ﲂ ﲃ ﲄ ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜ
And We appointed for them companions who made attractive to them what was before them and what was behind them [of sin], and the word has come into effect upon them among nations which had passed on before them of jinn and men. Indeed, they [all] were losers.
Tafsir
Verse range: 41:25
{وَقَيَّضْنَا لَهُمْ قُرَنَاءَ}
And We appointed for them companions [who made fair seeming to them what was before them and what was behind them].
After mentioning the severe warning in this world and the Hereafter for those disbelievers, God follows it up by mentioning the reason they fell into that disbelief: {And We appointed for them companions}. There are several issues regarding this verse:
The author of Al-Ṣiḥāḥ (the dictionary) states: The expression qāyaḍtu ar-rajula muqāyaḍatan means I bartered with him for goods, and they are two qayḍān (pairs), just as two sellers are called bayʿān. Qayyaḍa Allāhu fulānan means God brought someone to him and provided him with that person. This is the basis for the Almighty's saying: {And We appointed for them companions}.
Our associates (the Ash'arites) use this verse as evidence that God wills disbelief from the disbeliever. They argue that since God mentioned that He appointed those companions for them, and He knew that whenever He appointed those companions, they would beautify falsehood for them, then whoever performs an act while knowing certainly that this act inevitably leads to a consequence must intend that consequence. Thus, they conclude that since God appointed those companions for them, He must have willed that disbelief from them.
The Mu'tazilite Response (Al-Jubba'i): Al-Jubba'i responded by saying:
Rebuttal to Al-Jubba'i: The strength of our associates' argument lies in what we mentioned: whoever performs an act and knows certainly that it leads to a consequence intends that consequence. Here, God appointed those companions, knowing certainly that their appointment would lead them to that disbelief and misguidance. Al-Jubba'i's argument does not refute this.
As for his claim that if God willed sins, the doers would be obedient: We say that if the one who does what another wills were obedient to him, then God would have to be obedient to His servants when they do what they will—which is clearly false. Furthermore, this is a verbal trap. If by "obedience" you mean "doing what is willed," then this is affirming the thing upon itself (a tautology). If you mean something else, it requires clear explanation to be examined for validity.
There is a difference of opinion regarding the meaning of {فَزَيَّنُوا لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ} (So they made fair seeming to them what was before them and what was behind them). Al-Zajjaj mentioned two views:
A second view: They made fair seeming the deeds they were currently doing and witnessing, and what was behind them (the past) which they claimed to know. Ibn Zayd interpreted it as: They made fair seeming to them the evil deeds they had already done and the base deeds that remained for them to do.
{وَحَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ إِنَّهُمْ كَانُوا خَاسِرِينَ}
And the Word concerning them has been fulfilled, among nations who had passed away before them of jinn and humankind. Indeed, they were losers.
The phrase fī umamin (among nations) is in the accusative case (naṣb) as a circumstantial clause (ḥāl) referring to the pronoun in ʿalayhim (upon them). The meaning is: The decree has been fulfilled upon them while they are included among the nations of those who passed away before them from the jinn and humankind, [the decree being] {Indeed, they were losers}.
Our associates also use this verse as proof: Since God informed that the decree {has been fulfilled upon them}, if they were not disbelievers, this true decree would become false, this knowledge would become ignorance, and this true report would become a lie. All of this is impossible, and anything leading to the impossible is also impossible. Thus, it is established that the issuance of faith from them and the non-issuance of disbelief from them is impossible.
The discourse began earlier in the Surah, starting from {And they say, "Our hearts are within coverings from what you call us to,"} (Fussilat: 5) up to {“Do [as you will]; indeed, we are doing [our part].”} (Fussilat: 10). God answered their doubts with various responses, and the discourse continued to this point.
Then, God recounts another doubt they raised:
{وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ}
And those who disbelieve say, "Do not listen to this Qur'an and speak in vain during it that perhaps you will overcome."
The author of Al-Kashshāf noted that it is read with both an open ghayn (غَوا) and a closed ghayn (غُوا). Laghā yalghī and yalghu. Lughw (vain talk) is speech that is worthless and yields no benefit.
These people knew that the Qur'an was speech equal in meaning and wording, and that everyone who heard it recognized the majesty of its wording, was captivated by its meanings, and judged by their intellect that it was true speech worthy of acceptance. Therefore, they devised plans to prevent people from listening to it. Some said to others: {Do not listen to this Qur'an} when it is recited, and occupy yourselves during its recitation by raising voices with nonsensical stories, corrupt poetry, and vain words, so that you confuse the reciter and overwhelm his recitation, just as the Quraysh used to advise each other.
