Tafsir of Ar-Rahman 55:27

Surah Ar-Rahman (55): Verse 27

وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ And the Face of your Lord, Owner of Majesty and Honor, will remain.

Issue 1: The Meaning of "The Face" (Al-Wajh)

The term "Face" (Wajh) can refer to the essence/self (Dhat) or a physical organ.

1. The Anthropomorphist View: If one interprets "Face" as a physical organ, this contradicts both reason (Aql) and transmitted reports (Naql), specifically the Quran.
2. The Contradiction: The verse {كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ} (Al-Qasas: 88) implies that nothing remains except the Face of Allah.
   • According to the sound doctrine (the view of Al-Razi), this means nothing remains except the reality or essence (Haqiqah or Dhat) of Allah. This presents no issue.
   • However, for the anthropomorphist, if only the "Face" (as a physical part) remains, then by necessity, His "Hand" and "Foot" (which they also affirm) must perish.
3. Addressing a Counter-Argument: One might argue that if the Face is taken as the Essence (Dhat), then the Attributes (like Knowledge and Power) are excluded, leading to a denial of Attributes.
   • Rebuttal (Rational and Textual): Textually, this is addressed elsewhere. Rationally, consider the analogy: If someone says, "Nothing remains of him except his garment," this refers to the garment itself, not necessarily its color or dimensions (attributes). Similarly, saying "The Essence of Allah remains" inherently includes His Attributes, as the Essence is not separate from them. In contrast, if one insists the "Face" is a physical limb, then the "Hand" must also perish.

Issue 2: Why is the Term "Face" Used for the Essence?

The use of "Face" (Wajh) to denote the Essence is derived from common usage (Urf).

1. Common Usage: In everyday language, "Face" is used to refer to the true self (Haqiqah) of a person. If you see someone's face, you say, "I saw him." If you see only his hand or foot, you don't typically say, "I saw him."
2. Epistemological Basis: Human knowledge of things often begins through sensory perception (Hiss). When the senses perceive something, the intellect (Hads) draws conclusions. The human face contains many features, each indicating a different aspect or disposition. Seeing the face allows one to make comprehensive judgments about the person that would otherwise be unknown.
3. Metaphorical Extension: Because the face is the most indicative feature of a person's reality and state, the term "Face" was used metaphorically for the essence of a human. This usage was then transferred to other bodies, and subsequently to non-corporeal entities.
   • We use it metaphorically: "This is a good aspect/face (Wajh)" or "This is a weak aspect/face (Wajh)."
4. Refuting an Alternative Etymology: The claim found in some legal texts that "Face" is derived from "confrontation" (Muwajaha) is incorrect. The opposite is true: the action derives from the verbal noun, and the verbal noun derives from the original noun (even if through linguistic transfer). "Face" was first established for the physical organ, and other terms were derived from it.

Issue 3: Why Not Use Another Name for Allah?

If Allah had said, "And the Lord of your Lord remains," or "Allah remains," would the meaning not be conveyed without falling into speculative imagery?

1. Uniqueness of the Term: No other term can substitute for "Face" (Wajh) in this context, except what Allah Himself has stated.
2. The Nature of Other Names: Other known names of Allah, such as "Lord" (Rabb) or "Creator" (Khaliq), primarily denote the Actor (Fa'il).
3. The Problem with "Lord": If He said, "And your Lord remains," this implies two possibilities:
   • That something belonging to the Lord remains.
   • That the Lord remains as the Lord at the moment of remaining, implying the existence of the one being nurtured (Murbub) at that time.
4. The same issue arises if He used "Creator" or "Sustainer." The term "Face" uniquely signifies the enduring reality that stands apart from all that perishes.

Issue 4: The Wisdom in Using "Lord" (Rabb) and Attributing the Face to Him

Why is the term "Lord" used here, especially when other verses use "Face of Allah" (e.g., {فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ} [Al-Baqarah: 115] and {يُرِيدُونَ وَجْهَ اللَّهِ} [Ar-Rum: 38])?

1. Meaning in Other Verses: In those two verses, "Face" refers to worship (Ibadah).
   • In the verse about turning (Qibla), the context is prayer (Salat).
   • In the verse about seeking the Face (Ar-Rum: 38), the context preceding it mentions giving charity to relatives, the needy, and the wayfarer. Since "Allah" is the object of worship, "seeking the Face of Allah" means seeking His worship/pleasure.
2. Meaning in This Verse: In the context of {وَيَبْقَىٰ وَجْهُ رَبِّكَ}, the context is the enumeration of blessings that involve the nurturing and sustenance (Tarbiyah) of mankind. Therefore, "Face of your Lord" refers to the enduring reality associated with the Sustainer.

