هَلْ يَنظُرُونَ إِلَّآ أَن يَأْتِيَهُمُ ٱللَّهُ فِى ظُلَلٍ مِّنَ ٱلْغَمَامِ وَٱلْمَلَٰٓئِكَةُ وَقُضِىَ ٱلْأَمْرُ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
“Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels? Then the case would be already judged. All cases go back to Allah (for judgment).” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to Taberî, the term 'gamâm' (cloud) mentioned in this verse refers to something that covers the sky and casts a shadow over it; it is said that the cloud that provided shade for the Children of Israel was a white cloud. Furthermore, he notes that there are differences in recitation regarding the expression 'the coming of Allah and the angels', and according to some recitations, the angels will come as shadows within the cloud, while Allah will come as He wills. It is also transmitted that on the Day of Judgment, the angels will descend from the heavens in succession, and when matters return to Allah, everyone will receive what they have earned.
وإذ كان معنى الغمام ما وصفنا مما غم السماء من شيء فغطى وجهها عن الناظر إليها، فليس الذي ظلله الله عز وجل على بني إسرائيل فوصفه بأنه كان غماما بأولى بوصفه إياه بذلك أن يكون سحابا منه بأن يكون غير ذلك مما ألبس وجه السماء من شيء، وقد قيل: إنه ما أبيض من السحاب
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to this exegete, the mention in the verse of Allah coming within angels and cloud shadows is to show the stubbornness of the disbelievers and their refusal to be convinced by proofs, but that they will only accept faith under impossible/false conditions. Furthermore, it is argued linguistically that the word 'nazar' means 'seeing' and not 'waiting'; according to the Salaf school of thought, the attribution of 'coming' (mecîy) and 'going' (zeheb) to Allah should be referred to Allah without interpretation, while according to another view, 'Allah coming' means metaphorically 'His signs coming'.
اعلم أن على كلا التقديرين فقد قال تعالى : فقوله : إشارة إلى القدرة التامة والتفرد بالإلهية والحكم ، ومجموعهما يتضمن نهاية الزجر عن الإقدام على المعصية
Kurtubî13. c.✓ Citation verified
In this text, Kurtubî states that what is meant by the phrase 'the place to which matters return' in the verse is the return of all the deeds of created beings to Allah in the Hereafter. Furthermore, the text lists the different recitation variants of the verb in the verse (with fatha and ta, or with kasra and jim, or passive/active readings) and the reciters who read them. The text also states that 'al-ahzab' (the groups/confederates) is intended and that they did not expect (despite the warnings).
أي أمور الخلائق في الآخرة وقرأ الحسن والأعرج ويعقوب وبن عامر وأبو حيوة وبن محيصن وحميد والأعمش وحمزة والكسائي وخلف ( ترجع ) بفتح التاء وكسر الجيم الباقون ( ترجع )
İbn Kesîr14. c.✓ Citation verified
Ibn Kesîr explains the expression 'coming within shadows' in the verse as a scene where Allah will come on the Day of Judgment to judge among all created beings, and everyone will receive recompense according to their deeds. This coming is supported by various reports related to angels and cloud shadows; according to some scholars of the Salaf, these clouds were only seen during the period of the Children of Israel's wandering in the wilderness (tîh). In conclusion, everyone will receive recompense according to whether their deeds were good or evil.
قال ابن أبي نجيح عن مجاهد في ظلل من الغمام قال هو غير السحاب ولم يكن قط إلا لبني إسرائيل في تيههم حين تاهوا
Beydâvî13. c.✓ Citation verified
According to Beydâvî, the expression 'Allah's coming' in the verse means the coming of Allah's command or punishment; the 'thing that comes' has been omitted (hazf), and instead reference is made to it with the phrase 'Allah is Mighty and Wise'. The coming of punishment within a white cloud (gamâm) is because clouds are known as a means of mercy, yet punishment coming from them is more terrible and severe, for the emergence of evil from a place where good is expected is the most difficult. The angels are mentioned either as a means in the realization of this command or as those who bring the punishment themselves. The use of past tense in the expression 'completion of the command' is because of the nearness and certainty of the occurrence of the command of destruction.
وإنما يأتيهم العذاب فيه لأنه مظنة الرحمة، فإذا جاء منه العذاب كان أفظع لأن الشر إذا جاء من حيث لا يحتسب كان أصعب فكيف إذا جاء من حيث يحتسب الخير
Zemahşerî12. c.✓ Citation verified
According to this exegete, the expression 'qaza-yı emr' (completion of the command) is related to the account being finished and the two groups (the people of Paradise and the people of Hell) being definitely separated; this moment is explained in a report transmitted from the Prophet as the moment when the ram (a symbol of death) will be slaughtered and both groups will see it. Furthermore, the text states that the word 'idh' is either a substitute for the phrase 'yawm al-hasra' (the day of regret) or is in the accusative case with 'al-hasra'.
حين يذبح الكبش والفريقان ينظران
Comparison
Common ground
Most exegetes address the expressions of 'gamâm' (cloud) and the coming of angels through recitation differences and linguistic analysis; furthermore, there is a common emphasis that at the end of the verse, matters will return to Allah and everyone will receive recompense according to their deeds. Transmitted material (from Ibn Abbas, Mujahid, etc.) is used as a common source among many exegetes.
Differences
Taberî and Ibn Kesîr follow a report-oriented approach and transmit that the cloud may be specific to the Children of Israel; Kurtubî focuses more on listing the recitation variants. Razî and Beydâvî, on the other hand, interpret the expression 'Allah's coming' with theological/rational concerns, arguing that the attribution of motion to Allah is impossible, and that this means the coming of His command or punishment; Zamakhsharî supports the interpretation of 'qaza-yı emr' with hadith transmission and turns to linguistic i'rab discussion. These differences stem from the distinction between early-period transmission-based exegesis and later theological/rhetorical exegetical methods.
Historical context
In the earliest exegete Taberî, plain transmission of recitation differences takes precedence; in later periods (Zamakhsharî, Razî, Beydâvî), linguistic/rhetorical and theological argumentation come to the fore, with expressions such as the attribution of motion to Allah being reinterpreted within a rational framework. Kurtubî and Ibn Kesîr, on the other hand, continued the report-based approach, maintaining the classical line, thus showing both continuity and concurrent diversity between transmission and rational interpretation.
Modern connection
These different readings remind us how harmony between knowledge and faith can be achieved through different methods (transmission, linguistic analysis, rational argumentation). The theme emphasized by the verse—that every matter ultimately returns to be reckoned—can point to the importance of living with patience and sincerity in daily life, with the awareness that all deeds are subject to a final accounting. Moreover, the diversity of methods among exegetes can exemplify the value of approaching different interpretations with tolerance and of thinking multidimensionally in the learning process.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar