Verses 1–9
Introduction to the Sūrah
This sūrah encompasses discussions about the mockery of the disbelievers towards the Prophet. They accused him of madness and claimed that the Noble Qur’an was the rambling of a madman. In response, the sūrah offers consolation to the Prophet, commanding him to remain patient, steadfast, and forgiving towards them. It aims to uplift his noble spirit, while also serving as a warning and glad tidings.
The sūrah is Meccan, as indicated by its verses. There is a report in al-Majma’, from al-Ḥasan, that excludes the verse, “Certainly We have given you the seven oft-repeated verses and the great Qur’an” () and “Even as We sent down on the dividers, who reduced the Qur’an into pieces” (). Further details will follow.
The sūrah also includes the divine instruction: “So proclaim what you have been commanded, and turn away from the polytheists.” This verse aligns with historical accounts stating that the Prophet was discreet about his mission for the first three, four, or five years due to the difficulties he faced. He would only invite specific individuals whom he hoped would embrace faith, doing so in secrecy, until his Lord permitted him to publicly announce his mission.
Supporting this, there are narrations from both Shia and Sunni sources confirming that the Prophet kept his mission secret in the initial years, not revealing it to the public until the revelation of “So proclaim what you have been commanded, and turn away from the polytheists. Indeed, We will suffice you against the deriders.” After this revelation, he came forth and openly invited people to his mission. Therefore, the sūrah is Meccan and was revealed at the beginning of the public call to faith.
Among the profound Qur’anic verses in this sūrah are: “And there is not a thing but its treasuries are with Us” (), and “Indeed, We have sent down the Reminder, and indeed, We will preserve it” ().
Commentary
الر تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُبِينٍ ١
(15:1) Alif, Lam, Ra. These are the signs of the Book and a manifest Qur’an.
This refers to the noble Qur’anic verses. The term “the Book” in this context means the Qur’an. The indefinite article used for the Qur’an signifies its grandeur and majesty. Additionally, the word “these” in the phrase points to something far-off, thereby emphasizing its exalted status.
The meaning is as follows: “These are the elevated verses, of high standing, which We have revealed to you—verses from the divine Book and from a Qur’an of great significance that distinguishes between truth and falsehood. This is contrary to the claims made by the disbelievers, who accuse you of madness and mock the words of God.”
It is also possible that the term “the Book” refers to the Preserved Tablet (al-Lawh al-Mahfuz), as the Qur’an originates from it. The Almighty says, “This is indeed a noble Qur’an in a guarded Book” (al-Waqi’ah:77-78). He also says, “Indeed it is a glorious Quran, in a preserved tablet” (al-Burūj:21-22).
Therefore, the phrase “These are the signs of the Book and a manifest Qur’an” serves as a summary of the verse, “By the manifest Book: We have made it into an Arabic Qur’an so that you may apply reason” (al-Zukhrūf:1-3).
رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ ٢
(15:2) Much will the faithless wish that they had been Muslims.
This verse serves as a precursor to what they will subsequently assert when they say to the Prophet: “O you, to whom the reminder has been sent down, you are indeed crazy” (). This indicates their impending regret over their current state of disbelief, and their yearning for Islam for the sake of God and faith in His Book, at a time when there will be no avenue for them to achieve this.
Regarding the phrase: “Much will the faithless wish,” what is intended is the sentiment of longing, not an unqualified fondness or love. Evidence of this is in His elaboration: “that they had been Muslims.” The words “that they had” suggest that their yearning is one of longing, and that they desire Islam in reflection upon their past circumstances, which they missed and can never return to. Thus, there is no alternative but Islam as long as they remain in this world.
The verse highlights that those who disbelieve will come to regret their disbelief, wishing they had embraced Islam once the tapestry of this worldly life folds up.
ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ فَسَوْفَ يَعْلَمُونَ ٣
(15:3) Leave them to eat and enjoy and to be diverted by longings. Soon they will know.
The term ‘diversion’ suggests being sidetracked or consumed. It’s often expressed as: “He was diverted by one thing from another,” implying he was so engrossed in it that he overlooked the latter.
The statement, “Leave them to eat and enjoy and to be diverted,” is a command to let them persist in their falsehood, subtly discouraging any engagement in debates or presenting evidence to them. This suggests that a day will come when they’ll deeply regret not being Muslims, but by then, it will be too late. The phrase “Soon they will know” elucidates the rationale behind this command, emphasizing the futility of arguments and disputes. Essentially, there’s no need for such confrontations, as they will inevitably recognize the truth in its undeniable clarity.
