يَومَ يَقومُ الرّوحُ وَالمَلائِكَةُ صَفًّا ۖ لا يَتَكَلَّمونَ إِلّا مَن أَذِنَ لَهُ الرَّحمٰنُ وَقالَ صَوابًا

On the day when the spirit and the angels stand arrayed. None shall speak except whom the all-beneficent permits and who says what is right.

EXEGESIS

In verses 70:4 and 97:4, the spirit is mentioned after the angels, while here it is mentioned before. Perhaps this difference of order shows that the order is not of particular concern in these verses.

There are two popular views about what is meant by the spirit (al-rūḥ) in verses like this: 1. Gabriel, who is the chief angel in charge of revelation and matters of guidance. 2. Another immaterial being that is similar to but not the same as the angels, which accompanies the angels and supports them, especially in matters pertaining to revelation and guidance. There is Quranic evidence for both meanings, although the second one is more plausible and supported by hadith.

Ṣaffan: arrayed, in lines, in ranks. It is apparently an adverb for stand; thus it does not specify that there will be only one array of angels, but it simply describes how they will rise up: in arrays. Based on verse 89:22 there will be multiple arrays of angels.

Ṣawāb: right, correct. It is the opposite of khaṭaʾ, meaning wrong, incorrect. A ṣawāb speech is one that is according to the truth, reality, and fact of the matter.^{‎[1]Bahrayn, under ṣ-w-b; Tahqiq, under ṣ-w-b.} Ṣawāb is from the root iṣābah, meaning to hit. A ṣawāb speech is that which hits the truth, i.e. that which conforms to the truth. This is the only instance of this term in the Quran. Given the clear connection between this verse and several other verses about intercession, ṣawāb can be interpreted as a speech that is according to God’s knowledge.

Adhina (permit) and qāla (say) are in past tense, even though the verse is about a future event. This could be to indicate the inevitability of the future event – as if it has already been realised. Another possibility for adhina is that it may refer to God’s preordained decree about who shall have permission to speak on the Day of Resurrection. As for qāla, it could refer to the beliefs of the individuals in this life. That is, on that day only those who are permitted by God and who said right words – i.e. had true beliefs – will be able to speak.^{‎[2]Kashif, 7/503, with some elaboration.} This is confirmed by some narrations regarding verse 21:28, saying that only those whose religion and beliefs are approved by God will benefit from intercession (shafāʿah) in the hereafter.^{‎[3]Tawhid, p. 408; Rawḍat al-Wāʿiẓīn, 2/501.} The same idea is seen in, No one will have the power to intercede [with Allah], except for him who has taken a covenant with the All-Beneficent (19:87), and some narrations concerning this verse.^{‎[4]Qummi, 2/57; Kafi, 1/431, h. 90.} It may also be said that since that is the true day (verse 39) and a day of the truth, only those who realised the trait of speaking the truth and acting by it in themselves will have the necessary congruity with that realm to be able to speak.^{‎[5]Tabari, 30/16, narrated from Mujāhid, with some elaboration.}

EXPOSITION

The angels are ranged in lines and arrays (37:1, 37:165) and each of them has its known position (37:164). This will manifest on the Day of Resurrection: And your Lord with the angels arrive in ranks (89:22); The angels and the spirit ascend to Him in a day whose span is fifty thousand years (70:4). What does it mean that the spirit and the angels stand arrayed? The subsequent part of the verse is an interpretation and explanation of this: None shall speak except whom the All-Beneficent permits and who says what is right. So standing in arrays means to be completely submissive to God’s majesty and kingdom on that day, and to not deviate from His command.

The spirit and the angels are the most immaculate and immaterial creatures of God. Yet, they stand up before Him in fear and submission (34:23), as they are also fearful of their Lord in this world (16:50). This should clarify how tremendous and horrific a day we are facing, with a great encompassing terror (21:103) that drives people insane (22:2).^{‎[6]Razi, 31/24, with some elaboration.} More generally, if the immaculate angels are summoned for reckoning then there is no doubt we humans will also be raised for questioning.^{‎[7]Qaraati, 10/367, with some elaboration.}

Not only will the spirit and the angels rise and stand before God on that day, but so will all people (83:6) and the witnesses (40:51). It is a day of general rising, and that is why it is called the Day of Resurrection (yawm al-qiyāmah, from the same root as yaqūmu: stand).

