“You Will Take Up Your Arguments Before Your Lord”: Tafsir al-Baghawi

Allah says in surah al-Zumar:

إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ * ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ

You will die and they will die * then on the Day of Resurrection, you will take up your arguments before your Lord. [39:30-31]

Commenting on this, Imam al-Baghawi wrote:

ـ ( إنك ميت ) أي : ستموت ، ( وإنهم ميتون ) أي : سيموتون . قال الفراء والكسائي : الميت – بالتشديد – من لم يمت وسيموت ، الميت – بالتخفيف – من فارقه الروح ، ولذلك لم يخفف هاهنا . ( ثم إنكم يوم القيامة عند ربكم تختصمون ) قال ابن عباس : يعني : المحق والمبطل ، والظالم والمظلوم . ـ

إِنَّكَ مَيِّتٌ

Meaning: You will die

وَإِنَّهُم مَّيِّتُونَ

meaning: and they will die

al-Farra’ and al-Kisaa’i said: the word al-Mayyit with a shaddah refers to one who has not yet died but will die, while al-Mayt without a shaddah refers to one whose soul has left his body, which is why there is a shaddah here.

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ

Then on the Day of Resurrection, you will take up your arguments before your Lord.

ibn ‘Abbaas said: This refers to one on the truth against one on falsehood and the wrong-doer against those who were wronged.

“Are They Equal?”: Tafsir al-Baghawi

Allah strikes the following parable in surah al-Zumar:

ضَرَبَ اللَّـهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّـهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ

Allah presents an example of one man owned by quarreling partners and another man belonging exclusively to a single man – are they equal in comparison? Praise be to Allah! But most of them do not know. [39:29]

Commenting on this in his tafsir, Abu Muhammad al-Baghawi wrote:

هذا مثل ضربه الله – عز وجل – للكافر الذي يعبد آلهة شتى ، والمؤمن الذي لا يعبد إلا الله الواحد ، وهذا استفهام إنكار أي : لا يستويان ، ثم قال : ) ( الحمد لله ) أي : لله الحمد كله دون غيره من المعبودين .ـ

Allah struck this parable about the disbeliever who worships many different deities and the believer who does not worship any others besides Allah alone. And this is a rhetorical question used to show disapproval, essentially saying, “These two are not the same.”

How the Believers Respond to the Qur’an: Tafsir ibn Kathir

Allah says in surah al-Zumar:

اللَّـهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّـهِ ۚ ذَٰلِكَ هُدَى اللَّـهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّـهُ فَمَا لَهُ مِنْ هَادٍ

Allah has sent down the best speech: a consistent and reiterating Book. The skins of those who fear their Lord shiver from it, then their skins and hearts soften to the remembrance of Allah. That is Allah’s guidance, through which He guides whom He wills. And whomever Allah leads astray, then there is no one to guide him. [39:23]

In part of his commentary on this ayah, al-Haafidh Ismaa’eel ibn Kathir wrote:

وقوله : { تقشعر منه جلود الذين يخشون ربهم ثم تلين جلودهم وقلوبهم إلى ذكر الله } أي هذه صفة الأبرار ، عند سماع كلام الجبار ، المهيمن العزيز الغفار ، لما يفهمون منه من الوعد والوعيد . والتخويف والتهديد ، تقشعر منه جلودهم من الخشية والخوف ، { ثم تلين جلودهم وقلوبهم إلى ذكر الله } لما يرجون ويؤملون من رحمته ولطفه ، فهم مخالفون لغيرهم من الكفار من وجوه : ـ

Allah’s statement:

تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّـهِ

The skins of those who fear their Lord shiver from it, then their skins and hearts soften to the remembrance of Allah.

this is a characteristic of the righteous ones upon hearing the words of the Almighty, the Preserver, the All-Powerful, Oft-Forgiving. As a result of the promises, threats, and intimidation that they find in the Qur’an, their skins shiver over out reverence and fear.

ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّـهِ

then their skins and hearts soften to the remembrance of Allah

due to the mercy and kindness of Allah that they hope and wish for. So they are distinct from from the disbelievers in a number of ways:

أحدها : أن سماع هؤلاء هو تلاوة الآيات ، وسماع أولئك نغمات لأبيات ، من أصوات القينات . ـ

Firstly: The believers listen to the recitation of these ayaat, while those disbelievers listen to the tunes of poetry by female singers.

Allah Has Sent Down the Best Speech: Tafsir al-Sa’di

Allah says al-Zumar:

اللَّـهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّـهِ ۚ ذَٰلِكَ هُدَى اللَّـهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّـهُ فَمَا لَهُ مِنْ هَادٍ

Allah has sent down the best speech: a consistent and reiterating Book. The skins of those who fear their Lord shiver from it, then their skins and hearts soften to the remembrance of Allah. That is Allah’s guidance; He guides by it whom He wills. And whomever Allah leads astray, then there is no one to guide him. [39:23]

Sheikh ‘Abd al-Rahman al-Sa’di wrote the following commentary on this ayah:

يخبر تعالى عن كتابه الذي نزله أنه { أَحْسَنَ الْحَدِيثِ } على الإطلاق، فأحسن الحديث كلام اللّه، وأحسن الكتب المنزلة من كلام اللّه هذا القرآن، وإذا كان هو الأحسن، علم أن ألفاظه أفصح الألفاظ وأوضحها، وأن معانيه، أجل المعاني، لأنه أحسن الحديث في لفظه ومعناه، متشابها في الحسن والائتلاف وعدم الاختلاف، بوجه من الوجوه. حتى إنه كلما تدبره المتدبر، وتفكر فيه المتفكر، رأى من اتفاقه، حتى في معانيه الغامضة، ما يبهر الناظرين، ويجزم بأنه لا يصدر إلا من حكيم عليم، هذا المراد بالتشابه في هذا الموضع. ـ

Allah informs us that His Book which He sent down is

أَحْسَنَ الْحَدِيثِ

the best speech

bar none, for the best speech is the speech of Allah, and the best revealed scripture made of Allah’s speech is the Qur’an. So since it is the best, then it is clear that its wordings are most eloquent and clearest wordings and that its meanings are the most sublime meanings, for it is the best of speech in terms of its wordings and meanings. It is

مُّتَشَابِهًا

mutashabih

consistent

in its beauty and unified nature and lack of contradiction. This is one of the meanings of the term mutashabih. The Qur’an’s unified nature and lack of contradiction is such that whenever a person contemplates and ponders it, he sees that it is consistent. This is even the case with its ambiguous messages which puzzle readers. So one will become certain that this could only come from the All-Wise, All-Knowing. That is the meaning of al-mutashabih in this context.

They Have Not Appraised Allah with His True Value: Tafsir al-Sa’di

In surah al-Zumar, Allah instructs His prophet:

قُلْ أَفَغَيْرَ‌ اللَّـهِ تَأْمُرُ‌ونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُونَ * وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَ‌كْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِ‌ينَ * بَلِ اللَّـهَ فَاعْبُدْ وَكُن مِّنَ الشَّاكِرِ‌ينَ * وَمَا قَدَرُ‌وا اللَّـهَ حَقَّ قَدْرِ‌هِ وَالْأَرْ‌ضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِ‌كُونَ

Say, “Is it other than Allah that you order me to worship, O ignorant ones?” * And it was already revealed to you and to those before you that if you should associate anything with Allah, your work would surely become worthless, and you would surely be among the losers.” * Rather, worship only Allah and be among the grateful. * They have not appraised Allah with true appraisal, while the earth entirely will be within His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him. [39:64-67]

Commenting on these ayaat in his well-known book of tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

ـ { قُلْ } يا أيها الرسول لهؤلاء الجاهلين، الذين دعوك إلى عبادة غير اللّه: { أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُونَ } أي: هذا الأمر صدر من جهلكم، وإلا فلو كان لكم علم بأن اللّه تعالى الكامل من جميع الوجوه، مسدي جميع النعم، هو المستحق للعبادة، دون من كان ناقصا من كل وجه، لا ينفع ولا يضر، لم تأمروني بذلك. وذلك لأن الشرك باللّه محبط للأعمال، مفسد للأحوال . ـ