The verse subtly conveys to them that their primary pursuits in life are merely eating and indulging in worldly pleasures, coupled with being distracted by fleeting hopes and dreams. Their rationale aligns more with beasts and other speechless creatures. Given this, it’s only fitting to distance oneself from them and their views, refraining from presenting them with profound arguments rooted in sound intellect and human reasoning.
وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا وَلَهَا كِتَابٌ مَعْلُومٌ ٤ مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ ٥
(15:4-5) We did not destroy any town but that it had a known term. No nation can advance its time nor can it defer it.
These (two) verses serve to affirm and emphasize the preceding verse where it states, “Soon they will know.” According to the context and underlying meaning, this signals that people will not embrace Islam in this worldly life. Rather, they will desire to convert only after their appointed time has passed and their doom has occurred. In this regard, individuals have no free will; instead, every community has a known book (of record) with God, detailing their predetermined lifespan. Neither can they hasten it nor delay it by a single moment.
Furthermore, these verses imply that each nation, like each individual, has a designated record. As God states: We have attached every person’s omen to his neck, and We shall bring it out for him on the Day of Resurrection as a book that he will find wide open (al-Isrā’:13).
وَقَالُوا يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ ٦
(15:6) They said, ‘O you, to whom the Reminder has been sent down, you are indeed crazy.’
Their words deviate from the tone of mockery. Hence, they addressed the Prophet not by his name but by the characteristic of receiving the Reminder, in line with his claim. Their use of the passive voice highlights their ignorance of the origin of this revelation and reflects their lack of faith and trust in the Prophet’s assertion that it is God who revealed it. The description “to whom the Reminder has been sent down,” and the term “Reminder,” are both intended to mock, just as their statement “you are indeed crazy” aims to discredit and falsify his claims.
لَوْ مَا تَأْتِينَا بِالْمَلَائِكَةِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ ٧
(15:7) ‘Why do you not bring us the angels should you be truthful?!’
This employs a form of provocation. The usage of “why do you not” (law mā) here can be likened to saying “why wouldn’t you,” (hallā) serving to stimulate or challenge the listener. Essentially, it asks, “If your claim of prophethood is genuine, then why not summon the angels as witnesses to validate your message?” This line of questioning closely parallels another verse, “Why has an angel not been sent down to him so that he may be a warner with him” (al-Furqan:7).
The rationale behind their demand for angels stems from their perception of humanity as purely material, mired in the vices of lust and anger. They can’t conceive a link between the human world and the celestial realm of pure light and purity. Therefore, they argue that anyone claiming a connection to that spiritual world must bring forth its inhabitants, namely the noble angels, to corroborate his claims and support his mission.
However, it’s important to note that in the belief system of the idolaters, angels serve as deities subordinate to God. Thus, their call for monotheism indirectly argues that these lesser gods have no role in intercession or worship, except by God’s decree. If this is true, as they seem to acknowledge, then the angels should descend to validate and support the prophetic claim.
مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ وَمَا كَانُوا إِذًا مُنْظَرِينَ ٨
(15:8) We do not send down the angels except with due reason, and then they will not be granted any respite.
This serves as a reply to those who suggested to the Prophet that he produce angels as proof of his truthfulness. The core message here is that the Divine Will operates in such a way that His angels remain hidden from human view, shrouded in the realm of the Unseen. Were these angels to be revealed upon their request, it would constitute an extraordinary, celestial sign, breaking the usual norms, descending due to their own proposition. Following the appearance of such a miraculous sign, prompted by human demand, Divine punishment—eradication and utter ruin—would inevitably ensue if they fail to believe. Given that these staunch disbelievers are unlikely to embrace faith, their doom would be sealed.
In summary, if God were to send down angels under these circumstances—where people are requesting a decisive, irrefutable sign to manifest the truth—He would dispatch them with an unequivocal truth that leaves no room for doubt. Following this, they would not be given any more time; rather, their destruction would be immediate and complete. This captures the essence of what some (commentators) have discussed on the subject.
