The Troops, Throngs, The Companies — Verse 43
39:43 · az-Zumar
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أَمِ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ شُفَعَاۤءَۚ قُلۡ أَوَ لَوۡ كَانُوا۟ لَا یَمۡلِكُونَ شَیۡءࣰا وَلَا یَعۡقِلُونَ ٤٣
ami ittakhadhū min dūni l-lahi shufaʿāa qul awalaw kānū lā yamlikūna shayan walā yaʿqilūn
The Troops, Throngs, The Companies / az-Zumar (39:43)
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Tafsir Ibn Kathir (abridged) 2 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Yet they take intercessors besides God! Say, ‘Even though these have no power or understanding?’
ami ittakhadhū min dūni l-lahi shufaʿāa qul awalaw kānū lā yamlikūna shayan walā yaʿqilūn
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Tafsir Commentary
There is no Intercession except with Allah, and how the Idolators are filled with Disgust when Allah
Allah condemns the idolators for taking intercessors besides Allah, namely the idols and false gods whom they have taken on the basis of their own whims, with no evidence or proof. These idols are not able to do anything; they have no minds with which to think, and they cannot hear or see. They are inanimate and are much worse off than animals. Then Allah says: `Say -- O Muhammad -- to these people who claim that those whom they have taken as intercessors with Allah, that intercession is of no avail except for the one with whom Allah is pleased and to whom He has granted permission to intercede. The whole matter rests with Him.'
مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ
(Who is he that can intercede with Him except with His permission) (2:255).
لَّهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ
(His is the sovereignty of the heavens and the earth.) means, He is the One Who is in control of all that.
ثُمَّ إِلَيْهِ تُرْجَعُونَ
(Then to Him you shall be brought back.) means, `on the Day of Resurrection, then He will judge between you with His justice, and He will reward or punish each person according to his deeds.' Then Allah condemns the idolators further:
وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ
(And when Allah Alone is mentioned) means, when it is said there is no (true) God except Allah Alone,
اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ
(the hearts of those who believe not in the Hereafter are filled with disgust) Mujahid said, "Their hearts are filled with disgust means they recoil in horror." This is like the Ayah:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Truly, when it was said to them: "La ilaha illa Allah," they puffed themselves up with pride.) (37:35) which means, they were too proud to follow it. Their hearts could not accept anything good, and whoever cannot accept good will accept evil. Allah says:
وَإِذَا ذُكِرَ الَّذِينَ مِن دُونِهِ
(and when those besides Him are mentioned,) meaning, the idols and false gods -- this was the view of Mujahid --
إِذَا هُمْ يَسْتَبْشِرُونَ
(behold, they rejoice!) means, they feel happy.
Or have they — nay but they have — taken besides God idols as gods to act as intercessors? with God as they are wont to allege. Say to them ‘What! will they intercede even though they have no power whatever of intercession or otherwise and are unable to comprehend?’ that you worship them or to comprehend anything else for that matter? Nay.
أم اتخذ هؤلاء المشركون بالله من دونه آلهتهم التي يعبدونها شفعاء، تشفع لهم عند الله في حاجاتهم؟ قل -أيها الرسول- لهم: أتتخذونها شفعاء كما تزعمون، ولو كانت الآلهة لا تملك شيئا، ولا تعقل عبادتكم لها؟
يقول تعالى ذاما للمشركين في اتخاذهم شفعاء من دون الله وهم الأصنام والأنداد التي اتخذوها من تلقاء أنفسهم بلا دليل ولا برهان هداهم على ذلك وهي لا تملك شيئا من الأمر بل وليس لها عقل تعقل به ولا سمع تسمع به ولا بصر تبصر به بل هي جمادات أسوأ حالا من الحيوان بكثير.
