). {فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيبًا مِّنَ النَّارِ} (So, can you relieve us of a share of the Fire?). Meaning: O leaders, are you capable of warding off a portion of the punishment from us?

The followers know that the leaders have no power to provide such relief. Their purpose in saying this is to maximize the shaming and pain of the leaders' hearts, as it was the leaders who sought to lead these followers into various forms of misguidance.

At this point, the leaders reply: {إِنَّا كُلٌّ فِيهَا} (Indeed, all of us are in it). Meaning: All of us are subject to this punishment. If I had the ability to remove the punishment from you, I would have removed it from myself first.

Then they say: {إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ} (Indeed, Allah has judged between the servants), meaning He delivers to everyone their due share of bliss or punishment.

At this juncture, the followers despair of their leaders and turn to the keepers of Hell, saying: {وَقَالَ الَّذِينَ فِي النَّارِ لِخَزَنَتِهَا ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِّنَ الْعَذَابِ} (And those in the Fire will say to its keepers, "Call upon your Lord to lighten for us the punishment for one day.").

Inquiry: Why did Allah say {وَقَالَ الَّذِينَ فِي النَّارِ لِخَزَنَتِهَا} (And those in the Fire said to its keepers) instead of saying, "And the ones in the Fire said to its keepers"?

Answer: There are two possibilities:

1. The mention of {جَهَنَّم} (Jahannam) is intended for terror and awe.
2. Jahannam is the name of a place that is the deepest part of the Fire, derived from the saying bi’r jahannam (a deep well). The keepers of this place are the greatest in rank among the keepers of Hell in the sight of Allah. When the disbelievers realize this, they seek their help.

The angels (keepers) reply to them: {أَوَلَمْ تَكُ تَأْتِيكُمْ رُسُلُكُم بِالْبَيِّنَاتِ} (Did not your messengers come to you with clear proofs?).

The implication is that before the messengers were sent, the people could argue, {مَا جَاءَنَا مِن بَشِيرٍ وَلَا نَذِيرٍ} (There has come to us no bringer of good tidings and no warner) (Al-Mā’idah: 19). But after the messengers arrived, no excuse or pretext remains, just as Allah says: {وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا} (And We would not punish until We sent a messenger) (Al-Isrā’: 15). This verse indicates that obligation (wājib) is not established except after the coming of the divine law.

Then, those angels tell the disbelievers: "You call upon Him yourselves, for we do not dare to do so." We only intercede under two conditions:

1. The one being interceded for must be a believer.
2. Permission for intercession must be granted.

Neither of these conditions is met here, so our undertaking such an intercession is impossible. But you call upon Him yourselves. Their instruction to call is not out of hope for benefit, but to demonstrate their utter failure, for if a near-station angel's prayer is not heard, how can the prayer of disbelievers be heard?

Then, the angels explicitly state that their supplication will have no effect: {وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ} (And the supplication of the disbelievers is nothing but in vain).

Inquiry: Supplication to Allah is impossible (i.e., Allah is not in need of it). If this is true, it is impossible that He is afflicted by the harm caused by these criminals due to their sins. If affliction is impossible for Him, then the desire for vengeance is impossible in His regard. If this is established, then delivering these great harms to those disbelievers is harm that brings no benefit to Allah nor to any of His servants. It is harm devoid of any beneficial aspect. How, then, is it fitting for the Merciful, the Generous, to persist in this torment forever and for all time, without showing mercy to their need, without hearing their call, and without paying attention to their distress and brokenness? Even the most hard-hearted human would be moved by his generosity and mercy to forgive some of his servants if he inflicted such torment upon them, even though this master is subject to need and benefit/harm. How, then, is this harm fitting for the Most Generous of the generous?

Response: The actions of Allah are not subject to causation (taʿlīl). {لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ} (He is not questioned about what He does, while they are questioned) (Al-Anbiyā’: 23). Since the true judgment has come down in the true Book, acceptance of it is obligatory. And Allah knows best what is correct.

{إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الشُّهَدَاءُ * يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ * وَلَقَدْ آتَيْنَا مُوسَى الْهُدَى وَأَوْرَثْنَا بَنِي إِسْرَائِيلَ الْكِتَابَ * هُدًى وَذِكْرَى لِأُولِي الْأَلْبَابِ * فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَاسْتَغْفِرْ لِذَنبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ}

(Indeed, We will support Our messengers and those who believe in the life of this world and on the Day when the witnesses will stand up— *The Day when the excuse of the wrongdoers will not benefit them, and they will have the curse, and they will have the evil abode. * And We certainly gave Moses the guidance, and We caused the Children of Israel to inherit the Scripture * As guidance and a reminder for those of understanding. * So be patient; indeed, the promise of Allah is true. And ask forgiveness for your sin and exalt [Allah] with praise of your Lord in the evening and in the early morning.)