This verse has a general and encompassing meaning that seems to be what is intended: the exclusivity of all dominion, power, and authority to God on the Day of Judgement. None shall speak is the same as they will not be able to address in the last verse, but this verse elaborates on that by giving an exception. The two verses together indicate that all affairs and sovereignty will belong to God on that day (40:16, 82:19). The difference between this world and the hereafter in this regard is that even though God is the sole and real owner of all affairs in both worlds, this will become evident and manifest in the hereafter. So there is no change in God’s sovereignty, but the change is in the perception of those who had been veiled from this reality prior to that day (50:22). It could also be that what is meant in these contexts is existential sovereignty and dominion: people are given a degree of freedom to choose, act, and speak as they wish in this world. However, this freedom – which is an existential sovereignty over one’s actions, albeit a reflection of God’s all-encompassing sovereignty – will terminate on the Day of Resurrection. At that point, no one else will be able to say or do anything except by God’s existential permission which enables one to act or speak. His word is the truth, and to Him belongs all sovereignty on the day when the trumpet will be blown. Knower of the sensible and the unseen, He is the all-wise, the all-aware (6:73).

And who says what is right: on the day of truth and in God’s court of justice, only rightful speech is permitted and only those who say what is right are given leave to speak. This implicitly negates the polytheists’ impression that their false gods and idols might be of any avail to them on that day. It could also be that this condition emphasises the utmost submission and obedience of the spirit and the angels (or rather all creatures, because whom and who apparently include everyone). It is saying that they will completely abide by what is befitting of them to say.^{‎[8]Razi, 31/25, with some elaboration.}

A Quranic application of the aforementioned general and comprehensive meaning is the matter of intercession (shafāʿah). The subsequent part of the verse is very similar to the following verse: Intercession will not avail that day except from him whom the All-Beneficent allows and approves of his word (20:109). Interpreting the current verse by verse 20:109 gives a clear and applicable example of speech on that day: intercession. It also shows that the right speech is that which is approved by God. How many an angel there is in the heavens whose intercession is of no avail in any way except after Allah grants permission to whomever He wishes and approves of (53:26). The only intercession allowed on that day is a word of truth by an intercessor who is cognisant of what to say and for whom to intercede, not by inanimate and ignorant idols: Those whom they invoke besides Him have no power of intercession, except those who are witness to the truth and who know [for whom to intercede] (43:86).

There is no need for anyone else to speak before God because He is fully aware of everything and is needless of their knowledge, whereas they are in need of His: He knows that which is before them and that which is behind them, but they cannot comprehend Him in their knowledge (20:110); Who is it that may intercede with Him except with His permission? He knows that which is before them and that which is behind them, and they do not comprehend anything of His knowledge except what He wishes (2:255); To Him belongs whatever is before us and whatever is behind us and whatever is in between that, and your Lord is not forgetful (19:64).

INSIGHTS FROM HADITH

1. Ibn Masʿūd said: ‘The spirit is an angel in the fourth heaven that is greater than the heavens, the mountains, and the angels. It glorifies God 12,000 times every day, and God creates an ordinary angel from each of its glorifications. It will make a single array on the Day of Resurrection.’^{‎[9]Tabari, 30/15.}

Notes: 1. Apparently, what is meant by ‘angel’ in narrations like this is not a member of the same species, but a creation that is immaterial and transcendent like the angels. In other words, ‘it is an angel’ means ‘it is an immaterial being’. 2. There is an apparent contradiction in saying that the spirit is in the fourth heaven, yet it is greater than all heavens, unless what is meant by the latter is all material heavens. 3. It can be implicitly inferred from the verse that the spirit alone will compose one array, and all other angels will make up another array.^{‎[10]Tibyan, 10/249; Tabrisi, 10/646-647, narrated from Ibn Masʿūd and Ibn Abbas.} However, the Quran says elsewhere that the angels will be in multiple arrays (89:22).^{‎[11]Razi, 31/25.} 4. It could be that the spirit is the leader of the angels who line up in arrays behind it.^{‎[12]Rahmah, 4/441.} This complies with the special mention of the spirit in the verses about the descent of angels with revelation or direction of affairs. 4. Some early exegetes have specified that the spirit has many individuals, multiple the number of angels.^{‎[13]Tabari, 30/15, narrated from al-Aʿmash.} 5. Some early exegetes have interpreted the spirit in this verse as Gabriel.^{‎[14]Tabari, 30/15; Tibyan, 10/249, narrated from al-Ḍaḥḥāk and al-Shaʿbī.} For example, Ibn Abbas said: ‘Indeed Gabriel shall rise on the Day of Resurrection before the irresistible Lord. His sides will tremble due to fear of God’s chastisement, exalted is He. He will say: “Glory be to Thee! There is no god but Thee! We have not worshipped Thee as Thou deservest!” His two shoulders would cover from the east to the west. This is what the all-mighty God has said: On the day when the spirit and the angels stand arrayed.’^{‎[15]Suyuti, 6/309-310.}

2. It is narrated from Ibn Abbas and ʿAṭiyyah: ‘The spirits of mankind will be with the angels between the two blows of the trumpet, before they are returned to their bodies.’^{‎[16]Tabari, 30/16; Tibyan, 10/249; Thalabi, 10/120.}

Notes: 1. This cannot be an interpretation of the spirit in this verse, because the context of these verses is the resurrection, which is after the second blow of the trumpet (verse 18).^{‎[17]Alusi, 15/221.} 2. There are also other early exegetes who have interpreted the spirit in this verse as the spirits of mankind.^{‎[18]Tibyan, 10/249, narrated from Hasan al-Baṣrī.} Based on this meaning, the verse is talking about the resurrection and rising of the spirits.

3. Concerning None shall speak except whom the All-Beneficent permits and who says what is right, Imam Ali (a) said: ‘That is when the apostles will rise and bear witness, as He has said: How will it be, then, when We bring from every people a witness and bring you as a witness against these? [4:41].’^{‎[19]Tawhid, p. 261.}
4. Abū Ḥamzah al-Thumālī said: ‘I went to see Muhammad ibn Ali [al-Bāqir (a)] and asked him: “O son of God’s Messenger! Tell me a hadith that would benefit me.” He said: “O Abā Ḥamzah! All people will enter paradise except for anyone who refuses [himself].” I asked: “Would anyone refuse to enter paradise?!” He answered: “Yes; whoever does not testify that there is no god but God and that Muhammad is His Messenger.” I said: “I have seen the Murjiites, the Qadarites, the Kharijites, and the Umayyads all say there is no god but God and that Muhammad is His Messenger.” He replied: “Never! Never! When the Day of Resurrection comes, God will dispossess them of it. No one will utter this [testimony] except us and our followers. Others will dissociate themselves from it. Have you not heard God’s words: On the day when the spirit and the angels stand arrayed. None shall speak except whom the All-Beneficent permits and who says what is right? It [what is right] means there is no god but God and that Muhammad is His Messenger.”’^{‎[20]Hasakani, 2/420, h. 1077.}
5. In another similar narration, Imam al-Bāqir (a) said: ‘When the Day of Resurrection comes, the testimony that “there is no god but God” will be snatched away from the hearts of the people in that scene, except for those who have testified to the authority (wilāyah) of Ali. This is what is meant by His words, except whom the All-Beneficent permits, which means those who have accepted the authority of Ali. They are the ones who will be permitted to say “there is no god but God”.’^{‎[21]Hasakani, 2/421, h. 1078; Astarābādī, Taʾwīl al-Āyāt al-Ẓāhirah, pp. 735-736; Daqaiq, 14/108.}

Notes: 1. The interpretation of proper speech (ṣawāban) to ‘there is no god but God’ is also seen in many narrations from the early exegetes.^{‎[22]Suyuti, 6/310.} For example, Ibn Abbas said: ‘They will not speak except whom the Lord permits due to his testimony that “there is no god but God”, which is the ultimate ṣawāb (right).’^{‎[23]Tabari, 30/16, who has also narrated the same idea from ʿIkramah.} 2. This confirms one of the possibilities discussed under Exegesis, that the verse is about those who said (i.e. believed) what is right in their life in this world. Only those who were monotheists in this world will be allowed to talk on that day (or to be interceded for). 3. Since the verse does not define or specify the ‘right speech’ it remains open to any possible interpretation.^{‎[24]Tabari, 30/17.} 4. The Murjiites claimed that mere belief (īmān) is sufficient for salvation, irrespective of action. They used to leave (irjāʾ) the case of those who commit major sins to God. Qadarites most often refers to the advocates of tafwīḍ (entrustment, delegation), on the account that they deny God’s qadar (determination). Sometimes it refers to their opposite group: the advocates of jabr (determinism, compulsion), because they believe in qadar.^{‎[25]Kafi, 1/155-157 (footnotes).} 5. The general idea of blanking out one’s beliefs on the Day of Resurrection – perhaps due to the tremendous and dreadful stages of death, barzakh, the trumpet, and the resurrection – should be a serious alert and warning to us. 6. This hadith is essentially saying that the apparent testimonies of faith must become firm, established, and permanent in one’s heart. This has its own means, one of which is subscribing to the authority (wilāyah) of the Ahl al-Bayt. 7. It should be noted that this hadith does not imply that one’s mere attribution to the school of Ahl al-Bayt would certainly save him on the Day of Resurrection, because that would be a clear contradiction of this very hadith. Therefore, ultimately it comes down to abiding by the requirements and implications of faith in terms of action, and accepting the wilāyah of Ahl al-Bayt is only one instance and example of that.

6. Once, Imam al-Ṣādiq (a) was asked about None shall speak except whom the All-Beneficent permits and who says what is right. He said: ‘By God, we are the ones who shall be permitted [to speak] on that day and who will say what is right.’ The inquirer asked: ‘May I be sacrificed for you! What will you say when you shall speak?’ He replied: ‘We will glorify our Lord, send blessings upon our Prophet, and intercede for our followers – and our Lord will not let us down.’^{‎[26]Barqi, 1/183, h. 183; Kafi, 1/435, h. 91; Tabrisi, 10/647.}
7. Once, Abbas ibn ʿAbd al-Muṭṭalib asked the Prophet: ‘O Messenger of God! What is beauty (jamāl)?’ He replied: ‘Proper speech according to the truth.’ He asked: ‘And what is perfection (kamāl)?’ He answered: ‘Good deeds according to honesty.’^{‎[27]Suyuti, 6/310.}

Note: This is an elegant and practical guideline. It could also suggest that those who will be permitted to speak on the Day of Resurrection are those who have lived according to these instructions in this world.

REVIEW OF TAFSĪR LITERATURE

At a mystical level, the speech discussed in the last verse and this one could refer to the description of God. This way, what is being said is essentially: Clear is Allah of whatever they allege [about Him], [all] except Allah’s exclusive servants (37:159-160).^{‎[28]Bursawi, with some elaboration.}

[1] Bahrayn, under ṣ-w-b; Tahqiq, under ṣ-w-b.
[2] Kashif, 7/503, with some elaboration.
[3] Tawhid, p. 408; Rawḍat al-Wāʿiẓīn, 2/501.
[4] Qummi, 2/57; Kafi, 1/431, h. 90.
[5] Tabari, 30/16, narrated from Mujāhid, with some elaboration.
[6] Razi, 31/24, with some elaboration.
[7] Qaraati, 10/367, with some elaboration.
[8] Razi, 31/25, with some elaboration.
[9] Tabari, 30/15.
[10] Tibyan, 10/249; Tabrisi, 10/646-647, narrated from Ibn Masʿūd and Ibn Abbas.
[11] Razi, 31/25.
[12] Rahmah, 4/441.
[13] Tabari, 30/15, narrated from al-Aʿmash.
[14] Tabari, 30/15; Tibyan, 10/249, narrated from al-Ḍaḥḥāk and al-Shaʿbī.
[15] Suyuti, 6/309-310.
[16] Tabari, 30/16; Tibyan, 10/249; Thalabi, 10/120.
[17] Alusi, 15/221.
[18] Tibyan, 10/249, narrated from Hasan al-Baṣrī.
[19] Tawhid, p. 261.
[20] Hasakani, 2/420, h. 1077.
[21] Hasakani, 2/421, h. 1078; Astarābādī, Taʾwīl al-Āyāt al-Ẓāhirah, pp. 735-736; Daqaiq, 14/108.
[22] Suyuti, 6/310.
[23] Tabari, 30/16, who has also narrated the same idea from ʿIkramah.
[24] Tabari, 30/17.
[25] Kafi, 1/155-157 (footnotes).
[26] Barqi, 1/183, h. 183; Kafi, 1/435, h. 91; Tabrisi, 10/647.
[27] Suyuti, 6/310.
[28] Bursawi, with some elaboration.