Tafsir of An-Najm 53:26

Surah An-Najm (The Star): Verse 26

وَكَم مِّن مَّلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَاءُ وَيَرْضَىٰ

(And how many an angel is in the heavens whose intercession avails nothing, except after Allah has given permission to whomever He wills and is pleased with.)

The connection of this verse to the preceding one, {فَلِلَّهِ الْآخِرَةُ وَالْأُولَىٰ} (To Allah belongs the Hereafter and the First), has been previously explained. If we hold that the meaning is that Lat, Uzza, and others have no share in command, then {فَلِلَّهِ الْآخِرَةُ وَالْأُولَىٰ} implies that associating others in intercession is impermissible. The polytheists claim, "We do not associate anything with Allah, but these [idols] are our intercessors." The response is: How can these intercede when even those in the heavens do not possess the right to intercede?

The word Kam (كم) is used for quantifying measures.

1. Interrogative Use: When seeking specification (e.g., "How many cubits is its length?"). It is similar to Kayfa (كيف) for specifying states, and Ayyun (أي) for specifying individuals, and Mā (ما) for specifying realities.
2. Informative Use (خبرية): When stating a quantity generally (e.g., "How many men honored me?" meaning: Many of them honored me).

Questions Regarding Kam:

1. Why is the preposition Min (من) not allowed with the interrogative Kam, but allowed with the informative Kam?
2. Why is the tamyīz (specifier) of the interrogative Kam in the accusative case, while the tamyīz of the informative Kam (when Min is used) is in the genitive case?
3. Kam is used informatively in contrast to Rubba (رب), yet Kam is a noun while Rubba is a particle.

Answers:

1. Min is used where specification by addition is required (e.g., "a ring of silver"). Since the interrogative Kam is not used with addition in this manner, Min is not permitted.
2. The origin of the tamyīz is the genitive case (addition).
3. The preposition Min can enter upon Kam when used informatively (e.g., "To how long will you be patient?" or "In how many days did you come?"). When Min is prefixed to Kam and the tamyīz is plural (e.g., {وَكَم مِّن مَّلَكٍ}), it means "many of the angels." While Rubba implies fewness, it cannot stand in for "few" in the way Kam stands for "many."

The pronoun refers back to the meaning (the angels), not the singular word. If it were singular (Shafā‘atuhu), it would refer back to the word itself.

If one says, "How many men did you see?" (Kam min rajulin ra’aytuhu) or "How many men did you see them?" (Kam min rujūlin ra’aytuhum), is there a difference in meaning?

Yes. Since Allah said {لَا تُغْنِي شَفَاعَتُهُمْ} (Their intercession avails nothing), it means the intercession of all of them collectively. If He had said Shafā‘atuhu (singular), it would imply that the intercession of each individual among the many angels avails nothing. This might lead someone to think that their collective intercession could be effective.

Points Highlighting the Magnitude of the Matter:

1. Kam (كم): Used for multiplication/abundance.
2. Malak (ملك): The noblest of created beings.
3. Fī al-Samāwāt (في السماوات): Indicates their high station, close proximity to bliss.
4. The Collective Reference in Shafā‘atuhum (شفاعتهم): Their unified action regarding the matter.

All these elements serve to refute the claim that idols intercede. How can inanimate objects (the lowest of things) intercede when the intercession of the noblest beings (angels in the highest heavens) is not accepted?

What is the benefit of saying "How many angels" when none of the angels in the heavens possess the right to intercede?

The purpose is to refute their claim that idols intercede. This is achieved by mentioning the multitude of angels whose intercession is ineffective. It was not necessary to say, "Not a single one of them possesses the right to intercede," because stating that the many do not suffice is closer to the point of contention, and the objective is achieved.

General Principle on Usage of General/Plural Terms:

In some contexts, the plural/general form is used when the intended meaning is "many" (e.g., {تُدَمِّرُ كُلَّ شَيْءٍ} - destroying everything), implying that whatever is outside the scope of the ruling is disregarded. In other contexts, like {وَكَم مِّن مَّلَكٍ} or {بَلْ أَكْثَرُهُم لَا يَعْلَمُونَ} (But most of them do not know), the excluded portion is disregarded as if it never existed.

• If the context emphasizes the magnitude of the action, the general term (implying "all") is used (e.g., "All people pray for you," emphasizing the sheer volume of prayers).
• If the context emphasizes something outside the main point, the specific term ("many") is used, as the excluded part is irrelevant to the goal (e.g., A king is told, "Many people pray for me," indicating he doesn't need your specific prayer, not emphasizing the number of those praying). Here, the focus is on the inefficacy of intercession, not the number of angels.

They claimed these idols are their shufa‘ā’ (intercessors), implying their intercession is effective or sufficient (yughnī). Other verses negate the act of intercession itself without permission (e.g., {مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ} - Who is it that can intercede with Him except with His permission?).

The Benefit of Negating Sufficiency (Lā Tughnī):

1. It directly refutes their claim that the idols' intercession is effective (as they believed it would bring them closer to Allah, {لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى}).
2. By stating {لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا} (Their intercession avails nothing), and then adding the exception {إِلَّا مِن بَعْدِ أَن يَأْذَنَ اللَّهُ}, it implies that the permitted intercession does avail something, bringing good tidings. This is supported by verses stating that angels seek forgiveness for believers ({وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا}), and seeking forgiveness is a form of intercession.

The verse {مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ} (Al-Baqarah: 255) primarily aims to establish Allah's Majesty—that no one speaks without His permission—rather than negating the acceptance of intercession itself, as is the case here.

The Lām (preposition) can relate to two things:

1. Relating to Permission (Al-Idhn):
   • Path 1: Allah permits for certain angels to intercede for certain people whom He wills and is pleased with.
   • Path 2: The permission is granted for the one being interceded for. Since all angels seek forgiveness for believers, there is no need for specification here (though this path can be debated).

2. *Relating to Sufficiency (Al-Ighnā’):*
   • This means: Allah permits them to intercede, and then their intercession avails something for whom He wills. This is considered less likely, as it implies that the angels intercede, but the sufficiency only occurs for whom He wills. The response is that this highlights Allah's Majesty: even after the angel intercedes, Allah, based on His Will, forgives whom He wills.

The addition of {وَيَرْضَىٰ} serves as guidance (irshād).

When Allah says {لِمَن يَشَاءُ} (for whom He wills), the accountable person remains uncertain about Allah's Will. By adding {وَيَرْضَىٰ}, it clarifies that He wills the righteous, grateful servant, not the defiant disbeliever (as Allah states: {إِن تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنكُمْ وَلَا يَرْضَىٰ لِعِبَادِهِ الْكُفْرَ وَإِن تَشْكُرُوا يَرْضَهُ لَكُمْ}). Thus, {وَيَرْضَىٰ} explains who is meant by {يَشَاءُ}.

Alternative Answer:

The Fā‘il (subject) of Yardā (is pleased) refers back to Allah. It implies: "Their intercession avails something for whom He wills, and He (Allah) is pleased [with the result]." This means the intercession achieves something sufficient that results in His pleasure. This makes {وَيَرْضَىٰ} explanatory, as the initial negation {لَا تُغْنِي} implied that nothing avails. The exception suggests something avails, even if minimal. {وَيَرْضَىٰ} clarifies that the intercession avails more than the minimum required by the exception—it results in His pleasure.

Another Interpretation:

It clarifies that the Mashī’ah (Will) mentioned is not the general Will (which might include decreeing misguidance for someone), because Allah does not approve of misguidance. Since Allah wills misguidance for some but is pleased only with guidance, {لِمَن يَشَاءُ وَيَرْضَىٰ} specifies that the Will here is the specific Will associated with His pleasure.

إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْمَلَائِكَةَ تَسْمِيَةَ الْأُنثَىٰ

(Indeed, those who do not believe in the Hereafter name the angels with the names of females.)