Surah An-Naba: (38) The Day the Spirit Rises...

This is because the angels are the greatest of created beings in status and rank, and possess the greatest power and station.

It is thus made clear that they will not speak on the Day of Resurrection out of reverence for their Lord, fear of Him, and submission to Him. So, what must the state of others be?

In this verse, there are several issues:

Issue 1: Favoring Angels over Humans

Those who hold the view that angels are superior to humans can draw support from this verse. This is because the intent of the verse is that since the angels remained fearful, submissive, awestruck, and bewildered in the station of God's Majesty and the manifestation of His Glory and Pride, how much greater must the state of others be? It is understood that this line of reasoning is only valid if they (the angels) are the noblest of created beings.

Issue 2: The Identity of "The Spirit" (Ar-Rūḥ)

There is a difference of opinion regarding "The Spirit" in this verse:

• Ibn Mas'ud said it is an angel greater than the heavens and the mountains.
• Ibn 'Abbas said it is an angel of the greatest creation.
• Mujahid said it is a creation in the form of the children of Adam, who eats and drinks, but is not human.
• Al-Hasan and Qatadah said they are the children of Adam, and in this case, the meaning is "the one possessing the spirit" (dhū ar-rūḥ).
• Ibn 'Abbas (another narration) said it refers to the spirits of the people.
• Ad-Dahhak and Ash-Sha'bi said it is the Angel Gabriel (peace be upon him).

This last view is preferred by Al-Qadi (Al-Baydawi, based on context, though the text cites ms9347). He argued that the Qur'an indicates this name belongs to Gabriel (peace be upon him), and it is established that standing (qiyām) and speaking are valid actions for Gabriel. It is also valid for him to be given permission. How, then, can this name be diverted to a creation unknown to us, or to the Qur'an, which cannot validly be described as "standing"?

As for the phrase "ṣaffan" (in a row/rank):

1. It could mean that the Spirit (whatever it is, based on the differing views mentioned) and all the angels stand in a single rank.
2. It is permissible that it means they stand in two ranks (ṣaffayn).
3. It is permissible that it means they stand in ranks (ṣufūfan).

The word ṣaff is originally a verbal noun (maṣdar) and can indicate singularity or plurality. The apparent meaning from the commentators is that they stand in two ranks: the Spirit stands alone as one rank, and all the angels stand as one rank, implying the greatness of its creation is equivalent to their ranks.

Some scholars said they stand in ranks (ṣufūfan) due to the verse: {And your Lord comes, and the angels rank upon rank} (Al-Fajr: 22).

Issue 3: To Whom Does the Exception Refer?

There are two opinions regarding to whom the exception ("illā man adhina lahu ar-Raḥmān wa qāla ṣawāban" - except for one whom the Most Merciful has permitted and who has spoken rightly) refers:

Opinion 1: It refers to the Spirit and the Angels.

Under this interpretation, the verse indicates that the Spirit and the angels do not speak unless two conditions are met:

1. Obtaining permission from God Almighty. Similar to His saying: {Who is it that can intercede with Him except by His permission?} (Al-Baqarah: 255). The meaning is that they do not speak except by God's permission.
2. Speaking rightly (ṣawāban).

If it is asked: Since the Most Merciful has permitted the speech, it is known that the speech must necessarily be right, so what is the benefit of saying, "and he has spoken rightly"?

The answer is twofold:

• First: The Most Merciful permitted speech in general, and then, upon receiving that permission, they do not speak except what is right. It is as if it is said: They do not speak until permission for speech is given, and after that permission is given, they exert themselves and do not speak except with speech they know to be true and right. This is an exaggeration in describing their obedience and servitude.
• Second: The structure means: They do not speak except concerning {one whom the Most Merciful has permitted and who has spoken rightly}. This means they do not intercede except for a person whom the Most Merciful has permitted to be interceded for, and that person was one who spoke rightly.

Those who hold this interpretation use this verse as proof that they intercede for sinners because they spoke rightly, which is the testimony of Lā ilāha illā Allāh (There is no god but God). This is because saying "and he has spoken rightly" is sufficient for its truthfulness if he has uttered one right statement. How much more so for the person who uttered the most right statement and spoke the noblest words?

Opinion 2: The exception refers not only to the angels but to all inhabitants of the heavens and the earth.

However, the first opinion is preferable because the pronoun usually refers back to the nearest antecedent.

Know that after God Almighty established the conditions of the accountable regarding degrees of reward and punishment, and established the greatness of the Day of Resurrection, He followed it with:

{That is the True Day. So whoever wills may take refuge with his Lord as a way back.} (An-Naba: 37)