The meaning is: Do vain and false actions during the recitation of the Qur'an so that its reading does not become comprehensible to the people. By this method, you will overcome Muhammad (peace be upon him). This was their ignorance, as they were admitting that they were engaging in vain and false actions, while God Almighty supports Muhammad by His grace.
When God mentioned this, He threatened them with severe punishment:
{فَلَنُذِيقَنَّ الَّذِينَ كَفَرُوا عَذَابًا شَدِيدًا}
So We will surely cause those who disbelieve to taste a severe punishment.
The word dhawq (tasting) is usually mentioned for a small amount given for trial. Yet, God described that taste as a severe punishment. If a small portion of it is a severe punishment, what must the state of a large portion be?
Then He said:
{وَلَنَجْزِيَنَّهُمْ أَسْوَأَ الَّذِي كَانُوا يَعْمَلُونَ}
And We will surely recompense them with the worst of what they used to do.
There is a difference of opinion on this:
Then God said:
{ذَٰلِكَ جَزَاءُ أَعْدَاءِ اللَّهِ النَّارُ}
That is the recompense of the enemies of Allah: the Fire.
This means that after God said in the preceding verse, {And We will surely recompense them with the worst of what they used to do}, He clarified that this "worst" thing made the recompense for the enemies of God is the Fire.
Then God said:
{لَهُمْ فِيهَا دَارُ الْخُلْدِ}
For them therein is the Home of Eternity.
Meaning, within the Fire (the abode of evil deeds), there is a specific dwelling prepared for them: the abode of eternal punishment. {The recompense of the enemies of Allah is the Fire}—meaning, recompense for their vain talk during recitation. This was done out of denial because when they realized the Qur'an reached the level of inimitability (iʿjāz), they feared that if people heard it, they would believe. Thus, they devised that corrupt method. This indicates that they knew it was a miracle, but they denied it out of envy.
When God clarified that what drove them to disbelief—which necessitated severe punishment—was associating with evil companions, He mentioned that upon falling into severe punishment, the disbelievers will say:
{رَبَّنَا أَرِنَا الَّذَيْنِ أَضَلَّانَا مِنَ الْجِنِّ وَالْإِنْسِ}
"Our Lord, show us those two who misguided us, of the jinn and humankind."
The reason for mentioning these two categories (jinn and humankind) is that the devil has two types: a devil from the jinn and a devil from humankind. God says: {And thus have We appointed for every prophet an enemy—devils from humankind and jinn} (Al-An'am: 112), and {Who whispers into the breasts of mankind, [from] among the jinn and mankind} (An-Nas: 5).
It is also said that the two are Iblis (Satan) and Qabil (Cain), because disbelief is the tradition of Iblis, and unjustified killing is the tradition of Qabil.
It is read Arinā with a quiescent rā’ (أَرْنَا) due to the heaviness of the kasra, similar to saying fakhdh instead of fakhidh. Another interpretation is that it means "Grant us those who misguided us." Al-Khalil narrated that if you say Arinī thōbak (Show me your garment) with a kasra, it means "Let me see it." If you say it with a sukūn (quiescent rā’), it means "Give me your garment."
Then God said:
{نَجْعَلْهُمَا تَحْتَ أَقْدَامِنَا}
We will place them under our feet.
Muqatil said: They will be beneath us in the Fire, {L
Some of my students who lean towards philosophy suggested that the meaning of "those two who misguided us" refers to Lust (Shahwa) and Anger (Ghadab). This is alluded to in the story of the angels when they said: {Will You place upon it one who causes corruption therein and sheds blood?} (Al-Baqarah: 30). They interpreted {We will place them under our feet} as: "O our Lord, help us so that we may place Lust and Anger beneath the feet of the sacred essence of the soul (Nafs al-Qudsiyyah)." Being under their feet means they are subjugated to the sacred soul and obedient to it, and they are not the ones who are held accountable or overpower it.
{إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ * نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنْفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ * نُزُلًا مِنْ غَفُورٍ رَحِيمٍ}
Indeed, those who say, "Our Lord is Allah," and then remain steadfast - the angels will descend upon them, [saying], "Do not fear and do not grieve, but receive good tidings of Paradise which you were promised. * We are your allies in worldly life and in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you ask for. * [This is] a reception/hospitality from a Forgiving, Merciful [Lord]."
