The sixth verse contains a very small sentence, “The judgment belongs to none but God.” This sentence which is oft repeated in the Qura’n has wide connotations and the word “Hakam” here includes formulating the laws, rulership and arbitration natural and manifest are all included. But we should note that it has another dimension as said in verse 57 of Surah Anam and verse 67 of Surah Yusuf that say, “The Judgment is only for God, He declares the truth and He is the best of the judges.” And “The judgment is only God’s” This sentence also states the punishment that God will mete out to the disbelievers.
The various ways that express that judgment is only for God is as we said a clear proof that this verse has vast connotations and declares all commands and decrees for God. It contains all the written and caused laws as well as the manifest ones.
The seventh verse declares god only to be worthy of praise and worship and then adds, “He is God; there is no god but Him. His is all the praise, in the beginning and the end; His is the authority, and to Him you shall be returned.” The words “His is the authority” means that He is the ruler of both the worlds. This sentence is evident proof of His praise and of He being the only one worthy of worship because He is the “Lord” and He is the “praised One”
His decision will be promulgated everywhere and on everything, though some commentators have quoted Ibn Abbas to have said that “Hakam” means his judgments on the Judgment Day on His subjects. (1) But there is no valid argument to restrict the meaning of this verse and we have repeatedly said that the special reason for the revelation of any verse does not cancel its generality.
The above verse therefore, proves God’s oneness and authority to create laws and judge by them. Tafsir Al Mizan also speaks about the generality of this verse. (2)
This verse proves the rulership and ownership of God in the world of causes and the manifest one and His authority to create laws and judge by them. It tells us that He has no partners in this work and this is why its generality has been prescribed in Tafsir Al Mizan.
A point to note is that the words “His is the authority” and His authority is supreme. In other words it includes all manner of authority and rulership. It should be noted, however, that His complete authority and dominance does not deny His delegation of authority to his apostles, Imams and other saintly persons. His praise does not mean does not prevent the praise of the parents, teachers or the saintly person who are the intermediaries for well being and God’s grace. But we should remember that (despite praising them) all praise ultimately is for God and this is the meaning of Oneness of rulership and authority.
Verse number 8 first speaks of the Oneness in worship and then about the oneness in authority and rulership, “And do not call any other god with God; there is no god but Him.” The next sentence is like a decree and proof of His authority, “All things are perishable save He.” And in the end the verse says, “His is the authority, and to Him shall you return.”
This verse specifies worship, well being, authority and judgment all only to God. Some commentators however, have taken this “authority” in the sense of causes and in the sense of His intention and decision that rules everything. Some have taken it to mean the authority and judgment on the Day of Resurrection and some have taken it to mean His manifest material authority. The words of the verse denote that it is free of all conditions and is complete so it includes all authority in this world, the world of laws, and the hereafter.
What does the word “Wajah” mean in the verse “All things are perishable save He”? Some commentators have taken it to mean the good deeds that are done because God intends them to happen and some have said it means God’s religion and laws and yet some have taken it to mean the elevated and lofty status of God. But we know that the word ‘Wajah means the face and according to Raghib Isphahani the face is what distinguishes one person from another and therefore it is best part of the body. This word is used for the best of the beings and creations and this is why it has been used for God. It is evident from the verse that this is what it means.
Therefore, any being that attaches itself to the ever living entity becomes eternal and God’s religion, the deeds done as per His commands, the apostles are all connected with Him and they all attain well being and eternal life. This verse therefore, includes all the interpretations mentioned above and is composite.
1. Tafsir Ruhul Ma’ani Vol.20 Page 92
2. Tafsir Al Mizan Vol. 16 page 70
