Verses 6–18
Within these verses, there’s a mention of a snapshot of God’s blessings and retributions during His designated days. The apparent context of these verses suggests that they predominantly emanate from the words of Moses, except for the Divine statement: “And when your Lord proclaimed.” In this segment, Moses recalls to his people some of the ‘Days of God’, times characterized by His Absolute Majesty, leading to the bestowal of blessings or retributions. Each incident is meticulously placed, in accordance with His Ultimate Wisdom.
Commentary
وَإِذْ قَالَ مُوسَى لِقَوْمِهِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ أَنْجَاكُمْ مِنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ وَفِي ذَلِكُمْ بَلَاءٌ مِنْ رَبِّكُمْ عَظِيمٌ ٦
(14:6) When Moses said to his people, ‘Remember Allah’s blessing upon you when He delivered you from Pharaoh’s clan who inflicted a terrible torment on you, and slaughtered your sons and spared your women, and in that there was a great test from your Lord.
According to al-Rāghib, the term al-sawm means setting out in search of something. This term conveys dual concepts of moving forward and seeking. Hence, within the context of this verse, it can be interpreted as the act of inflicting torment while maintaining life.
The essence of the verse is: “O Messenger, to fortify their belief, remind them that God is Mighty and Worthy of Praise. When Moses said to his people, the Children of Israel: ‘Recall God’s favor upon you when He saved you from Pharaoh’s family, especially the Copts, who were persistent in tormenting you. They frequently slaughtered your male children and kept your women alive with the intention of enslaving them. This ordeal was a significant test and tribulation from your Lord.’”
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ ٧
(14:7) And when your Lord proclaimed, ‘If you are grateful, I will surely enhance you (in blessing), but if you are ungrateful, My punishment is indeed severe.’
In Majma’ al-bayyān al-bayān, it is mentioned that the word al-taʾaddhun translates as “notification” or “declaration.” It is said: ādhana and tuʾaddhinu, are analogous to the terms awʿada and tuwaʿdu.
Regarding this verse, “And when your Lord proclaimed, ‘If you are grateful, I will surely enhance you (in blessing), but if you are ungrateful,” it’s posited that this proclamation serves as a reminder rather than an initiation. From this perspective, the phrase “And when your Lord proclaimed” is linked with “Remember Allah’s blessing upon you.” The more fitting arrangement, considering traditional Arabic structures, would be: ‘Remember when He saved you, bestowed His favor upon you, and when your Lord proclaimed…’
Some interpretations suggest the phrase “And when your Lord proclaimed” to be linked with “when He delivered you.” This proclamation itself is a blessing, considering it induces both encouragement and caution, driving individuals toward the good of this world and the Hereafter.
This declaration, according to the narrative, serves as a boon for the grateful. For the ungrateful, however, it stands as a warning and a sign of loss. It aligns with previous discussions, devoid of specific limitations or exclusions.
Evidently, this declaration operates independently. God elucidates the essence of gratitude, implying the appropriate utilization of blessings in a manner that recalls the giver’s generosity. Gratitude results in augmented blessings, whereas ingratitude leads to severe consequences. This is reflected, for example, in the story of Noah, where he turns to God, pleading with his community: “Plead to your Lord for forgiveness. Indeed, He is all-forgiving. He will send for you abundant rains from the sky, and aid you with wealth and sons, and provide you with gardens and provide you with streams” (Nūḥ:10-12).
One of the notable aspects of this verse, highlighted by some scholars, is its explicit promise of reward and its subtle hint at punishment. God states, “I will surely enhance you (in blessing),” but when referring to punishment, He says, “My punishment is indeed severe,” instead of declaring, “I will surely punish you.” This is a typical approach of the noble, when balancing promises and warnings.
The verse is broad in scope, without any indications limiting its contents concerning rewards or punishments, exclusively to this world or the Hereafter. The effects of faith, disbelief, righteousness, and transgression on the matters of this life and the Hereafter are well-established in the Qur’an.
The verse has been cited to emphasize the obligation of showing gratitude. However, its primary emphasis is on the perils of disbelief. While God indicates that His punishment is severe, He doesn’t explicitly declare that every act of disbelief will culminate in punishment.
وَقَالَ مُوسَى إِنْ تَكْفُرُوا أَنْتُمْ وَمَنْ فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ ٨
(14:8) And Moses said, ‘Should you be faithless—you and everyone on the earth, all together—indeed Allah is all-sufficient, all-laudable.’
When God decreed gratitude for His benevolence and highlighted the augmentation of His blessings for the grateful, while indicating the potential retribution for the ungrateful, He, in His absolute might, bolstered this sentiment with the words of Moses. This emphasis is evident when He declares: “And Moses said,” a proclamation seamlessly spanning the subsequent ten verses.
Regarding God’s inherent self-sufficiency, even if every soul on Earth were to reject faith, His independence remains unaffected. He neither gains from human gratitude nor is impacted by their disbelief. The repercussions of humanity’s actions, be they positive or negative, solely befall them. His laudable nature is accentuated because praise emerges from recognizing and vocalizing the admirable and righteous deeds of the one being extolled. Each act of God shines with unparalleled beauty and is universally commendable, manifesting His sheer splendor. It’s impossible to eclipse or lessen His grandeur. Thus, He is forever praiseworthy, irrespective of whether an observer voices this admiration or remains silent.
Furthermore, every creation sings His praises through its mere existence. This includes even those who overlook His benevolence, as He affirmed: “There is not a thing but celebrates His praise” (al-Isrā’:44). He stands esteemed and worthy of admiration, regardless of whether humans express their reverence or withhold it. Ultimately, every ounce of praise is His due, regardless of whether it’s directly attributed to Him or otherwise.
أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ مِنْ قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ لَا يَعْلَمُهُمْ إِلَّا اللَّهُ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ وَقَالُوا إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُمْ بِهِ وَإِنَّا لَفِي شَكٍّ مِمَّا تَدْعُونَنَا إِلَيْهِ مُرِيبٍ ٩
(14:9) Has there not come to you the account of those who were before you—the people of Noah, ʿĀd and Thamūd, and those who were after them, whom no one knows (well) except Allah? Their apostles brought them manifest proofs, but they did not respond to them (lit. “but they put their hands in their mouths”), and said, ‘We disbelieve in what you have been sent with. Indeed we have grave doubts concerning that to which you invite us.’
His statement, “Has there not come to you the account of those who were before you—the people of Noah, ʿĀd, and Thamūd...,” is a reflection of Moses’ discourse, reminding his people of God’s past decrees. Among them were nations whose legacy vanished, traces faded, and narratives silenced. Only God truly knows their intricate histories, exemplified by the likes of Noah, ʿĀd, Thamūd, and other subsequent nations.
From this, we deduce two things: First, the term “news” (nabaʾ) in “Has there not come to you the account of those who were before you” relates to their downfall and extinction. The term nabaʾ signifies noteworthy news that demands attention. This interpretation doesn’t conflict with the later part of the verse: “and those who were after them, whom no one knows (well) except Allah?”
Second, in referencing the people of Noah, ʿĀd, and Thamūd, they’re set as illustrative examples. The phrase “and those who were after them, whom no one knows (well) except Allah?” expands on the earlier mention of “those who were before you.” It implies a dearth of comprehensive historical knowledge regarding their specific circumstances.
It’s plausible that “and those who were after them, whom no one knows (well) except Allah?” acts as a parenthetical statement. While the aforementioned context seems more fitting, some interpretations, deeming this segment as a predicate to “and those who were after them,” appear illogical upon close examination.
The segment, “Their apostles brought them manifest proofs,” indicates that the messengers presented unequivocal evidence, clarifying the truth. Yet, their communities suppressed them, hindering the truth’s articulation and silencing their prophets. The phrases “their hands” (aydīhim) and “their mouths” (afwāhihim) are metaphorical, portraying the messengers as silenced, suggesting an imposed silence upon them.
There are multiple scholarly interpretations of this verse, which include:
- The disbelievers metaphorically stifled the messengers, expressing their rejection.
- The disbelievers signaled the messengers to remain silent, akin to how one might gesture another to stop speaking.
- The intense anger of the disbelievers led them to bite their fingers upon hearing the prophets’ messages.
- “The hands” symbolize divine proofs, implying the people returned these proofs to their origin—the messengers.
- “The hands” represent the blessings and teachings of the prophets.
- “The hands” symbolize blessings, indicating the disbelievers verbally rejected the teachings and blessings of the prophets.
God’s word surpasses these interpretations, as its profundity cannot be confined to such limited viewpoints.
The sentence, “Their apostles brought them manifest proofs, but they did not respond to them, and said, ‘We disbelieve in what you have been sent with. Indeed we have grave doubts concerning that to which you invite us” elucidates the rejection of the divine mandate. Their initial rejection of what the apostles presented signifies a denial of divine legislation, while their subsequent doubts underscore their skepticism towards the central message of the Unity of Lordship (tawḥīd al-Rubūbīyyah).
قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ يَدْعُوكُمْ لِيَغْفِرَ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَى أَجَلٍ مُسَمًّى قَالُوا إِنْ أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا تُرِيدُونَ أَنْ تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتُونَا بِسُلْطَانٍ مُبِينٍ١٠
(14:10) Their apostles said, ‘Is there any doubt about Allah, the originator of the heavens and the earth?! He calls you to forgive you a part of your sins, and grants you respite until a specified time.’ They said, ‘You are nothing but humans like us who desire to bar us from what our fathers used to worship. So bring us a manifest authority.’
According to al-Rāghib, the root of the word al-faṭr signifies “cleaving something vertically.” The phrase faṭartu al-shayʾ faṭran translates to “I split it vertically” (shaqaqtuhu ṭūlan). Expressions like afṭara shayʾ fuṭūra and infaṭara infiṭāran indicate something nearing the point of splitting. In the Qur’an, when attributed to God, it refers to the act of bringing into existence through divine providence. It’s as though God split non-existence, bringing forth entities from within. Clearly, the only being capable of transitioning non-existence into existence is Him. All that exists relies on His support. Without it, they would cease to be. This is echoed in the Qur’an: “Indeed Allah sustains the heavens and the earth lest they should fall apart, and if they were to fall apart, there is none who can sustain them except Him” (al-Fāṭir:41).
Given this interpretation, defining faṭara as “to create” (khalaqa), which implies assembling components, doesn’t seem accurate. This view is strengthened by the assertion that if faṭara was equivalent to “to create” (khalaqa), then the evidence hinted at in the clause “the originator of the heavens and the earth” would be misleading. This is because idolaters didn’t deny a creator of the universe. They also didn’t refute the claim that this creator was God and not some other entity. Their primary disagreement was about the unity of divine lordship (tawḥīd al-rubūbīyyah) and servitude (tawḥīd al-ʿubūdīyyah), indicating that only God is the Lord and the one worthy of worship. The evidence pointing towards Him as the creator of the heavens and the earth doesn’t align with this interpretation.
However, when the Qur’an mentions: “Their apostles said, ‘Is there any doubt about Allah, the originator of the heavens and the earth?! He invites you to forgive some of your sins and gives you respite until a specified time,’” it counters the claim, “We disbelieve in what you have been sent with. Indeed, we have grave doubts about what you invite us to” (). As you’re aware, this statement encapsulates two points of contention: (1) their rejection of prophethood and (2) their doubts concerning the Unity of Lordship. The messenger’s aforementioned declaration directly counters these two facets of their argument.
The messengers’ statement: “Is there any doubt about Allah, the originator of the heavens and the earth?” stands as a testament to the Unity of Lordship. If the intent was solely to address the disbelievers’ rejection without providing an evidential basis, there wouldn’t be a need to mention the descriptor: “the originator of the heavens and the earth.” By invoking this attribute, it indicates that this declaration dispels all uncertainties and reservations about Him.
What we perceive, initially, from our understanding of the observable universe, which consists of numerous entities, is that each entity is limited in its existence and distinct from others. Their existence is not inherent nor self-sustained; otherwise, they wouldn’t undergo change or cease to exist. Their existence, as well as their attributes and effects, are dependent on and for something else, which we refer to as “Allah,” honored be His name.
It is He, the Exalted, who brings the universe and every component within it into existence, delineates them, and differentiates them from others. He is inherently existent, without limits. Otherwise, He would need another entity to define Him. Therefore, He is singular and unique. An entity without defined boundaries cannot be multiplied or divided, reinforcing His Oneness.
In His oneness, He oversees and manages every matter just as He originates it, because He is the Master of their existence, and everything relates back to its existence. No other entity shares with Him in anything because nothing other than Him possesses control over itself or others. Hence, He, the Exalted, is the Lord of everything, with no other lord beside Him, just as He is the originator of everything, with no one else doing so.
This is a comprehensive proof, easily graspable, even for simple minds. A person naturally submits to the evident reality of the observable universe, as opposed to considering it a mere illusion, as some skeptics and sophists might suggest. This proof confirms the Oneness of God and Lordship, which is essential when discussing the rejection of idolatry.
From here, it becomes clear how flawed the claim is of those who say that the statement: “Is there any doubt about Allah, the originator of the heavens and the earth?” is merely an argument to prove the existence of a Creator. Likewise, it refutes those who suggest that the statement is merely about God’s providence linked to the Unity of Lordship. Rather, the proof is of God’s existence, which is foundational for everything and every effect that emerges from it. As a result, His Unity in Lordship is affirmed, and it dismisses the doubts raised by them when they say, “We disbelieve in what you have been sent with. Indeed we have grave doubts concerning that to which you invite us.”
Their saying, “He invites you so that He may forgive some of your sins and grant you respite to an appointed term,” points to the argument of prophethood, which they denied by saying, “We have disbelieved in what you have been sent with.” Their intention in this context is their rejection of the messengers’ religion and the divine laws revealed to them.
This argument suggests that, as part of God’s ongoing practice, everything is guided towards its perfection and specific happiness. Humans are among these beings who are encompassed by divine guidance. It’s necessary in divine care that humans are guided to the happiness of their life.
Yet, their life is eternal, not confined to this world and not terminated by death. Their happiness in life is to live in this world with tranquillity, grounded in the balance of their powers, enjoying life’s pleasures, such as food, drink, clothing, marriage, and more—these are the righteous deeds. In the Hereafter, their happiness is based on what they have acquired in terms of true beliefs and good deeds.
Although humans are naturally equipped with an inclination that reminds them of the right beliefs and good actions, they are also inclined towards social life, which often calls them to follow their desires, commit injustices, and deviate. The mere natural reminder isn’t sufficient to lead them to a just and rightful path in beliefs and actions. Otherwise, human society wouldn’t become corrupt, and no individual would deviate, especially when they are equipped with natural inclination.
Therefore, in this divine care, it is essential to provide humanity, in addition to their innate call towards righteousness and happiness, with another means to receive divine guidance, which is prophethood. This is a pure human station where the true beliefs and righteous actions are revealed to him through divine inspiration and unseen communication. Adhering to it ensures individual and societal happiness in this world and the Hereafter.
Concerning worldly happiness, it has been repeatedly mentioned that there’s a direct link between committing sins and injustices and the subsequent divine punishments leading to destruction. If the society remained upright and adhered to natural righteousness, they would be spared from sudden calamities, living out their natural lifespan.
And as for the happiness of the Hereafter, adhering to the divine call, or in other words, having faith and being God-conscious, beautifies the soul with a suitable disposition and removes the tarnish of sins proportional to one’s adherence.
His Lordship, which requires the best possible management and guidance of every kind to its ultimate happiness, necessitates that He pays special attention to humans by sending messengers from among them to them, inviting people through His messengers to faith and righteous deeds. This completes their happiness in this world and the Hereafter. As for this world, it’s about being spared from sudden divine retributions, and as for the Hereafter, it’s about divine forgiveness in proportion to their acquired faith and righteous deeds.
Once you understand what has been mentioned, you’ll recognize that God’s statement, wherein He says about the messengers, “He invites you so that He may forgive some of your sins and grant you respite to an appointed term,” is their indication to the general argument of prophethood. The statement “so that He may forgive” and so on refers to the ultimate aim of the call in the Hereafter, and “grant you respite” and so on indicates its worldly objective. Priority is given to the Hereafter over this world because the Hereafter is the primary goal and the eternal abode.
In their statements, they attributed the call to God Almighty to emphasize the truth against the claim of the disbelievers who said, “you call us to Him,” attributing it to the messengers. The phrase “some of your sins” seems to be specific, possibly indicating that forgiveness is in proportion to obedience. Human society never lacks sins that necessitate retribution. Thus, only some of the community’s sins are forgiven, not all of them. Understand this well.
Some have mentioned that the forgiveness referred to is solely about the rights of God and not concerning the rights of the people. This is countered by authentic narrations from the Prophet that say that Islam nullifies what precedes it.
Some argue that the word “some” (min) is redundant, supporting their view with another verse that says: “He forgives your sins” (al-Ṣaff:12) without the word “some.”
The addition of the word “min” is typically in negative contexts (negations) rather than affirmative ones, as illustrated by the statement “No man came to me” (ma jaa'ani min rajul). Moreover, “min” is often used with indefinite nouns (al-asmā’ al-nakirah) as opposed to definite nouns (al-asmā’ al-maʿrifah), as has been explained in grammatical discussions.
While the context of the two verses differs, the phrase “He will forgive you your sins” seemingly suggests universal forgiveness. However, it specifically pertains to the themes of faith and striving, as evident in: “Have faith in Allah and His Apostle, and wage jihad in the way of Allah with your persons and possessions. That is better for you, should you know. He will forgive you your sins” (al-Ṣaff:11-12). In a similar vein, God recounts Noah’s words, who is the first among the mentioned prophets, as: “Worship Allah, and be wary of Him, and obey me, that He may forgive you some of your sins and reprieve you until a specified term” (Nūḥ:3-4). This aligns with the verse we are examining, clearly indicating that the aspect of partiality or specificity is not incidental.
Among the explanations offered for this verse is the notion that what is meant by ‘a portion’ is actually ‘the entirety’, but in a broad sense. Some argue that the verse refers to the forgiveness of sins committed prior to embracing faith, while sins committed afterward are not addressed. Others believe it pertains to the forgiveness of major sins, which constitute only a portion of all sins. However, these explanations are considered weak and aren’t given much weight.
al-Zamakhshari in al-Kashshāf commented: “If you ask, what is the meaning of specificity in His saying, ‘some of your sins’ my response is: From what I have understood, this phrase appears in this manner only when addressing the disbelievers, as in His saying: ‘Fear Him and obey me, that He may forgive you some of your sins’ (Nūḥ:3-4) and ‘O our people, respond to Allah’s summoner and believe in Him; He will forgive you some of your sins’ (al-Aḥqāf:31). However, when addressing the believers, it is stated as: ‘Shall I show you a trade that will save you from a painful punishment? —until He says— He will forgive you your sins’ (al-Ṣaff:10-12). And there are other instances like these which you’ll notice upon a thorough review. This distinction is made to differentiate between the two groups and so as not to equate the two parties regarding the promised fate.”
Comment: It seems his intention is to convey that the sins forgiven for both groups are the same, encompassing all sins. However, the esteemed position of faith necessitates that there is explicit mention of the forgiveness of all sins for the believers, while the promise to the disbelievers is limited to the forgiveness of some sins, leaving the rest silent. The forgiveness of some sins does not contradict the forgiveness of others. This could be his intended meaning. Otherwise, merely distinguishing between the two addresses does not result in any deviation from reality.
The clause, “and grants you respite until a specified time” means that He will not hasten punishment or destruction upon you, but rather delay it until a predetermined time that is unchangeable, as He has declared it to you, and His decree is immutable. It has been previously discussed in the exegesis of the beginning of Sūrah al-An’am that there are two types of appointed terms: a suspended, undetermined term, and a specified term that cannot be postponed.
Evidence supporting our aforementioned point is Noah’s statement to his people in this context, as recounted by the Almighty God: “and respite you until a specified time; Indeed when Allah’s (appointed) time comes, it cannot be deferred, if you know” (Nūḥ:4).
In reference to the clause, “They said, ‘You are nothing but humans like us who desire to bar us from what our fathers used to worship. So bring us a manifest authority,’” it was previously discussed under the topic of ‘prophethood’ in the second part of the book that a miraculous sign serves as general evidence of a prophet’s authenticity, rather than a universal or specific proof. The realms of revelation and prophethood, connecting with the unseen, transcend typical human understanding. As such, anyone professing this connection must substantiate their claim. The most compelling validation would be presenting another supernatural phenomenon, supporting this ethereal connection’s genuineness. This stance stems from the principle that if one norm can be defied, so can its equivalents.
When the messengers presented their general prophethood to the disbelievers of their nations with their saying, “He calls you to forgive you a part of your sins, and grants you respite until a specified time,” the disbelievers responded by asking for evidence of their prophethood. They excused their skepticism by stating, “You are but humans like us.” They then explicitly requested a miraculous sign as proof, saying, “So bring us a manifest authority.”
The essence of their response was: While we accept the notion that divine care calls us towards forgiveness and mercy, we do not accept that this call comes through you as you claim. For you are merely humans like us, offering nothing superior. If humanity alone warranted this, we would have perceived it in ourselves. If you are truthful in your claim, present us with clear authority—a compelling proof that resonates with our intellect and compels us to recognize your prophethood. This would be a miraculous sign that breaks the norm, just as what you proclaim is extraordinary.
From this explanation, it’s evident that their statement serves to reject the claim. Their saying, “You are but humans like us,” is the foundation of their rejection, and their request, “So bring us a manifest authority,” specifies the evidence they seek.
Furthermore, their statement, “who desire to bar us from what our fathers used to worship,” is an objection rooted between their rejection and its basis. Its implication is that since you are humans like us with no special merit, there’s no reason for us to accept something from you that we don’t find in ourselves or witness from our peers. What we’ve observed is that such claims usually arise from worldly, materialistic motives. Thus, it seems you merely wish to divert us from our ancestral traditions and established ways.
قَالَتْ لَهُمْ رُسُلُهُمْ إِنْ نَحْنُ إِلَّا بَشَرٌ مِثْلُكُمْ وَلَكِنَّ اللَّهَ يَمُنُّ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ وَمَا كَانَ لَنَا أَنْ نَأْتِيَكُمْ بِسُلْطَانٍ إِلَّا بِإِذْنِ اللَّهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ١١
(14:11) Their messengers said to them, ‘Indeed we are just human beings like yourselves; but Allah favors whomever of His servants that He wishes. We may not bring you an authority except by Allah’s leave, and in Allah let all the faithful put their trust.
This verse presents the messengers’ response to the skepticism surrounding their messengership. The disbelievers argued, “You are humans just like us and do not have a divine identity to connect with the unseen. If you are truthful about this unseen capability, then present us with a manifest authority (sulṭān mubīn).”
The essence of the messengers’ reply acknowledges their shared humanity with the disbelievers. Yet, being human does not exclude the possibility of possessing unique divine attributes, like revelation and prophethood. Just as certain intellectual and physical human perfections—like beauty, sound reasoning, and intelligence—are present in some individuals and not others, it’s plausible for God to bestow the gift of revelation and prophethood upon select individuals. As the verse states, “Allah favors whomever of His servants that He wishes.”
As for their demand, “So bring us a manifest authority,” it is premised on the idea that a prophet possesses a celestial identity and an effective unseen capability to achieve whatever he desires. However, this is not the case. A prophet is merely a human like you, to whom the message is revealed. He has no authority over matters, and he cannot produce a sign on his own unless God wills and permits it.
The messengers’ assertion, “Indeed we are just human beings like yourselves,” is an acknowledgment of the disbelievers’ statement, “You are nothing but humans like us.” However, it’s conveyed to derive a different conclusion from what the disbelievers inferred. The statement, “Allah favors whomever of His servants that He wishes,” points to a premise that, when combined, leads to the desired conclusion. Their remark, “We may not bring you an authority except by Allah’s leave,” is their response derived from their shared humanity with the disbelievers.
Concluding their statement with, “In Allah let all the faithful put their trust,” serves to highlight a secondary argument that entrusts all matters, including the matter of the miraculous sign, entirely to God. This argument is particularly pertinent to the believers. In essence, faith in God necessitates the understanding that the power to present such signs lies solely with Him. For all power and strength are exclusively His domain; no one else possesses any of it except by His permission..
This is because He is God, of exalted status. From Him everything originates, to Him everything returns, and through Him everything is sustained. He is the Lord of all, overseeing and managing everything. No entity holds authority over any matter except by His permission. He is the guardian and sustainer of everything, responsible for all matters referred back to Him. Therefore, a believer must rely on his Lord in all affairs, even in actions attributed to him, recognizing that all strength and power belong solely to Him, the Most Glorified. As for the messenger, he must acknowledge that he cannot produce a miraculous sign without the permission of God.
The verse clearly indicates that the messengers did not claim an inability to produce the miraculous sign referred to as a “manifest authority.” Instead, they asserted that they couldn’t act autonomously in this regard without the permission of God, the Most Glorified. They provided evidence for this in two main points.
وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا وَلَنَصْبِرَنَّ عَلَى مَا آذَيْتُمُونَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ ١٢
(14:12) And why should we not put our trust in Allah, seeing that He has guided us in our ways? Surely, we will put up patiently with whatever torment you may inflict upon us, and in Allah let all the trusting put their trust.’
This is an interrogative statement, where the question implies negation. The phrase “He has guided us in our ways” is a circumstantial clause referring to “us.” The “ways” of the prophets and messengers refer to the religious laws they preached. As the Almighty says, “Say, ‘This is my way. I summon to Allah with insight’” (Yūsuf:108). The implication is: How could we possibly have any excuse not to trust in God when He has guided us, and we had no hand in this blessing and happiness He granted us? If He, the Most Glorious, has acted so benevolently towards us, it becomes obligatory to place our trust in Him for all matters.
Indeed, this presents a secondary argument on the necessity of reliance on Him, establishing trust entirely through His influence, much like how the previous argument was deduced by contemplating the effective cause itself. The conclusive proof is that His guidance towards our path is evidence of the necessity to trust in Him, for He never betrays His servants and seeks only good for them. With the presence of this proof for trust, there’s no rationale for any proof against trust being a valid excuse for us. Thus, there’s no way for us not to trust in the Almighty.
The statement, “in Allah let all the trusting put their trust,” follows the same pattern as the “lām” particle, and “And why should we not put our trust in Allah, seeing that He has guided us in our ways” follows the pattern of the “inn” particle. Ponder upon this eloquent explanation and the straightforward yet profound argument presented by the Noble Qur’an in the most concise words.
The phrase, “We will surely put up patiently with whatever torment you inflict upon us,” stems from the derivation of patience from the obligation of placing trust in Him. That is, if it’s obligatory to trust in Him, and we are believers who have been guided, then we will endure the harm you inflict upon us in the path of calling to Him, relying on Him, until He decrees what He wills and acts according to His wish, without us resorting to any apparent power or strength we might possess.
The statement, “in Allah let all the trusting put their trust,” is predicated on prioritization, meaning anyone who embodies trust should place their trust in God, be they believers or otherwise. There’s no other evidence for this. However, true reliance in its essence can only be manifested by a believer. They acknowledge that all matters belong to God and thus, they can only obey His commands, refrain from His prohibitions, accept His decrees, and show displeasure for what He dislikes. This is the essence of faith.
وَقَالَ الَّذِينَ كَفَرُوا لِرُسُلِهِمْ لَنُخْرِجَنَّكُمْ مِنْ أَرْضِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ ١٣ وَلَنُسْكِنَنَّكُمُ الْأَرْضَ مِنْ بَعْدِهِمْ ذَلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ ١٤
(14:13-14) But the faithless said to their apostles, ‘Surely we will expel you from our land, or you shall revert to our creed.’ Thereat their Lord revealed to them: ‘We will surely destroy the wrongdoers, and surely We will settle you in the land after them. This (promise) is for someone who is awed to stand before Me (or fears my station) and fears My threat.’
This signifies their threat after being unsuccessful in countering the messengers and being defeated in their debates. The pronouncement “We will surely expel you...” addresses not only the messengers but also those who believed alongside them. The disbelievers were not going to be content with only the messengers reverting to their previous beliefs; they also wanted their followers to abandon monotheism.
God explicitly mentions such scenarios in the stories of some prophets, as with the case of Shu’ayb where He declares: “The elite of his people who were arrogant said, ‘O Shu’ayb, we will surely expel you and the faithful who are with you from our town, or else you shall revert to our creed’” (al-A’rāf:88).
The statement “or you shall revert to our creed” conveys the idea of transitioning from one state to another, regardless of whether that state was once held. The phrasing “to our religion” suggests a return to a previous state, dispelling the implication that the messengers might have once followed the disbelievers’ beliefs.
The address from the disbelievers wasn’t directed solely towards the prophets. Instead, it also targeted those who had come to believe in the teachings of these prophets, particularly individuals who had previously adhered to the disbelievers’ way of life. This message underscored a demand for both the prophets and their new followers to revert to the disbelievers’ faith and practices. While ‘returning’ hints at retracing steps to a former state, emphasizing the past affiliations of the new believers, the essence of this demand was not a simple invitation to return. Rather, it exuded an underlying tone of dominance, showcasing the disbelievers’ intent to assert control and superiority.”
A linguistic subtlety in the verse is the use of the letters “lām” and “nūn” for emphasis in both parts: “Surely we will expel you...” and “or you shall revert...” The forced return of the believers, as mandated by the disbelievers, is equivalent to a repeated action, making the phrase “or else you shall revert ...” repetitive. It resonates as: “By God, we will either expel you from our lands, or compel you to revert to our creed.”
The statement, “Thereat their Lord revealed to them: ‘We will surely destroy the wrongdoers and surely We will settle you in the land after them’” indicates the use of pronouns (their, you and them). The first and second pronouns refer to the prophets, while the third is directed towards the disbelievers, as deduced from the context. The term “wrongdoers” is used to signify the cause of their impending destruction, emphasizing that their oppressive actions warranted such a fate. Associating judgment with a characteristic emphasizes its importance. Similarly, when He says, “This (promise) is for someone who is awed to stand before Me (or fears my station) and fears My threat,” it accentuates the elevated level of fear as a condition for being settled or granted refuge.
The term maqami (to stand before Me in awe or to fear My station) is a mim-derived noun (maṣdar mīmī) signifying God’s authority and control over all matters. It could also mean the “place” or “station” signifying God’s omnipresence over all affairs. By “His threat” (waʿīd), it refers to the warnings and punishments promised to those who defy His commands.
Thus, ‘fearing His station’ indicates reverence for Him as the God who oversees the affairs of His servants. ‘Fearing His threat’ signifies reverence for Him as the God who, through His prophets and messengers, warned His servants against defying His commands. In either case, it all comes down to piety (taqwa) and aligns with the statement of Moses to his people: “Turn to Allah for help and be patient. The earth indeed belongs to Allah, and He gives its inheritance to whomever He wishes of His servants, and the outcome will be in favor of the Godwary” (al-A’rāf:128), as highlighted in al-Kashshāf.
The meaning is: The Lord of the messengers revealed to them—the special lordship attribute was given to them due to their reliance which brings mercy and care—and swore, “We will certainly destroy these oppressors who threaten you, and we will certainly settle you in this land from which they threatened to expel you, and we will make you inherit it due to your fear of Me and My threat.” In this manner, God grants inheritance of the land to His pious servants.
وَاسْتَفْتَحُوا وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ ١٥
(14:15) And they prayed for victory (against the infidels), and every obstinate tyrant was defeated.
The term “sought victory” (istaftaḥū) refers to seeking triumph and divine support.
“Disappointment” (khaybah) signifies a loss of hope, defeat, and destruction. “Obstinate” (ʿanīd) describes one who is stubborn or defiant, and from it comes the term muʿānid which means one who opposes.
The pronoun “they” in “And they prayed for victory (wa istaftaḥū)” refers to the messengers, meaning they sought victory from God when all means seemed to be cut off from them, and when they reached the peak of oppression by the oppressors and denial by the defiant. This is reminiscent of Prophet Noah’s plea as related by God: “I have been overcome, so help me” (al-Qamar:10). The pronoun can also refer to both the messengers and the disbelievers collectively. The disbelievers too were persistent in demanding the messengers to bring forth decisive proof, as in their statements, “When will this promise be fulfilled? (matā hādhā al-fath)” and “When will this promise come to pass? (matā hādhā al-waʿd).” By this interpretation, the meaning becomes: both the messengers and the disbelievers sought victory (istaftaḥū), but the powerful tyrants faced disappointment (khaybah), which signifies severe punishment.
مِنْ وَرَائِهِ جَهَنَّمُ وَيُسْقَى مِنْ مَاءٍ صَدِيدٍ ١٦ يَتَجَرَّعُهُ وَلَا يَكَادُ يُسِيغُهُ وَيَأْتِيهِ الْمَوْتُ مِنْ كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ وَمِنْ وَرَائِهِ عَذَابٌ غَلِيظٌ ١٧
(14:16-17) with hell lying ahead of him, (where) he shall be given to drink of a purulent fluid, gulping it down, but hardly swallowing it: death will assail him from every side, but he will not die, and there is (yet) a harsh punishment ahead of him.
“Purulent” (ṣadīd) refers to the liquid pus that oozes from a wound, and it serves as a description of the water given to the dwellers of Hell.
“To gulp down” (tajraʿ) means to consume a drink sip by sip continuously. “Forcing down” (al-isāghah) denotes pouring a drink down the throat. It’s said: “He forced down the drink” (sāgh al-sharāb), and “I forced it down” (asghatuhu) as mentioned in al-Mujam. The rest of the verse is evident.
مَثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ لَا يَقْدِرُونَ مِمَّا كَسَبُوا عَلَى شَيْءٍ ذَلِكَ هُوَ الضَّلَالُ الْبَعِيدُ ١٨
(14:18) A parable of those who defy their Lord: their deeds are like ashes over which the wind blows hard on a tempestuous day: they have no power over anything they have earned. That is extreme error.
A “tempestuous day” (yawm ʿāṣif) with strong winds is used metaphorically to represent the deeds of the disbelievers in terms of the consequences befalling them. It illustrates that their deeds are in vain, bearing no impact towards achieving happiness or salvation. This is akin to another verse where God says, “Then We shall attend to the works they have done and then turn them into scattered dust” (al-Furqān:23). Their deeds are like particles of ash that the wind forcefully scatters on a turbulent day, leaving behind nothing. This is the likeness of their deeds.
From this, it’s evident that there’s no need to estimate or extrapolate anything from the statement or relate it to similar phrases like “The example of the deeds of those who disbelieved is...” etc. It appears that this verse is not a continuation of Prophet Moses’s speech but rather a conclusion or result derived from the conveyed message.
Examining Narrations
- In al-Kāfī, through its chain of transmission, it is reported from Muʿāwiya b. Wahb who narrated from Imām al-Ṣādiq who said: “Whoever is granted gratitude is given increase. God, the Mighty and Majestic, says: ‘If you are grateful, I will surely enhance you (in blessing).’”
- In al-Durr al-manthūr, Ibn Abī al-Dunyā and al-Bayhaqī in Shuʿab al-Īmān have narrated from Abī Zuhair Yaḥyā b. ʿAṭārīd b. Muṣʿab from his father, who said that the Messenger of God stated: No one is given four things and deprived of four other: Whoever is given gratitude is not deprived of increase because God says, “If you are grateful, I will surely enhance you (in blessing);” whoever is given supplication is not deprived of the response because God says, “Invoke Me, I will respond to you;” whoever is given seeking forgiveness is not deprived of forgiveness because God says, “Seek forgiveness from your Lord; He is indeed very Forgiving;” and whoever is given repentance is not deprived of its acceptance because God says, “It is He who accepts the repentance of His servants” (al-Shūrā:25).
- In the same source, Abū Naʿīm in al-Ḥilya narrates via Mālik b. Anas from Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn. When Sufyān al-Thawrī said to him, “I will not leave until you narrate to me,” Jaʿfar replied: “I will narrate to you, but frequent narrations are not beneficial for you, O Sufyān. When God blesses you with a favor and you desire its continuation and permanence, increase your praise and gratitude for it. God, the Most High, said in His book: ‘If you are grateful, I will surely increase you (in favor).’ And when sustenance is delayed, increase in seeking forgiveness, as God, the Most High, stated in His book: ‘Seek forgiveness from your Lord; indeed, He is ever a Perpetual Forgiver—He will send (rain from) the sky upon you in (continuing) showers and give you increase in wealth and children; He will provide for you gardens and provide for you rivers.’ O Sufyān, when you are distressed by a matter from a ruler or another, frequently recite ‘There is no power or strength except through God,’ for it is the key to relief and a treasure from the treasures of paradise.”
Author’s comment: Numerous narrations on this subject are found in the sources of both sects.
- In al-Kāfī, it is narrated with its chain from ʿUmar b. Yazīd who said: I heard Imām al-Ṣādiq say: “The gratitude for every blessing, no matter how great, is to praise God.” In it, with its chain from Ḥammād b. ʿUthmān, he said: Imām al-Ṣādiq left the mosque and his mount was lost. He said, “If God returns it to me, I will surely thank Him as He deserves.” It wasn’t long before it was brought to him, and he said, “Praise be to God.” Someone then asked him, “May I be sacrificed for you, did you not say that you would surely thank God as He deserves?” Imām al-Ṣādiq responded, “Did you not hear me say: ‘Praise be to God?’”
- In it, with its chain from Abū Baṣīr, he asked Imām al-Ṣādiq : “Is there a limit to gratitude that, when a servant reaches, he becomes truly grateful?” He replied, “Yes.” I asked, “What is it?” He said, “Praising God for every blessing upon him in family and wealth, and if he has an obligation in the wealth God has blessed him with, he fulfills it. From it is His statement, the Almighty: ‘Glory be to Him who has subjugated this to us, for we could not have subdued it on our own,’ and from it is His statement: ‘He settled me in a blessed dwelling and You are the best to settle,’ and His statement: ‘Lord, admit me with a truthful entry, and bring me out with a truthful exit, and grant me a supporting authority from You.’”
- In the Tafsīr al-ʿAyyāshī, from Abū Wallād, he said: I asked Imām al-Ṣādiq, “Do you see this apparent blessing upon us from God? If we thank Him for it and praise Him, will He increase us as God has said in His book: ‘If you are grateful, I will surely enhance you (in blessing)?’” He replied, “Yes, whoever praises God for His blessings, thanks Him, and knows that it’s from Him and not from someone else, God will increase his blessing.”
Author’s comment: The last two narrations explain gratitude in the best manner. It aligns with what we have previously explained in this exposition that gratitude is to manifest the blessing through belief, speech, and action. This is supported by God’s statement, “And as for the blessings of your Lord, speak out” (al-Duha:11).
- In Tafsīr al-Qummī, it is reported that my father Abū Rafʿah related from the Prophet: “Whoever harms his neighbor in the hope of acquiring his dwelling, God will inherit his home.” This is in line with His statement: “And the disbelievers said to their messengers... till His words... Your Lord inspired them: ‘I will surely destroy the wrongdoers, and I will surely make you dwell in the land after them.’”
- In both Tafsīr Majma’ al-bayyān and Tafsīr Ruh al-maʿānī, from the Prophet who said: “Whoever harms his neighbor, God will inherit his home.”
- In al-Durr al-manthūr, Ibn al-Darays̄ reported from Abī Mujlaz who said: A man said to ʿAlī b. Abi Talib, “I am the most related of people.” ʿAlī replied, “You do not relate people.” The man insisted, “Indeed, I do.” ʿAlī then asked him, “Have you considered His statement, the Almighty: ‘And ‘Ād and Thamūd and the inhabitants of the Rass and many generations in between?’” The man responded, “I am related to that ‘many.’” ʿAlī continued, “Have you pondered His words: ‘Has not the story reached you of those who were before you, the people of Noah, ‘Ād, and Thamūd, and those after them? None knows them except Allah.’” The man fell silent.
- In Majma’ al-bayyān, from Imām al-Ṣādiq: “al-Sadid is the blood and pus from the private parts of the adulterers in the Fire.”
Author’s comment: This is a vivid description of the severe punishment awaiting those who commit grave sins.
- In al-Durr al-manthūr, reports have been narrated by Aḥmad, al-Tirmidhī, al-Nasā’ī, Ibn Abī al-Dunyā, regarding the description of Hell, as well as by Abū Ya‘lā, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Ḥātim, al-Ṭabarānī, Abū Nu‘aym in al-Hilyah, which have been authenticated, and by Ibn Mardawayh and al-Bayhaqī in al-Ba‘th wa al-Nashūr. These reports are from Abū Umāmah who narrated from the Prophet regarding the verse, “and they will be given a drink of boiling water to gulp.” The Prophet said: When it is brought close to him, he despises it. As it approaches, it scorches his face and makes his scalp peel off. When he drinks it, it will sever his intestines until it exits from his rear. God, the Exalted, says: “So they will be given to drink boiling water that will cut up their intestines.” And He says, “And if they seek relief, they will be relieved with water like molten copper that scalds the faces.”
- In Tafsīr al-Qummī, it is stated that the Messenger of God said regarding the verse (above): “When it is brought close to him, he despises it. As it approaches, it scorches his face and his scalp peels off. When he drinks it, his intestines are severed and ripped under his feet. Indeed, something like a valley of pus and filth will flow out from some of them.”
- From the same source, another narration from Abū al-Jārūd from Imām al-Bāqīr, who said that ʿAnīd (in verse ) refers to the obstinate person who turns away from the truth.
Editor’s note: In short, humans possess an innate moral compass, or fitrah, guiding them towards virtue. However, external societal influences can divert them from this path. Divine intervention through prophethood reinforces this inner guidance, ensuring righteousness in this life and the next. ↩︎
Editor’s note: The emphasis on a miraculous sign distinguishes it from more localized indicators of prophethood. Prophets’ connection to the unseen transcends regular human understanding, hence the need for extraordinary evidence. The idea that defying one norm implies the potential to defy similar norms highlights the consistency in divine principles related to prophethood and revelation. ↩︎
Editor’s note: The Arabic language is rich in its grammatical and rhetorical devices. One such device is the use of the letter “lām” for emphasis, especially to denote obligation or necessity. When the statement says “follows the pattern of the ‘lām’,” it’s referring to the emphasis placed on the act of reliance on God. The implication is that those who truly understand the essence of reliance (or trust) should undoubtedly place that reliance on God. While, the Arabic word “inn” is often used to introduce a conditional statement or to emphasize the truth of a statement. The phrase “And why shouldn’t we rely on God and He has guided us to our paths” uses this construct to underscore the logic behind relying on God: If He has guided believers to the right path, then it’s only fitting that they should trust in Him wholeheartedly. ↩︎
Editor’s note: The verb “to revert” (from Arabic lataʿūdunna) in this context doesn’t simply denote coming back to a previous state, but rather a transition or shift from one state to another. Here, the implication is that the messengers, if they heed the threat of the disbelievers, wouldn’t just be reverting to a previous belief system. They would be transitioning or shifting into the disbelievers’ way of life and belief system, which might be different from any previous state they had been in. ↩︎
Editor’s note: This highlights the collective nature of the address, taking into account the diverse backgrounds of the believers and their spiritual journeys. ↩︎
Editor’s note: With the inclusion of the letters lām and nūn, the sentence emphasizes the two definitive choices laid out by the disbelievers: 1) Expulsion from the land, or 2) Reverting to their old beliefs. This construction serves to emphasize the gravity and ultimatum nature of the disbelievers’ demand. ↩︎