ثم نعى - سبحانه - على الكفار غفلتهم وعدم تفكرهم فقال : ( أَمِ اتخذوا مِن دُونِ الله شُفَعَآءَ قُلْ أَوَلَوْ كَانُواْ لاَ يَمْلِكُونَ شَيْئاً وَلاَ يَعْقِلُونَ ) .و " أم " هنا بمعنى بل والهمزة ، والاستفهام للإِنكار ، والمراد بالشفعاء تلك الأصنام التى زعموا أنها ستشفع لهم يوم القيامة .والمعنى : لقد ترك هؤلاء المشركون التفكر والتدبر فى دلائل وحدانيته وقدرته - سبحانه - ولم يلتفتوا إلى ما ينفعهم ، بل اتخذوا الأصنام آلهة لينالوا بواسطتها الشفاعة عند الله .قل لهم - أيها الرسول الكريم - مرشدا ومنبها : أتفعلون ذلك ولو كانت هذه الآلهة لا تملك شيئا من أمرها ، ولا تعقل شيئا مما يتوجهون به إليها؟
القول في تأويل قوله تعالى : أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعَاءَ قُلْ أَوَلَوْ كَانُوا لا يَمْلِكُونَ شَيْئًا وَلا يَعْقِلُونَ (43)يقول تعالى ذكره: أم اتخذ هؤلاء المشركون بالله من دونه آلهتهم التي يعبدونها شفعاء تشفع لهم عند الله في حاجاتهم. وقوله: ( قُلْ أَوَلَوْ كَانُوا لا يَمْلِكُونَ شَيْئًا وَلا يَعْقِلُونَ ) يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: قل يا محمد لهم: أتتخذون هذه الآلهة شفعاء كما تزعمون ولو كانوا لا يملكون لكم نفعا ولا ضرا, ولا يعقلون شيئا, قل لهم: إن تكونوا تعبدونها لذلك, وتشفع لكم عند الله, فأخلصوا عبادتكم لله, وأفردوه بالألوهة, فإن الشفاعة جميعا له, لا يشفع عنده إلا من أذن له, ورضي له قولا وأنتم متى أخلصتم له العبادة, فدعوتموه, وشفعكم ( لَهُ مُلْكُ السَّمَاوَاتِ وَالأرْضِ ) , يقول: له سلطان السموات والأرض ومُلكها , وما تعبدون أيها المشركون من دونه له، يقول: فاعبدوا الملك لا المملوك الذي لا يملك شيئا.( ثُمَّ إِلَيْهِ تُرْجَعُونَ ) يقول: ثم إلى الله مصيركم, وهو معاقبكم على إشراككم به, إن متم على شرككم.ومعنى الكلام: لله الشفاعة جميعا, له مُلك السموات والأرض, فاعبدوا المالك الذي له مُلك السموات والأرض, الذي يقدر على نفعكم في الدنيا, وعلى ضركم فيها, وعند مرجعكم إليه بعد مماتكم, فإنكم إليه ترجعون.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعَاءَ ) الآلهة ( قُلْ أَوَلَوْ كَانُوا لا يَمْلِكُونَ شَيْئًا ) الشفاعة.
( أم اتخذوا من دون الله شفعاء قل ) يا محمد ، ) ( أولو كانوا ) وإن كانوا يعني الآلهة ، ( لا يملكون شيئا ) من الشفاعة ، ) ( ولا يعقلون ) أنكم تعبدونهم . وجواب هذا محذوف تقديره : وإن كانوا بهذه الصفة تتخذونهم .
أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعَاءَ قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ (43) { أم } منقطعة وهي للاضراب الانتقالي انتقالاً من تشنيع إشراكهم إلى إبطال معاذيرهم في شركهم ، ذلك أنهم لما دمغتهم حجج القرآن باستحالة أن يكون لله شركاء تمحّلوا تأويلاً لشركهم فقالوا : { ما نعبدهم إلا ليقربونا إلى الله زُلفى } [ الزمر : 3 ] كما حكي عنهم في أول هذه السورة ، فلما استُوفيَت الحججُ على إبطال الشرك أقبل هنا على إبطال تأويلهم منه ومعذرتهم . والاستفهام الذي تشعر به أم } في جميع مواقعها هو هنا للإِنكار بمعنى أن تأويلهم وعذرهم منكَر كما كان المعتذَر عنه منكراً فلم يقضوا بهذه المعذرة وطَراً . وقد تقدم في أول السورة بيان مرادهم بكونهم شفعاء .وأمر الله رسوله صلى الله عليه وسلم بأن يقول لهم مقالةً تقطع بهتانهم وهي { أولو كانوا لا يملكون شيئاً ولا يعقلون .فالواو في أولو كانوا } عاطفة كلام المجيب على كلامهم وهو من قبيل ما سُمّي بعطف التلقين في قوله تعالى : { قال ومن ذريتي } في سورة البقرة ( 124 ) ، ولك أن تجعل الواو للحال كما هو المختار في نظيره . وتقدم في قوله : { ولو افتدى به } في سورة آل عمران ( 91 ) . وصاحب الحال مقدر دل عليه ما قبله من قوله : اتخذوا من دون الله شفعاء . } والتقدير : أيشفعون لو كانوا لا يملكون شيئاً . والظاهر أن حكم تصدير الاستفهام قبل واو الحال كحكم تصديره قبل واو العطف .وأفاد تنكير { شيئاً } في سياق النفي عموم كل ما يُملك فيدخل في عمومه جميع أنواع الشفاعة . ولما كانت الشفاعة أمراً معنوياً كان معنى ملكها تحصيل إجابتها ، والكلام تهكم إذ كيف يشفع من لا يعقل فإنه لعدم عقله لا يتصور خطور معنى الشفاعة عنده فضلاً عن أن تتوجه إرادته إلى الاستشفاع فاتخاذهم شفعاء من الحماقة .