Issue 5: To Whom is the Address "Your Lord" (Rabbuka) Directed?

1. The Apparent Meaning: The address is general, meaning: "And the Face of your Lord remains, O hearer."
2. The Specific Possibility: It could be specifically addressed to the Prophet Muhammad (PBUH).
3. Addressing the Plural vs. Singular: If it is addressed to the Prophet, why does the preceding verse use the dual form {فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ} (the dual "you two")?
   • Reconciliation: When the verse shifts to {وَيَبْقَىٰ وَجْهُ رَبِّكَ}, the focus shifts to the annihilation of all creation and the permanence of Allah. The address "O hearer" (Rabbuka) is directed to every individual listener, warning them that everyone besides Allah is perishable.
   • If the dual form ("Your two Lords") had been used, each person might exclude himself and his companion from perishing.
4. Why not use the absolute "Face of the Lord"? If He had said, "And the Face of the Lord remains," it would indicate the perishing of all things more clearly. However, the use of the address (Rabbuka) in this context serves two purposes:
   • The term "Lord" (Rabb) often implies gentleness and beneficence (Lutf).
   • The context of the preceding verses is the enumeration of blessings (Ta'dad al-Ni'am), which requires a gentle address. If the absolute term were used, it would emphasize overwhelming power (Qahr) more than gentleness.
5. Usage of "Lord": The term "Lord" is customarily used with the possessive suffix when referring to the relationship between the created and the Creator (e.g., "Our Lord, forgive us," or "Your Lord and the Lord of your forefathers"). When the suffix is dropped, it is usually paired with another attribute (e.g., "a forgiving Lord," or "a Merciful Lord").
6. Linguistic Analysis of "Rabb": The word Rabb can be:
   • A verbal noun (Masdar) meaning "nurturing" (Tarbiyah), derived from Rabbāhu Yarbūhu Raban (He nurtured him).
   • An adjective derived from the root meaning "to be in charge/master," similar to how Tabb (doctor) relates to the physician, or Sam'un (hearing) relates to the sense. In this case, it functions as an inherent quality, similar to how "more knowing" (A'lam) is an inherent state.

Issue 6: The Meaning of "Majesty" (Jalāl) and "Honor" (Ikrām)

1. Al-Jalāl (Majesty): This refers to all attributes related to negation (Nafy).
   • Example: Allah is not a body, not an essence (Jawhar), not an accident ('Arad). It implies transcendence: He is too exalted (Jalla) to be needy or incapable.
   • Reality: Jalāl means Greatness (Azamah), but while Greatness originates in Power (Quwwah), Majesty originates in Action (Fi'l). He is so great that no weak intellect can encompass Him; He is too exalted to be encompassed by any conceivable notion.
2. Al-Ikrām (Honor): This refers to all attributes related to affirmation (Ithbāt).
   • Example: He is Living (Hayy), Powerful (Qadir), Knowing ('Alim). (Note: Hearing and Sight are affirmative attributes for the Sunnis, but negative for the Mu'tazila).
3. Order of Attributes: Attributes of Negation precede those of Affirmation. We first establish what He is not (not created, not needy, not contingent) before affirming what He is (Power, Knowledge). This mirrors the core declaration: {لَا إِلَٰهَ إِلَّا اللَّهُ} (There is no god but Allah), which negates divinity from all others before affirming it for Him.
4. Connection to the Verse: Jalāl and Ikrām are two descriptions built upon two preceding concepts:
   • Jalāl is linked to the annihilation of others (Fanā' al-Ghayr).
   • Ikrām is linked to His own permanence (Baqa'uhu).
   • Thus, the Unique One remains, exalted beyond being defined by the perishing of others, and He remains honored, powerful, and knowing, existing after the annihilation of all else, doing whatever He wills.
5. Variant Readings: It was also read as {Dhū al-Jalāl} and {Dhī al-Jalāl}. (Further discussion on this is reserved for the end of the Surah, God willing.)

ثُمَّ قَالَ تَعَالَى: Then the Exalted One said:

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ * فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ Everyone in the heavens and the earth asks of Him. Every day He is in a new affair. * So which of the favors of your Lord will you deny?