Tafsir of Ghafir 40:56

Ghafir (40): (56) Indeed, those who dispute...

[56] Indeed, those who dispute concerning the verses of Allah without any authority having come to them, nothing is in their breasts except pride, [they will never reach it]. So seek refuge in Allah; indeed, He is the Hearing, the Seeing.

Know that We have previously explained that the discourse at the beginning of this Surah commenced as a refutation of those who dispute concerning the verses of Allah. This discourse continued sequentially until this point.

Here, the Almighty draws attention to the underlying cause that drives these disbelievers to such disputation. He says: {Indeed, those who dispute concerning the verses of Allah without any authority having come to them}—nothing drives them to this futile dispute except pride in their breasts. This pride is what compels them to this false argumentation.

The reason for this pride is that if they were to admit your prophethood, it would necessitate that they fall under your authority, command, and prohibition. This is because prophethood encompasses all dominion and leadership. They harbor a pride that prevents them from accepting being in your service. This is what drives them to these baseless arguments and corrupt disputes.

Then the Almighty says: {nothing is in their breasts except pride, [they will never reach it]}. This means they desire to be independent of your authority but will never achieve this goal; rather, they must inevitably come under your command and prohibition.

Then He says: {So seek refuge in Allah}, meaning, take shelter in Him from the plotting of those who dispute with you. {indeed, He is the Hearing} of what they say, or what you say, {the Seeing} of what you do and what they do. Thus, He will make your judgment effective over them and protect you from their deceit and plotting.

Know that when the Almighty described their disputation concerning the verses of Allah as being without authority or proof, He provided an example for it, saying: {The creation of the heavens and the earth is greater than the creation of mankind}. The One capable of the greater is certainly capable of the lesser.

The structure of this argument is based on three types of inference from one thing to another:

1. Inferring the lesser from the greater: Stating that because someone is capable of the weaker, they must be capable of the stronger. This is invalid.
2. Inferring the similar from the similar: Stating that because someone is capable of a thing, they are capable of something like it. This is a sound inference, as reason dictates that the ruling of a thing applies to its like.
3. Inferring the lesser from the greater: Stating that because someone is capable of the greater and more perfect, it is even more fitting that they are capable of the lesser and inferior. This inference is supremely sound and undeniable by any rational person.

These people admit that Allah (glorified and exalted is He) is the Creator of the heavens and the earth, and they necessarily know that the creation of the heavens and the earth is greater than the creation of mankind. It was incumbent upon them to acknowledge that the One capable of creating the heavens and the earth is capable of resurrecting man, whom He created initially. This is a clear proof supporting this objective.

Despite the strength of this proof, most people—specifically those who deny the Resurrection and Gathering—do not recognize it. Thus, this example demonstrates that these disbelievers dispute Allah's verses without authority or proof, driven only by envy, ignorance, pride, and fanaticism.

When Allah Almighty explained how disputation coupled with pride, envy, and ignorance proceeds, and how disputation coupled with proof and evidence proceeds, He clarified the difference between these two paths by presenting an analogy: {And the blind man and the seeing man are not equal}. This means the one who uses evidence is not equal to the ignorant imitator.

Then He said: {And those who believe and do righteous deeds, nor the evildoer}. The first part refers to the disparity between the knowledgeable person and the ignorant one. The second part refers to the disparity between one who performs righteous deeds and one who performs corrupt and futile deeds.

Then He said: {Little do you remember}. This means that even though they know that knowledge is better than ignorance, and righteous action is better than corrupt action, they rarely reflect in specific instances of belief—whether it is knowledge or ignorance—or in specific actions—whether it is righteous or corrupt. Envy blinds their hearts, causing them to regard ignorance and imitation as pure knowledge, and envy, malice, and pride as pure obedience. This is the meaning of {Little do you remember}.

Note on recitation: 'Asim, Hamzah, and Al-Kisai recited it with the second-person plural pronoun (tattadhakkarūn - you remember), addressing them directly: "Say to them, little do they remember." The rest recited it with the third-person pronoun (yattadhakkarūn - they remember).*

After establishing the proof indicating the possibility of the Day of Judgment, He followed it by informing them of its occurrence and its entry into existence: {Indeed, the Hour is coming; there is no doubt about it, but most of the people do not believe}. "Most people" here refers to the disbelievers who deny the Resurrection and the Hour.

[57] And your Lord says, "Call upon Me; I will respond to you." Indeed, those who are too proud to worship Me will enter Hell [rendered] contemptible.

[58] Allah is the One who made for you the night that you may rest therein and the day [that is] seeing. Indeed, in that are signs for a people who listen.

[59] That is Allah, your Lord, the Creator of all things; there is no deity except Him. So how are you turned away?

[60] Thus are those who were rejecting the verses of Allah turned away.