قُلْ

Say: …

O Messenger, to these ignorant ones who call you to the worship of others than Allah

أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُونَ

…. Is it other than Allah that you order me to worship, O ignorant ones?

meaning: this command issues forth from your ignorance, and otherwise it would not occur. For if you only knew how perfect and complete Allah is from every angle, and that He is provider of all blessings, and that He is the One deserving of worship to the exclusion of those who are deficient in every way, for they do not bring benefit nor do they cause harm – if you only knew these things, then you would not tell me to that! And that is because committing shirk with Allah invalidates one’s deeds and ruins one’s condition.

How the Qur’an Uses Contrasting Pairs and Repetition: Tafsir ibn Kathir

Allah describes His Book in surah al-Zumar by saying:

اللَّـهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ

Allah has sent down the best speech: a mutashaabih and mathaani Book. [39:23]

The word “mathaani” [مَثَانِي] is often translated into English as “oft-repeated” or sometimes as “paired”. Also, when used in conjunction with “mathaani“, the word “mutashaabih” [مُتَشَابِه] is it is often translated as “consistent”. But as often happens in translation, the translated terms do not sufficiently convey the meaning of the original. In what follows, the great scholar of tafsir al-haafidh Ismaa’eel ibn Kathir provides some clarification and examples of these terms which can help the reader to better understand these two recurring features of the Qur’an.

Even before reaching surah al-Zumar, ibn Kathir draws the reader’s attention these features at their first occurrence in the mushaf under his commentary of 2:25 by writing:

لما ذكر تعالى ما أعده لأعدائه من الأشقياء الكافرين به وبرسله من العذاب والنكال ، عطف بذكر حال أوليائه من السعداء المؤمنين به وبرسله ، الذين صدقوا إيمانهم بأعمالهم الصالحة ، وهذا معنى تسمية القرآن مثاني على أصح أقوال العلماء ، كما سنبسطه في موضعه ، وهو أن يذكر الإيمان ويتبعه بذكر الكفر ، أو عكسه ، أو حال السعداء ثم الأشقياء ، أو عكسه . وحاصله ذكر الشيء ومقابله . وأما ذكر الشيء ونظيره فذاك التشابه ، كما سنوضحه إن شاء الله ؛ فلهذا قال تعالى : ( وبشر الذين آمنوا وعملوا الصالحات أن لهم جنات تجري من تحتها الأنهار ) ـ

After having mentioned the pain and punishment that He has promised to those miserable enemies of His who disbelieve in Him and His Messengers, Allah then immediately follows that up by mentioning the condition of His joyful allies who believe in Him and His Messengers – those who actualize their eemaan with righteous good deeds. This is the essence of what the Qur’an refers to as Mathaani according to the strongest position of the scholars, a topic which we will discuss in more detail in its proper place. Essentially, Mathaani is to mention eemaan and then to follow that up by discussing kufr, or vice versa, or to mention the state of the people of ultimate joy and then the people of ultimate misery, or vice versa. In short, it is mentioning one thing and then contrasting it with its opposite.

Now as for mentioning something alongside a close corollary, that would be al-Tashaabah [i.e. their “mutashaabih-ness”], which is another topic that we will clarify in further detail, inshaAllaah.

