وَإِذا ذُكِرَ اللَّهُ وَحدَهُ اشمَأَزَّت قُلوبُ الَّذينَ لا يُؤمِنونَ بِالآخِرَةِ ۖ وَإِذا ذُكِرَ الَّذينَ مِن دونِهِ إِذا هُم يَستَبشِرونَ

When Allah is mentioned alone, [thereat] shrink away the hearts of those who do not believe in the hereafter, but when others are mentioned besides Him, behold, they rejoice!

EXEGESIS

Ishmaʾazzat: shrink, contract, twitch. It is used only in this verse in the Holy Quran. Its contrast with yastabshirūna (rejoice) shows that it refers to a state of resentment, uneasiness, and grudge, especially one that shows in the face. It has also been interpreted as ‘shudder in repulsion’.^{‎[1]Lisan; Tahqiq, under sh-m-z; Bahrayn; Raghib, under sh-m-ʿ-z; Alusi, 12/265.} It has been interpreted by the early exegetes as aversion, shrinking, denial, and arrogance.^{‎[2]Tabrisi, 8/782.} Indeed, it was they who, when they were told: ‘There is no god except Allah,’ used to be disdainful (37:35).

Yastabshirūna: rejoice, be jubilant, exult. It is to find and realise what makes one joyful and happy.^{‎[3]Raghib, under b-sh-r.} It is happiness to the extent that it shows in one’s face and encounter.^{‎[4]Tabrisi, 8/782.}

Both ishmaʾazzat and yastabshirūna are exaggerated forms of their roots, indicating utmost repulsion and maximum enjoyment.^{‎[5]Zamakhshari, 4/132.} The faithless say: ‘This is a magician, a mendacious liar.’ ‘Has he reduced the gods to one god? This is indeed an odd thing!’ Their elite go about [urging others]: ‘Go and stand by your gods! This is indeed the desirable thing [to do]’ (38:4-6).

Note that others are mentioned besides Him is unconditional, indicating that it is not limited to idols, but includes anything other than God.

EXPOSITION

This verse addresses a deep and fundamental problem which is one of the diseases of the hearts: disinclination to unity and happiness with multiplicity. After proving that All intercession rests with Allah in the last two verses, this verse talks about why the unbelievers are averse to God and inclined to others. They are not accustomed to unity; they have not built a relationship with God; they are not intimate with their Lord. When you mention your Lord alone in the Quran, they turn their backs in aversion (17:46). Instead, they feel more comfortable with others; they take what is apparent more seriously; they prefer to refer to the means for their needs; their hearts find repose, composure, and assurance when the instruments are prepared and are at their disposal. It is their psychological motives that prevent them from accepting the clear arguments and proofs of God. Your God is the one God. Those who do not believe in the hereafter, their hearts are amiss, and they are arrogant (16:22). Such people are the opposite of those who fear their Lord, whose skins and hearts soften to Allah’s remembrance (verse 23).

… those who do not believe in the hereafter: this description implies the cause of shrinking away at God’s remembrance and rejoicing at the mention of others. It shows that a lack of (strong) belief in the hereafter is associated with a lack of connection with God. It also shows that we can test our level of belief in the hereafter by testing our inclination or aversion to God vs. other-than-Him.^{‎[6]Qaraati, 8/180.} What is common between the two is that both are matters of the unseen. There are many other verses where the Quran has referred to the polytheists as those who do not believe in the hereafter (6:113, 16:22, 16:60, 17:10, 17:45, 27:4, 34:8, 53:27). The following points could clarify why this is:

1. Lack of belief in the hereafter is often due to lack of contemplation about the most fundamental issues: one’s existence, the purpose of creation, where one has come from, and where one is going to. It thus becomes clear that one who does not apply reason concerning these matters would most likely not develop a relationship with his Lord, and would therefore resort to others besides Him.
2. Another factor that contributes to both disbelief in the hereafter and shrinking away from unity is being engrossed in lusts, desires, illusions, and the glamour of this world. Such lifestyle makes one engaged with the apparent means and instruments – referred to as others … besides Him in this verse – and hence makes one heedless of the real cause and force behind these images. Thus, such people have been described elsewhere in the Quran: those who do not expect to encounter Us and who are pleased with the life of this world and satisfied with it, and those who are oblivious of Our signs (10:7).
3. If one realises, believes, and accepts that he will return to God after death, then he will worship Him alone, knowing that God will be his judge. In that case, his heart will not shrink away at the remembrance of God anymore.^{‎[7]Mizan, 17/271.}

Given that there are different levels of belief and disbelief, this verse can also apply to the believers. This application is specifically confirmed by the following verse: And most of them do not believe in Allah without ascribing partners to Him (12:106). Here are some examples of how the believers can be subject to this verse: 1. Some Muslims are reluctant to accept the penal codes of Islam, but they welcome and honour the codes outlined by human rights and international protocols. 2. Sometimes a believer is more enthused and alert when delivering a lecture or having a conversation with people than when he stands in prayer to converse with his Lord.^{‎[8]Qaraati, 8/180.}

INSIGHTS FROM HADITH

1. According to a hadith by Imam al-Ṣādiq (a), When Allah is mentioned alone also includes God’s command to obey the household of the Prophet, and when others are mentioned besides Him refers to other leaders whom God has not sanctioned to be obeyed.^{‎[9]Kafi, 8/304, h. 471.}

Note: This hadith might refer to an important point concerning the guardianship of the Imams, that their guardianship, their speeches, and their lofty position with God are things that not everyone can absorb, digest, or accept. Thus, it is important to not overload others with things that would cause them to shrink away and desert the truth. Imam al-Bāqir (a) said: ‘The hearts of people shrink away at what you say [O community of Shias]. Therefore, if one accepts it, then tell him more; but if one denies it, then leave him alone.’^{‎[10]Kafi, 1/370, h. 5; Daqaiq, 11/313.}

REVIEW OF TAFSĪR LITERATURE

Some exegetes have said that the last part of the verse (when others are mentioned besides Him, behold, they rejoice) refers to the famous story about chapter 53 (al-Najm), where it is reported that after mentioning the names of the main idols of the polytheists (53:19-20) the Prophet added: ‘They are exalted idols, whose intercessions are probable.’ This instance of when others are mentioned besides Him made the polytheists rejoice.^{‎[11]Tabari, 24/8; Zamakhshari, 4/132; Qurtubi, 15/264; Suyuti, 5/329-330.}

See verses 53:19-20 and 22:52 for why this story is apocryphal and cannot be true. Even if the story were true, the meaning of the verse is more general than this, and refers to a far deeper problem in the monotheism of most people, as discussed earlier.

[1] Lisan; Tahqiq, under sh-m-z; Bahrayn; Raghib, under sh-m-ʿ-z; Alusi, 12/265.
[2] Tabrisi, 8/782.
[3] Raghib, under b-sh-r.
[4] Tabrisi, 8/782.
[5] Zamakhshari, 4/132.
[6] Qaraati, 8/180.
[7] Mizan, 17/271.
[8] Qaraati, 8/180.
[9] Kafi, 8/304, h. 471.
[10] Kafi, 1/370, h. 5; Daqaiq, 11/313.
[11] Tabari, 24/8; Zamakhshari, 4/132; Qurtubi, 15/264; Suyuti, 5/329-330.