Tafsir of Al-An'am 6:61-62

Al-An'am (The Cattle): Verses 61-62

Verse 61: "And He is the Prevailing One above His servants, and He sends upon you guardians..."

This verse presents another type of evidence demonstrating the perfection of Allah's power and wisdom.

We have previously established that the concept of "above" (al-fawqiyyah) in this context cannot refer to physical location or direction. Instead, it must mean supremacy through overwhelming power and dominion (al-fawqiyyah bi-l-qahr wa-l-qudrah), similar to the saying, "So-and-so's command is above so-and-so's command," meaning it is superior and more effective. This is supported by the verse: "The hand of Allah is above their hands" (Al-Fath: 10).

The phrasing, "He is the Prevailing One (al-Qāhir) above His servants," implies that this dominion (qahr) is achieved because of this supremacy. The supremacy that necessitates dominion is supremacy by power, not by physical position, as it is known that someone elevated in place can still be overpowered.

The demonstration of this dominion (qahr) occurs in several ways:

1. Dominion over Non-Existence (al-'Adam): By bringing things into being (takwīn) and creation (ījād).
2. Dominion over Existence (al-Wujūd): By causing annihilation (ifnā') and corruption (ifsād). Allah moves contingent beings from non-existence to existence, and from existence back to non-existence. No existence occurs except by His creation, and no non-existence occurs except by His nullification concerning contingent things.
3. Dominion over Opposites (al-Aḍdād): He overcomes one opposite with its contrary: light with darkness, darkness with light, day with night, and night with day. This is fully elaborated in the verse: "Say, 'O Allah, Owner of all sovereignty, You give sovereignty to whom You will and You strip sovereignty from whom You will...'" (Āl 'Imrān: 26).

Once this principle is understood, know that it is an endless sea, for every created thing has an opposite: above/below, past/future, light/darkness, life/death, power/incapacity. Reflecting on all states and attributes reveals that the existence of opposition necessitates subjugation, incapacity, and deficiency. The presence of these attributes in contingent beings proves they must have a powerful, prevailing Director, purified from any opposite or equal, and sanctified from any likeness or form, as stated: "And He is the Prevailing One above His servants."

4. Dominion over the Physical Composition: The human body is composed of four natures (al-ṭabā'i' al-arba'ah), which are naturally averse, hostile, and distant from one another. Their combination must necessarily occur through a compelling force (qasr qāṣir). Those who claim this compelling force is the human soul err, as Ibn Sīnā noted in Al-Ishārāt. The soul's attachment to the body occurs after the temperament (mizāj) and balance of humors (amshāj) are established. The force compelling these natures to unite must precede this union, and what precedes the union is different from what follows it. Therefore, the one compelling these natures to unite can only be Allah, as stated: "And He is the Prevailing One above His servants."

Furthermore, the body is dense, low, dark, corruptible, and putrid, while the spirit (al-rūḥ) is subtle, high, luminous, enduring, pure, and clean. There is the strongest aversion between them. Yet, Allah, the Exalted, combined them through the force of dominion and power, making each complete and benefiting from the other. The spirit preserves the body from putrefaction and dispersion, and the body becomes a tool for the spirit to attain eternal felicity and divine knowledge. This union and mutual benefit are only possible through Allah's dominion over these natures, as stated: "And He is the Prevailing One above His servants."

Moreover, when the spirit enters the body, it is given the capacity to perform opposing actions. However, the preference for action over inaction, or vice versa, is impossible unless a decisive motive (dā'iyah jāzimah) arises, free from counter-influence. When such a motive arises, action or inaction occurs. Since the agent's decision to act or refrain is due to this motive instilled by Allah, it functions as a form of dominion. Thus, He is the Dominator over His servants from this perspective.

If you contemplate these aspects, you will realize that all contingent things, created entities, the celestial and the terrestrial, essences and attributes, are all subjugated under Allah's dominion and harnessed by His control, as stated: "And He is the Prevailing One above His servants."

Verse 62 (Continuation): "...and He sends upon you guardians..."

This means that part of His dominion over His servants is sending guardians (ḥafaza) over them. These guardians are those referred to in: "For him are successive angels (mu'aqqibāt) before him and behind him, protecting him by the command of Allah" (Ar-Ra'd: 11); "Not a word does he utter but there is a ready observer with him" (Qāf: 18); and "And indeed, over you are appointed guardians, noble scribes, who know what you do" (Al-Infiṭār: 10-11).

There is consensus that the purpose of these guardians' presence is to record deeds. They differed, however, on what is recorded:

• Some say they record all deeds: obedience, sins, and even permissible acts (mubāḥāt), based on: "What is this Book that leaves nothing small or great except that it has enumerated it?" (Al-Kahf: 49).
• Ibn 'Abbās (may Allah be pleased with him) narrated that every person has two angels, one on the right and one on the left. If the person utters a good deed, the one on the right records it. If he utters a bad deed, the one on the right tells the one on the left to wait, perhaps he will repent. If he does not repent, it is recorded against him.

The first view is stronger because the phrase "He sends upon you guardians" implies the recording of everything without exception.

Second Inquiry: The apparent meaning of these verses indicates that these guardians are privy to speech and actions. However, there is no indication in these verses that they are aware of the states of the hearts, such as knowledge or ignorance. This is evident because the verse concerning speech specifies "word" (qawl), and the verse concerning actions specifies "what you do" (mā taf'alūn). Evidence does not indicate that the angels are aware of faith/unbelief or sincerity/polytheism.

Third Inquiry: Scholars mentioned several benefits for appointing angels over mankind:

1. When the accountable person knows that angels are assigned to him, recording his deeds in scrolls to be presented on the Day of Resurrection, this serves as a deterrent from evil.
2. It is possible that the purpose of the writing is for those scrolls to be weighed on the Day of Resurrection, as weighing deeds themselves is impossible, but weighing scrolls is possible.
3. Allah does what He wills and decrees what He wills. We must believe everything reported by the Law, whether we comprehend the reason or not.

This is the summary of the view of the People of the Law (Ahl al-Sharī'ah). As for the People of Wisdom (Ahl al-Ḥikmah), their opinions on this matter varied:

First View (Later Scholars): They interpret "And He is the Prevailing One above His servants" to include the fact that He mixed opposing natures and blended averse elements. When this mixture occurs, the resulting composite becomes prepared to receive the governing soul (al-nafs al-mudabbirah) and the sensory, motor, and rational faculties. They argue that the "guardians" mentioned in "He sends upon you guardians" are these very souls and faculties, as they are what preserve these natures subjugated in their mixture.

Second View (Some Early Scholars): Human souls and spirits differ in their essences and quiddities; some are good, some are evil, as are intelligence/dullness, nobility/baseness, etc. For every group of these lower spirits, there is a celestial spirit acting as a compassionate father or merciful master, assisting them in their tasks in wakefulness and sleep, sometimes through dreams and sometimes through inspiration. Evil spirits have origins from the celestial spheres, as do good spirits. These origins are called "Perfect Natures" (al-Ṭibā' al-Tāmm) in their terminology—meaning those celestial spirits are complete in those natures and dispositions. The lower spirits generated from them are weaker, as the effect is weaker than its cause. Those involved in talismans and spiritual incantations have much to say on this topic.

Third View: The soul attached to this body. Souls separated from bodies, being similar in nature and essence to the living soul, are inclined toward it due to affinity. They also attach themselves to this body in some way, assisting the living soul in fulfilling its natural demands. Thus, these three views confirm that what the true Law has brought is not something philosophers can reject, as they all affirm something close to it. If this is the case, the insistence of the ignorant among them on denial is baseless.

Verse 63: "...until when one of you is approached by death, Our messengers cause him to die..."

Here we have two inquiries:

First Inquiry: Allah says, "It is Allah Who takes the souls at the time of their death" (Az-Zumar: 42) and "Who created death and life" (Al-Mulk: 2), indicating that the taking of souls belongs solely to Allah. Then He says, "Say, 'The angel of death who is put in charge of you will cause you to die'" (As-Sajdah: 11), implying death occurs only through the Angel of Death. Finally, this verse states, "Our messengers cause him to die." These three texts seem contradictory.

Answer: The act of taking the soul (tawaffī) truly occurs by Allah's power. In the apparent realm, it is delegated to the Angel of Death, who is the absolute chief in this matter, having assistants and followers. Thus, attributing the taking of the soul to these three parties is appropriate according to the three different perspectives.

Second Inquiry: Some people say these messengers who cause death are the very same guardians mentioned during life. During life, they protect the person by Allah's command, and when death approaches, they take the soul. The majority hold that those responsible for guarding are different from those responsible for causing death, although the wording of the verse does not explicitly differentiate. The majority opinion leans toward the second view. Furthermore, rational measures confirm that angels, who are sources of mercy, goodness, and comfort, are distinct from those who are the source of grief and sorrow. One group of angels is called the "Spiritual Ones" (al-rūḥāniyyūn) for bringing spirit, comfort, and repose, while others are called the "Anguishers" (al-kurūbiyyūn) because they are the origin of distress and sorrow.

Third Inquiry: The apparent meaning of "Say, 'The angel of death who is put in charge of you will cause you to die'" suggests one chief angel over the souls being seized. The "messengers" mentioned in this verse are his followers and entourage. Mujāhid reported that the Earth was made like a basin for the Angel of Death, allowing him to reach whomever he wills. He visits every household twice daily. Reports mention wondrous accounts regarding the description of the Angel of Death and how he will die when the world ends.

Fourth Inquiry: Ḥamzah recited tuwāfāhu (with a long, inclined 'a'), while the rest recited tuwaffīhi (with a 'tā'). The first reading emphasizes the preceding action, and because the plural can be treated as singular. The second reading treats the subject (messengers) as feminine plural.

Verse 64: "...and they do not fall short in what they are commanded."

This means they do not neglect what Allah has commanded them. This indicates that the angels appointed to seize souls do not fall short in their duties. The description of the angels of Hellfire, "They do not disobey Allah in what He commands them" (At-Taḥrīm: 6), shows that the angels of punishment do not fall short in their assigned tasks. Whoever affirms the infallibility (ʿiṣmah) of angels in these matters affirms their infallibility absolutely. Thus, this verse indicates the absolute infallibility of angels.

Verse 65: "Then they will be returned to Allah, their true Master..."

This involves several discussions:

1. It is said that those returned are the angels—meaning just as mankind dies, those angels also die. Others say those returned are humans, meaning after death, they are returned to Allah. Know that this verse is strong evidence that man is not merely this physical structure. The explicit meaning indicates that death befalls the servant, and after death, he is returned to Allah. A deceased person, while dead, cannot be returned to Allah in a physical sense, as Allah is exalted above location and direction. Rather, this return must be interpreted as being submissive to Allah's judgment and obedient to His decree. This meaning cannot apply to someone who is not alive. Thus, it is established that death and life occurred here. Death is the portion of the body, leaving life as the portion of the soul and spirit. Since Allah said, "Then they will be returned to Allah," and the returnee is the soul and spirit, it is established that man is nothing but the soul and spirit—which is the desired conclusion.

Know that the phrase "Then they will be returned to Allah" implies that the spirit existed before the body, because the return from this world to the Divine Presence only occurs if it existed before attachment to the body. This is analogous to His saying: "Return to your Lord" (Al-Fajr: 28) and "To Him is your return, all of you" (Yūnus: 4). It is narrated from the Prophet (peace be upon him) that he said: "Allah created the spirits two thousand years before the bodies." The philosophers' argument for denying the pre-existence of human souls before the body is weak, and its weakness has been clarified in the "Rational Books."

2. The preposition 'to' (ilā) implies the termination of the goal. Thus, "to Allah" suggests the affirmation of location and direction for Allah, which is false. Therefore, it must be interpreted that they are returned to the place where none is master or ruler except Him.

3. Allah named Himself with two names in this verse:
   • The Master (al-Mawlā): You already know that the word Mawlā and Walī are derived from al-Walī (closeness). He is the Near and the Far, the Manifest and the Hidden, as per: "And We are nearer to him than [his] jugular vein" (Qāf: 16) and "There is no secret conversation of three but that He is the fourth of them" (Al-Mujādalah: 7). Furthermore, a freed slave is called Mawlā, which suggests He has freed them from punishment, aligning with the saying: "My Mercy has preceded My Wrath." Also, He attributes them to Himself: "their true Master (Mawlā)," which is the height of mercy, while they were previously attributed to other masters. In the world, they were subject to the false masters: the ego (al-nafs), desire (al-shahwah), and anger (al-ghaḍab), as in: "Have you seen the one who takes his desire as his god?" (Al-Jāthiyah: 23). When a person dies, he is freed from the dominion of false masters and moves to the dominion of the True Master.
   • The True (al-Ḥaqq): There is disagreement on whether this is one of Allah's names. Some say al-Ḥaqq is a verbal noun (maṣdar), the opposite of falsehood (al-bāṭil). Verbal nouns are applied to agents metaphorically, like saying someone is justice, hope, succor, generosity, or grace. Alternatively, al-Ḥaqq means the Existent (al-mawjūd), and the most deserving of existence is Allah, as He is necessarily existent (wājib bi-dhātihi). Thus, He is the most deserving of being the Truth. It is also read with the accusative case (al-naṣb) as praise, like saying "Praise be to Allah, the True One."

Verse 66: "Indeed, judgment belongs to Him, and He is the swiftest of reckoners."

This involves several issues:

Issue 1: "Indeed, judgment belongs to Him" (Alā lahu al-ḥukm) means there is no judgment except Allah's. This is confirmed by: "The judgment is for none but Allah" (Yūsuf: 40). This necessitates that no one has authority over anything except Allah, meaning all good and evil are determined by Allah's judgment and decree. If Allah had not decreed happiness for the fortunate and misery for the wretched, it would not have occurred.

Issue 2: Our scholars argue this verse proves that obedience does not oblige reward, nor does disobedience oblige punishment. If that were true, the obedient person would have a right (ḥukm) over Allah to take the reward, which contradicts the verse stating that judgment belongs only to Allah.

Issue 3: Al-Jubbā'ī used this verse to argue for the createdness of God's speech. He argued that if His speech were eternal, He would have to be speaking about accountability now and before creating anyone, which is impossible because accountability requires recounting a past action. Our colleagues countered this by analogy with Knowledge: Allah knew before creation that things would exist, and after they exist, He knows that they existed before. This does not necessitate a change in His knowledge; why should the same not apply to speech?

Issue 4: They differed on the manner of this reckoning:

• Some say Allah reckons all creation Himself simultaneously; no speech distracts Him from another.
• Others say He commands angels, and each angel reckons one servant. This is because if Allah reckoned the disbelievers Himself, He would have to speak to them, which is false according to the description of disbelievers: "and He will not speak to them" (Āl 'Imrān: 77).

As for the philosophers, they have discourse on interpreting this reckoning, which requires presenting two premises:

First Premise: The multiplicity and repetition of actions necessitate the formation of strong, fixed habits (malakāt rāsikhah). Complete induction reveals the truth of what we mentioned. Observe how the more persistent someone is in an action, the stronger the fixed habit for that action becomes.

Second Premise: Since the repetition of action necessitates the formation of fixed habits, every one of those actions must have an effect on forming that habit. Indeed, every part of a single action must have some effect on forming that habit. The wise have provided examples for this:

• Example 1: If we imagine a massive ship that sinks one cubit when 100,000 grains of wheat are thrown into it. If only one grain of wheat is thrown, this small amount of heavy material will cause the ship to sink by a small amount, even if that amount is so small it escapes sensory perception and imagination.
• Example 2: Philosophers established that the natural shapes of simple bodies are spheres, so the surface of water must be spherical. The curvature of arcs around a single center varies. The convexity of an arc from a large circle is less than the convexity of an arc similar to the first, but from a smaller circle. If this is the case, when a jug is filled with water and placed under a mountain, the convexity of the water's surface will be greater than when the jug is placed on top of the mountain. Greater convexity means greater capacity to hold water. This implies the jug holds more water when under the mountain than when on the mountain, although this difference is too minute for sense or imagination to grasp.
• Example 3: Two people standing near each other: their feet are closer to the center of the world than their heads, because heavy bodies descend from the surrounding space toward the narrow center. However, this difference is too small for sense or imagination to perceive.

Once these examples are understood, and knowing that the repetition of actions creates habits, we say: No action, whether good or evil, small or large, fails to produce an effect on the soul—either in felicity or misery. At this point, this conclusive proof clarifies the truth of: "So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it" (Az-Zalzalah: 7-8).

Since actions create habits, and actions originating from the hand affect the formation of specific habits, as do actions from the foot, it is inevitable that the hands and feet will testify against a person on the Day of Resurrection. This means those spiritual effects were produced in the essence of the soul through these actions originating from these limbs. Thus, the emission of those actions from a specific limb functions as a testimony to the presence of those specific effects in the essence of the soul.

As for the reckoning, its purpose is to ascertain the remaining balance of income and expenditure. Since we have shown that every atom of good and evil action produces an effect on the soul—either in pure, praiseworthy states or in blameworthy, base states—and these actions were certainly varied, some must have canceled others out. After these cancellations, a specific measure of praiseworthy disposition and another measure of blameworthy disposition remain in the soul. When the body dies, the measure of that praiseworthy disposition and that blameworthy disposition becomes manifest. This manifestation occurs in the indivisible instant when the soul's attachment to the body is severed. This state is expressed as the swiftness of reckoning. These are the explanations offered to reconcile Prophetic Wisdom with Philosophical Wisdom. Allah knows the realities of matters best.

Verse 67: "Say, 'Who rescues you from the darknesses of the land and sea? You call upon Him humbly and secretly, 'If He should save us from this, we will surely be among the grateful.' Say, 'Allah rescues you from them and from every distress, then you associate others [with Him].'"