So that is why [after having finished discussing the punishment of the disbelievers], Allah says:

A Parable of Two Slaves: Ibn al-Qayyim

Allah strikes the following parable in surah al-Zumar:

ضَرَبَ اللَّـهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّـهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ

Allah presents an example of one man owned by quarreling partners and another man belonging exclusively to a single man – are they equal in comparison? Praise be to Allah! But most of them do not know. [39:29]

The great scholar Ibn al-Qayyim commented on this ayah by writing:

هذا مثل ضربه الله سبحانه للمشرك والموحد فالمشرك بمنزلة عبد يملكه جماعة متنازعون مختلفون متشاحون والرجل المتشاكس الضيق الخلق فالمشرك لما كان يعبد آلهة شتى شبه بعبد يملكه جماعة متنافسون في خدمته لا يمكنه أن يبلغ رضاهم أجمعين . ـ

Allah has made this parable about one person who associates others with Allah and another person who singles Him out for worship. The one who associates partners with Allah is like a slave owned by a group of clashing, conflicting, and quarreling people. The word mutashaakis used in this ayah means one who has stiff and inflexible character. Similarly, when a person tries to worship multiple deities, he is like a slave owned by a group of people all competing with one another for his service, thus preventing him from being able to please them.

والموحد لما كان يعبد الله وحده فمثله كمثل عبد لرجل واحد قد سلم له وعلم مقاصده وعرف الطريق إلى رضاه فهو في راحة من تشاحن الخلطاء فيه بل هو سالم لمالكه من غير تنازع فيه مع رأفة مالكه به ورحمته له وشفقته عليه وإحسانه إليه وتوليه لمصالحه فهل يستوي هذان العبدان . ـ

On the other hand, when a person worships Allah exclusively, then he is like a slave with a single master. Such a person is completely at the service of his master and knows what his master wants and how to please Him. He is free from any joint-owners quarreling over him and is instead entirely in the service of his owner without any others clashing over him. At the same time, he enjoys the care, mercy, kindness, and goodness that his owner has towards him, and the fact that his owner considers his best interests.

He is upon a Light from His Lord: Tafsir al-Tabari

Allah asks the question in part of surah al-Zumar:

أَفَمَن شَرَحَ اللَّـهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ ۚ فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم مِّن ذِكْرِ اللَّـهِ ۚ أُولَـٰئِكَ فِي ضَلَالٍ مُّبِينٍ

So is one whose breast Allah has opened to Islam and he is upon a light from his Lord [like one whose heart rejects it]? So woe to those whose hearts are hardened against the remembrance of Allah. Those are in manifest error. [39:22]

The great mufassir Muhammad ibn Jarir al-Tabari began his commentary of this ayah by writing:

يقول – تعالى ذكره – : أفمن فسح الله قلبه لمعرفته ، والإقرار بوحدانيته ، والإذعان لربوبيته ، والخضوع لطاعته ( فهو على نور من ربه ) يقول : فهو على بصيرة مما هو عليه ويقين ، بتنوير الحق في قلبه ، فهو لذلك لأمر الله متبع ، وعما نهاه عنه منته فيما يرضيه ، كمن أقسى الله قلبه ، وأخلاه من ذكره ، وضيقه عن استماع الحق ، واتباع الهدى ، والعمل بالصواب . وترك ذكر الذي أقسى الله قلبه ، وجواب الاستفهام ؛ اجتزاء بمعرفة السامعين المراد من الكلام ، إذ ذكر أحد الصنفين ، وجعل مكان ذكر الصنف الآخر الخبر عنه بقوله : ( فويل للقاسية قلوبهم من ذكر الله ) . ـ

Allah says: Is the one whom Allah makes a space in his heart for knowing Him, for affirming His unrivaled divinity, for completely submitting to His Lordship, for yielding to His obedience

فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ

… and he is upon a light from his Lord

Allah is saying: so this person has clarity and certainty regarding what he is upon due to the light of truth in his heart, and because of that he is characterized by following Allah’s commands and turning away from whatever Allah has prohibited for him which he would otherwise like to do.

Is this person like the one whom Allah has hardened his heart, has made it devoid of His remembrance, has restricted it from heeding the truth, from following the guidance, and from doing what is right?!