قوله تعالى : أم اتخذوا من دون الله شفعاء أي بل اتخذوا يعني الأصنام ، وفي الكلام ما يتضمن لم ، أي : إن في ذلك لآيات لقوم يتفكرون ، لم يتفكروا ولكنهم اتخذوا آلهتهم شفعاء . قل أولو كانوا لا يملكون شيئا ولا يعقلون أي قل لهم يا محمد : أتتخذونهم شفعاء وإن كانوا لا يملكون شيئا من الشفاعة ولا يعقلون لأنها جمادات . وهذا استفهام إنكار .
Those believed by polytheists to be potential intermediaries between them and God were not simply stone statues. They were actually the statues of great men who lived among them. These supposed intermediaries were in reality their national heroes to whom they owed allegiance and who, they believed, would be adequate mediators before God. Those who entertain such beliefs about beings other than God, gradually reach the point where their loyalty is dedicated solely to these beings. They are pleased to hear the praises of these beings; the proclamation of the Majesty of the One and only God does not nourish their souls. With such people, howsoever one advocates the cause of the pure Unity of God, they do not accept it. Their eyes will open only when, on the Day of Judgement, the Majesty of God reveals itself. Today, man is not even ready to offer words of acceptance, but at that time (on the Day of Judgment), he will wish to offer whatever he has as compensation in order to save himself. But, on that Day, nothing will be of avail to him except the merit of his own deeds.
Commentary
The time to sleep and the time to die: How is the soul exacted and what is the difference between the two
In verse 42, it was said: اللَّـهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا (Allah fully takes away the souls [ of the people ] at the time of their death, and [ of ] those who do not die, in their sleep.). The word: تَوَفَّی (tawaffa) literally means to receive, to take back, exact. In this verse, Allah Ta’ ala has stated very clearly and emphatically that the spirits or souls (arwah) of living beings are under the free will and discretionary dispensation of Allah Ta’ ala at all times and under all conditions. He can seize, exact and take them back at will. And there is at least one manifestation of this absolutely autonomous dispensation that every living being sees and feels everyday when, once asleep, the ruh (spirit, soul) of a person is, so to say, taken away from the body, then, returned on rising from sleep, and ultimately, one such time is bound to come when this ruh stands seized, absolutely and conclusively, following which, this will never be returned.
According to Tafsir Mazhari, the sense of 'taking the ruh away' is to sever its connection with the human body. There are occasions when it is totally severed, both outwardly and inwardly. This is what death is. Then, there are occasions when it is severed only outwardly while it remains active inwardly, the effect of which is that it is only the sense and volitional movement - being obvious signs of life - that are severed, however, the connection of ruh with the body remains active inwardly. Under this arrangement, one breathes and stays alive, however, the form it takes is that the human spirit (ruh) is made to turn its attention to a (panoramic) study of the universe of images ('Alam-ul-mithal), and whereby it is made to pass into a state of forgetfulness and suspension away from this universe, so that one can become fully at rest. And then, at times, even this inward connection is severed because of which the life of the body goes extinct, totally.
In the verse cited above, the word: يَتَوَفَّى (yatawaffa) in the sense of 'takes in full' (qabd) is used by way of ` umum-ul- majaz which covers both meanings. This difference of ruh (spirit, soul) being taken away both in death and sleep delineated earlier also finds support in a saying of Sayyidna ` Ali ؓ . He said that, at the time of sleep, the ruh of a person goes away from his body, but a beam or ray of ruh stays behind in the body due to which one remains alive - and it is through this 'beamed' connection that one sees a dream. Then this dream, in the event that it has been seen in the state the attention of the ruh was raptly turned towards the universe of images, is a true dream. But, if it was seen in a state when the ruh was returning back to the body, then, it becomes polluted with Shaitanic inputs, and that dream no more remains a true dream. And he also said that the ruh that comes out of the body of a person during the state of sleep returns to the body when one wakes up within a time that is much less than an eye would take to wink.
(Or choose they) or do the disbelievers of Mecca worship (intercessors) deities in order that the latter intercede for them (other than Allah? Say) to them, O Muhammad: (What! Even though they have power over nothing) what! Even though they have no power of intercession (and have no intelligence) nor know what intercession is? And if they do not know what intercession is, how are they going to intercede?
Or have they taken intercessors besides God?�He said:Have they followed the path of innovation in religion as a way of drawing closer to God through their religion, on the basis that this would benefit them?His words: