لَيسَ لَها مِن دونِ اللَّهِ كاشِفَةٌ

There is none that may unveil it besides Allah.

EXEGESIS

Kāshifah (one that may unveil) comes from kashf which means to remove the covering from something. Here it should mean that when the hardships of the Day of Judgement befall people, none but God can remove them.^{‎[1]Tabrisi, 9/277; Alusi, 14/70; Mizan, 19/51; Nemuneh, 22/575.} This would be similar to the verse, Should Allah visit you with some distress there is no one to remove it (kāshif) except Him (6:17). It is said because the Day of Judgement is the ghāshiyah (enveloper (88:1)), then averting it would be removal (kashf).^{‎[2]Qurtubi, 17/122.}

It could also be noted that as the active participle here is feminine it should be referring to anybody or group, meaning there is no group or person that can bring it about, like in the verse, There is no denying (kādhibah) that it will befall (56:2).

It in this verse is referring to the āzifah of the previous verse.

EXPOSITION

We are told that once the final hour spoken of in the previous verse arrives, There is none that may unveil it besides Allah, or none that may remove it or give sanctuary beside God; not the idols spoken of in verses 19-20, nor the angels as per verse 26, nor wealth or companions as was in verses 33-34. Say: ‘Tell me, should Allah’s punishment overtake you, or should the hour overtake you, will you supplicate anyone other than Allah, should you be truthful?’ (6:40). Even those most vehement of deniers and mockers will instinctively turn towards God at that moment as they realise that none but Him can remove it from them. Like the Day of Judgement that follows it, it is a manifestation of the total dominion and lordship of God, ‘To whom does the sovereignty belong today?’ “To Allah, the one, the all-paramount!’ (40:16).

There are other possibilities that scholars have considered for the meaning of kāshifah. Ṭūsī argues that it means that none but God can unveil it and bring it about (yakshifu ʿanhā), as in the verse, none except Him shall manifest it at its time (7:187).^{‎[3]Tibyan, 9/441. This is likely also what Baghawi, 4/318, means when he interprets it as muẓhirah and mubayyinah.} Similar to this, Qurṭubī says it means that none but God can hasten or delay it.^{‎[4]Qurtubi, 17/122.}

Ṭabarī and others posit that it means no one can unveil – that is, come to know – the time that it should occur, since only God knows that. Not even the angels or the prophets are aware of the time of the final hour.^{‎[5]Tabari, 27/48; Zamakhshari, 4/429; Tantawi, 14/89.}

All these opinions are unproblematic, and since the expression used in the verse is a very general one, there is nothing barring us from saying that all these various meanings are included in its general scope; although what was mentioned first is the most appropriate opinion considering the context of the preceding verses regarding warnings and the punishments faced by previous nations.

INSIGHTS FROM OTHER TRADITIONS

1. The great day of the Lord is near, near and hastening quickly. The sound of the day of the Lord is bitter; the mighty man shall cry out there. That day is a day of wrath, a day of trouble and distress, a day of ruin and desolation, a day of darkness and gloom, a day of clouds and blackness … Neither their silver nor their gold will be able to deliver them on the day of the Lord’s wrath.^{‎[6]Zephaniah 1:14-18.}

[1] Tabrisi, 9/277; Alusi, 14/70; Mizan, 19/51; Nemuneh, 22/575.
[2] Qurtubi, 17/122.
[3] Tibyan, 9/441. This is likely also what Baghawi, 4/318, means when he interprets it as muẓhirah and mubayyinah.
[4] Qurtubi, 17/122.
[5] Tabari, 27/48; Zamakhshari, 4/429; Tantawi, 14/89.
[6] Zephaniah 1:14-18.