Choosing the Best Over What is Merely Good: Tafsir al-Shinqitee

Allah describes His servants in surah al-Zumar by saying:

الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَـٰئِكَ الَّذِينَ هَدَاهُمُ اللَّـهُ ۖ وَأُولَـٰئِكَ هُمْ أُولُو الْأَلْبَابِ

Those who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding. [39:18]

Sheikh Muhammad al-Ameen al-Shinqitee included the following valuable discussion inside his tafsir of surah al-Zumar. We have added section headings inside brackets for the sake of clarity and ease of navigation:

قوله تعالى : الذين يستمعون القول فيتبعون أحسنه . أظهر الأقوال في الآية الكريمة ، أن المراد بالقول ، ما جاء به النبي صلى الله عليه وسلم ، من وحي الكتاب والسنة ، ومن إطلاق القول على القرآن قوله تعالى : أفلم يدبروا القول الآية [ 23 \ 68 ] . وقوله تعالى : إنه لقول فصل وما هو بالهزل [ 86 \ 13 – 14 ] . وقوله تعالى في هذه الآية الكريمة : فيتبعون أحسنه [ 39 \ 18 ] أي : يقدمون الأحسن ، الذي هو أشد حسنا ، على الأحسن الذي هو دونه في الحسن ، ويقدمون الأحسن مطلقا على الحسن . ويدل لهذا آيات من كتاب الله . ـ

[Explanation of Vocabulary and General Meaning]

Allah’s statement:

الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ

Those who listen to speech and follow the best of it [39:18]

Out of the various opinions regarding this noble ayah, the most apparent is that the intended meaning of the word “speech” in it is the divine inspiration of the Qur’an and the Sunnah which the Prophet (ﷺ) brought. One example of the word “speech” being used to refer to the Qur’an is Allah’s statement:

أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ

Then have they not reflected over the speech… [23:86]

or His statement:

إِنَّهُ لَقَوْلٌ فَصْلٌ * وَمَا هُوَ بِالْهَزْلِ

Indeed, it is a decisive speech * And it is not amusement [86:13-14]

As to Allah’s statement in this noble ayah:

 فَيَتَّبِعُونَ أَحْسَنَهُ

… and follow the best of it [39:18]

meaning: they give precedence to the best – that which is the greatest good – over other forms of good which are lesser in goodness; they give precedence to the absolute best over just plain good. And there are a number of ayaat in Allah’s book which support this interpretation.

“Are they equal, those who know and those who know not?”: Tafsir al-Sa’di

Allah say in His Book in surah al-Zumar:

 ‏‏أَمْ مَنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ‏

Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, “Are they equal, those who know and those who do not know?” Only people of understanding will pay heed. [39:9]

The ‘allaamah ‘Abdur-Rahman ibn Naasir al-Sa’di, in his famous book of tafsir, wrote the following:

هذه مقابلة بين العامل بطاعة اللّه وغيره، وبين العالم والجاهل، وأن هذا من الأمور التي تقرر في العقول تباينها، وعلم علما يقينا تفاوتها، فليس المعرض عن طاعة ربه، المتبع لهواه، كمن هو قانت أي‏:‏ مطيع للّه بأفضل العبادات وهي الصلاة، وأفضل الأوقات وهو أوقات الليل، فوصفه بكثرة العمل وأفضله، ثم وصفه بالخوف والرجاء، وذكر أن متعلق الخوف عذاب الآخرة، على ما سلف من الذنوب، وأن متعلق الرجاء، رحمة اللّه، فوصفه بالعمل الظاهر والباطن‏.‏

This is a comparison between the one who performs acts of obedience to Allah and other than him, and between the who with knowledge and the ignorant one. And this is one of the things which is intended to highlight the differences for the [possessor of] intellect, and cause one to know the distinction with certain knowledge. So the one who displays obedience to his Lord is not like the one who follows his own capricious desires. (Rather) he is Qaanit (devoutly obedient), meaning – obedient to Allah with the most virtuous of ibaadah, which is al-salaah, in the most virtuous of times, which is the night time. So Allah describes him with an abundance of deeds and their virtue, then He describes him with fear and hope, and He mentioned that which is related to fear of the punishment of the hereafter for what has already occurred of sins, and what is related to hope of the Mercy of Allah. So He characterized him with both apparent and concealed deeds.