Another view suggests that “with the truth” in the verse refers to death. The implication is that angels descend only in association with the inescapable truth that is death, and thereafter, there would be no delay. This seems to echo God’s words, “The day when they see the angels, there will be no good news for the guilty that day” (al-Furqān:22).
It is also said that “with the truth” signifies the Divine message. That is, angels are dispatched solely for the purpose of revelation and prophetic communication. This appears to align with verses like “The Messenger has certainly brought you the truth” (al-Nisa’:170), and “They have certainly denied the truth when it came to them” (al-An’ām:5).
Various perspectives are discussed in the exegesis of the verse, alongside others that appear in different explanations. While each provides some insight, it’s important to note that none of them fits neatly into the constraint implied by the phrase, “We do not send down the angels except with due reason.” The descent of the angels is not limited solely to the enactment of Divine punishment or eradication, nor is it confined merely to the realm of death, or solely to delivering revelations and messages. Assigning one of the three aforementioned interpretations to “with due reason” (or, with the truth) would necessitate imposing various limitations, which are effectively negated by the broader, more inclusive tone of the verse itself, as is evident to anyone who reviews the accepted interpretations.
It’s possible to interpret the meaning of the verse through contemplation of other verses, suggesting that our material existence—our life in this world—is a complex interplay of truth and falsehood. Truth doesn’t manifest in its fullness, with all its attributes and consequences, as underscored by the Qur’anic phrase, “This is how Allah compares the truth and falsehood” (al-Ra’d:17). This has been discussed in detail before. In such an environment, any manifestation of truth is also prone to elements of ambiguity and doubt, which is corroborated by our life experiences. Another supporting point is the Qur’anic verse, “Had We made him an angel, We would have surely made him a man, and We would have surely confounded them just as they confound (the truth now)” (al-An’ām:9).
Life serves as a trial and a realm of choices; these choices exist precisely because of the potential for blurring the lines between truth and falsehood, and between good and evil. This sets the stage for humans to find themselves at the crossroads of divergent paths, discerning good from evil through their respective indicators (or signs) and outcomes, and then making a choice that leads to either happiness or misery.
Concerning the realm of angels and their existential state, it is a realm of pure truth, untainted by any falsehood. This is evidenced by the Qur’anic verses: “Over which are (assigned) angels, severe and mighty, who do not disobey whatever Allah has commanded them, and carry out what they are commanded” (al-Taḥrīm:6) and “Rather they are (His) honored servants. They do not venture to speak ahead of Him, and they act by His command” (al-Anbiyā’:26-27).
The verses imply that the angels are distinguished beings: noble and radiant, untainted by deficiencies or imperfections. They stand beyond the realm of evil, misery, corruption, and disobedience. Hence, the material framework, built upon choices, probabilities, and the spectrum of right and wrong, obedience and defiance, joy and sorrow, is not applicable to them. A more comprehensive discussion on this subject will follow, God willing.
In the subsequent discussions, it will be highlighted that as long as humans are submerged in the material world and its allurements, similar to the disbelievers and those astray, they cannot attain the realm of pure truth. The sole pathway to this understanding is by transitioning from their current state to the realm of absolute truth, where obscurities are unveiled as indicated by the verse: You were certainly oblivious of this. We have removed your veil from you, and so your sight is acute today” (Qaf:22). In the human perspective, this realm is identified as the Hereafter.
The appearance of the angelic realm to humans immersed in the material world is contingent on a change in circumstance—essentially, the transition from this life to the afterlife, which is death. However, exceptions exist among God’s chosen servants and purified allies who are free from the stains of sin and are close to His divine presence. These individuals possess the ability to perceive the unseen even while existing in the physical world, like the Prophets (peace be upon them).
Perhaps what we’re highlighting aligns with “We do not send down the angels except with due reason, and then they will not be granted any respite.” The plea for the angels to descend was a desire to witness them in their true forms as a testament to belief. However, such a vision is only possible after death as God stated: “Those who do not expect to encounter Us say, ‘Why have angels not been sent down to us, or why do we not see our Lord?’ Certainly they are full of arrogance within their souls and have become terribly defiant. The day when they see the angels, there will be no good news for the guilty that day, and they will say, ‘Keep away (from paradise)!’ Then we shall attend to the works they have done and then turn them into scattered dust” (al-Furqān:21-23).
This dual meaning is also present in the verse: “Had We made him an angel, We would have surely made him a man, and We would have surely confounded them just as they confound (the truth now)” (al-’An`ām:9). This means that if angels were sent down as miraculous signs confirming prophethood, it would necessitate divine judgment upon the people. Similarly, if an angel were assigned prophethood, he would have to be portrayed as a human being, capable of being misunderstood or doubted. This is because divine testing and tribulation require the possibility of both success and failure, salvation and doom.
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ ٩
(15:9) Indeed We have sent down the Reminder, and indeed We will preserve it.
This verse emphasizes exclusivity (ikhtiṣāṣ), particularly in response to those who rejected the Qur’an, describing it as mere delusions or denouncing the Prophet as mad. They implied that his message and creation were meaningless. By demanding the descent of angels, they sought validation of the Prophets call about Qur’an’s authenticity and its status as a true heavenly book.
The meaning—and God knows best—is that this Reminder wasn’t brought by the Prophet from his own accord. Thus, adversaries cannot undermine or counteract it with obstinacy. The Prophet isn’t burdened with its preservation, nor does it stem from angels requiring their affirmation. Instead, We have gradually revealed this Reminder, overseeing its preservation given its inherent nature as a Reminder coupled with Our profound protection.
The Reminder (that is, the Qur’an) is living and eternal, safeguarded from death and oblivion from its origin. It’s shielded from any additions that would compromise its essence as a Reminder, likewise from any reductions. It’s also preserved from any alterations in its form and arrangement that would change its characteristic as a divine Reminder, elucidating the realities of His wisdom.
The verse indicates that God’s Book is safeguarded from any alterations in its entirety, as it serves as a divine Reminder. Consequently, it stands as a living and enduring Reminder.
A comparable verse indicating that the revered Book is divinely protected, free from any tampering or changes, being a Reminder from God, states: “Indeed those who defy the Reminder when it comes to them. Indeed it is an august Book: falsehood cannot approach it, from before it nor from behind it, (gradually) sent down (revelation) from One all-wise, all-laudable” (Fussilat:41-42).
From prior discussions, it becomes evident that the particles “alif” and “lam” in the “Reminder” (al-dhikr) pertains to the covenant of remembrance. The term “guardians” in this context denotes a sense of reception, as inferred from the active participle form. This clarification addresses potential claims suggesting that if the verse implied the Qur’an’s immunity to distortion due to its status as a Reminder, the same would apply to the Torah and the Gospel, given that they too are regarded as Reminders. However, the divine discourse clearly acknowledges the presence of distortions in both these texts.
With the context of the verse in focus, it underscores the eternal preservation of the Reminder, which refers to the Qur’an, post its divine revelation. The verse doesn’t suggest any elevated status of the Reminder in terms of divine protection but keeps the emphasis squarely on its content and significance.
Further insights on this matter will be explored, God willing.
Examining Narrations
- In Tafsīr al-Qummī, with his chain of narration from his father, from Ibn Abī ‘Umayr, from ‘Umar b. Udhayna, from Rafā‘a, from Imām al-Ṣādiq who said: “On the Day of Resurrection, a caller will announce from the side of God: ‘None shall enter Paradise except a Muslim.’ On that day, those who disbelieved will wish they had been Muslims. He then recited: “Leave them to eat and enjoy and to be diverted by longings (by their activities). Soon they will know” ().
Author’s Comment: A similar narration about the commentary of this verse has been reported by al-ʿAyyāshī, on the authority of ʿAṭāʾ al-Makkī, from both Imām al-Bāqir and Imām al-Ṣādiq.
- In al-Durr al-manthūr, al-Ṭabarānī in al-Awsaṭ and Ibn Mardawayh with a sound chain of narration reported from Jābir b. ‘Abd Allah who said: The Messenger of God stated: “There will be people from my community who will be punished for their sins, and they will remain in Hellfire as long as God wills. The polytheists will mock them, saying, ‘We do not see any benefit from your belief.’ No believer will remain except that God Almighty will eventually remove him from the Hellfire. The Messenger of God then recited: “Much will the faithless wish that they had been Muslims.”
Author’s Comment: This same meaning has been reported in various ways on the authority of Abū Mūsā al-Ashaʿrī, Abū Saʿīd al-Khuḍrī, and Anas b. Mālik from the Messenger of God.
- In al-Durr al-manthūr, on the authority of Ibn Abī Ḥātim and Ibn al-Shāhīn’s Sharḥ madhāhib ahl al-sunnah, on the authority of ʿAlī b. Abī Ṭālib who said: The Messenger of God said: “Indeed, those who commit major sins from the monotheists of all nations, who die upon their major sins without remorse or repentance, if they enter Hellfire, their eyes will not turn blue, their faces will not turn black, they will not be chained with the devils, they won’t be shackled with chains, they won’t drink boiling water, and they won’t wear pitch. God has forbidden their bodies from eternal damnation due to monotheism and protected them from the fire because of their prostration. Among them, some will have the fire reaching their feet, some to their heels, some to their thighs, some to their waists, and some to their necks, depending on their sins and deeds. Some will remain in it for a month and then be taken out, some for a year and then be taken out, and the longest stay will be equivalent to the duration of the worldly life from the day it was created to the day it ends. When God wishes to remove them from it, the Jews, Christians, and others in Hellfire from other religions will say to the monotheists in Hellfire: ‘You believed in God, His Books, and His Messengers, yet today we and you are the same in the fire.’ At that point, God’s displeasure with them will be unparalleled, and He will move them from the fire to a spring between Heaven and the Path. They will grow there like the plants that grow rapidly in a torrent’s residue. Afterward, they will enter Paradise with an inscription on their foreheads: ‘These are the inmates of Hell, freed by the Merciful.’ They will reside in Paradise as long as God wills. Then, they will ask God Almighty to erase that inscription from their foreheads. God will send an angel to erase it. Then God will send angels with nails of fire who will seal those who remain in Hell with those nails. God will then forget them beside His Throne, and the inhabitants of Paradise will be preoccupied with their bounties and pleasures. This is what is meant by the verse: Much will the faithless wish that they had been Muslims.
Author’s Comment: al-Tarthūth is a plant, and ḥamīl al-sayl refers to its residue carried by the torrent. Narrations from the Shiite sources have been reported that are close in meaning to this tradition.
- In al-Durr al-manthūr, Ahmad and Ibn Mardawaih narrate from Abū Saʿīd al-Khuḍrī that the Messenger of God planted a stick in front of him, another beside him, and another behind him. He asked, “Do you know what this is?” They replied, “God and His Messenger know best.” He said, “This stick represents the human, the one beside him signifies his lifespan, and the one behind him represents his hopes. Man pursues his hopes, but his lifespan interrupts it before he realizes.” I say: A narration with a similar meaning has also been conveyed through different chains from Anas.
Author’s Comment: A similar narration has also been reported on the authority of Anas from the Messenger of God.
- In Majma’ al-bayyān al-bayān, from Amīr al-Muʾminīn, he said, “The two things I fear most for you are following desires and long hopes, for following desires prevents you from the truth, and long hopes make you forget the Hereafter.”
- And in Tafsīr al-Qummī, regarding His saying, “We do not send down the angels except in truth, and they would not be given any respite” he said, “If we were to send down the angels, they would not be given any respite and they would be destroyed.”
Discourse
The discussion “An Excursus on the Qur’an being Immune to Distortion (In Seven Sections)” appears here in the printed volume. Read it in the Al-Mizan App.
Or, “Preserved Tablet.” (Ed.) ↩︎
Editor’s note: In other words, this choice of words could indicate a certain level of hesitancy or uncertainty on their part about the source of the revelation, thus giving the speech a tone that doesn’t entirely align with a straightforward attempt to mock or belittle the Prophet. ↩︎
Editor’s note: When these idolaters call for proof in the form of angels, they are inadvertently invoking their own system of belief where angels have a specific status as lesser gods. The implication here is somewhat paradoxical: By demanding angels as proof, they are also implicitly accepting the framework of monotheism—that there is a greater deity (Allah) who has control over these lesser gods (the angels). ↩︎
Editor’s note: Being “engrossed in this material world” implies a focus on worldly desires and distractions that can cloud spiritual insight. The verse quoted by the author from Sūrah Qaf highlights the moment these veils lift, granting clear vision in the Hereafter, emphasizing the fleeting nature of worldly life against the eternal reality beyond. ↩︎
Editor’s note: While all three texts—the Qur’an, the Torah, and the Gospel—are divine Reminders, only the Qur’an is highlighted for its unique preservation, emphasizing its distinct status amidst recognized distortions in both the other scriptures. ↩︎