Verses 85–99
The verses ultimately focus on the previously stated purpose, which is the command to the Prophet to publicly proclaim what he has been ordered to and to adopt a stance of forbearance and indifference towards the polytheists. He should neither grieve over them nor should his chest become constricted by what they say. It is a part of divine justice to recompense people for their deeds in this world and the Hereafter, particularly on the Day of Judgment. That Day is without doubt, and it is the day when no one will be overlooked, and not even an atom’s weight of good or evil will go unnoticed but will be attributed to its doer. Therefore, it is not appropriate to feel sorrow over a disbeliever’s disbelief, for God, fully aware of it, will mete out the appropriate recompense. Nor should he grieve over them, for being occupied with God, the Exalted, is more important and obligatory.
Indeed, the Exalted has reiterated His command for pardoning and turning away from those who mock him—those who were mentioned at the beginning of the chapter—and to be engaged in His glorification, praise, and worship. He has informed him that He has sufficed him against their evil. Thus, he should engage in what God has commanded him to do, and with this, the chapter concludes.
Commentary
وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَإِنَّ السَّاعَةَ لَآتِيَةٌ فَاصْفَحِ الصَّفْحَ الْجَمِيلَ ٨٥ إِنَّ رَبَّكَ هُوَ الْخَلَّاقُ الْعَلِيمُ ٨٦
(15:85-86) And We did not create the heavens and earth and whatever is between them, except with the Truth, and indeed the Hour is bound to come. So forbear with a graceful forbearance. Indeed your Lord is the All-creator, the All-knowing.
In the verse where it says “with the Truth” (bi al-ḥaqq), the particle “ba” is for companionship. This means that the entire creation is inseparably bound to the Truth and is in accordance with it. For creation has an ultimate purpose to which it will return. God says, “Truly it is to your Lord that you will return” (al-’Alaq:8). If it were not for this, then creation would have been a futile game. God says, “We did not create the heavens and the earth and whatever is between them for play. We did not create them except with reason” (al-Dukhān:38-39). He also says, “And We did not create the heaven and the earth and everything between them without purpose” (Ṣād:27). The evidence that the meaning of “the Truth” here contrasts with vain play is the appending of the statement “Indeed, the Hour is bound to come,” which is evident.
This exposes the flawed interpretation by some who claim that bi al-ḥaqq (with the Truth) here refers to justice and fairness, and that the “ba” is for causality. According to this view, the meaning would be that the creation was made solely due to justice and fairness on the Day of Judgment based on deeds.
The notion that al-ḥaqq in the verse means justice and fairness finds no support in the language. Rather, the meaning mentioned aligns with the interpretation that the “ba” is for companionship or purpose, rather than for causality.
Equally false is the suggestion by some that the term “the Truth” (al-ḥaqq) refers to wisdom and that the first statement “And We did not create the heavens and earth and whatever is between them, except with the Truth,” pertains to worldly punishment, while the second statement “indeed the Hour is bound to come. So forbear with a graceful forbearance,” refers to punishment in the Hereafter. The meaning thus becomes: “We did not create the heavens and the earth and everything between them except as imbued with Truth and wisdom. Such a state precludes the persistence of corruption and the stability of evil deeds. Wisdom necessitates the destruction of individuals like these both to curb their corruption and to guide those who remain towards righteousness. Indeed, the Hour is bound to come, during which retribution will also be taken against individuals like these.”
The verse also sparks a debate between the proponents of determinism (Jabr) and delegation (Tafwīḍ). Each of the two groups uses the verse to support their own view. The advocates of determinism argue that the actions of God’s servants are created by Him, as their deeds are part of what exists between the heavens and the earth and are therefore created by Him.
The proponents of delegation (Tafwīḍ) use this verse as evidence to argue that the actions of servants are not created by God but rather originate from themselves. This is because sins and immoral deeds are considered falsehood (bāṭil), and if they were created by God, they would have to be created “with the Truth” (bi al-ḥaqq). Falsehood cannot be created “with the Truth.”
The truth is that both arguments are flawed, for the aspects of immorality and disobedience in actions are essentially non-existential qualities. Obedience and disobedience, much like marriage and adultery or legitimately earning wealth and acquiring it unlawfully, share the same fundamental action. They only differ based on whether they align with or contradict the commandment, and contradiction is a non-existential aspect.
If this is the case, then attributing the action to creation from the standpoint of existence does not necessitate attributing immorality or disobedience to it. This is because these aspects are non-existential. Therefore, an action, in its non-existential aspect, is not among what is between the heavens and the earth to be included in the verse. Nor, in its existential aspect, is it falsehood (bāṭil) so that its creation would be considered creation of falsehood “with the Truth” (bi al-ḥaqq).
The essence is that necessity is based on the system of cause and effect in existence. When the existence of something is contingent upon something else, so that it cannot be independent of it, this is the crux of attribution. Thus, the one attributed with obedience or disobedience, and with the goodness or badness of an action, is the human being, not the One who created him and enabled him to act in such and such ways. Similarly, the one attributed with colors like black or white is the body in which these colors manifest, not the One who created it.
We presented a comprehensive discussion on this topic in the explanation of the verse, “and He leads no one astray thereby except the transgressors” (al-Baqarah:26), in the first volume of the book.
Regarding the statement, “So forbear with a graceful forbearance. Indeed your Lord is the All-creator, the All-knowing,” al-Rāghib says in his al-Mufradāt:
“The term Ṣafḥ means the surface or the side of something, like the face’s surface, the blade of a sword, or the surface of a stone. Ṣafḥ also signifies leaving grievances behind, and it is more expressive than forgiveness (‘Afū). For this reason, He said, ‘Yet excuse and forbear until Allah issues His edict’ (al-Baqarah:109). A person may forgive but not overlook. The Most High said, ‘So disregard them and say, ‘Peace!…’’ (al-Zukhrūf:89) and ‘So forbear with a graceful forbearance,’ () and ‘Shall We hold the Reminder from you…’ (al-Zukhrūf:5).
“To ‘overlook’ (Ṣafḥat) someone is to turn away from his sin gracefully. Either you meet him turning away from him, or you pass over the part of the book where his sin is documented to another part, as when you say you ‘scanned’ the book. His saying, ‘The Hour is bound to come, so forbear with a graceful forbearance,’ is a command to him to alleviate disbelief from those who disbelieve, as He also said, ‘And do not grieve over them, and do not be upset by their guile’ (al-Naml:70). The term Muṣāfaḥah refers to extending the surface (Ṣafḥ) of the hand in greeting.”
The upcoming section will include the narration explaining that ‘Ali interpreted Ṣafḥ (overlooking) as forgiveness without reproach.
Regarding the clause, “So forbear with a graceful forbearance,” this is an elaboration on the preceding point. That is, if creation is by Truth, and there is an inevitable Day of Judgment where all will be held accountable, then do not concern yourself with the disbelief and mockery you observe from them. Forgive them without entering into reproach or debates with them. Indeed, your Lord who created you and them is all-knowing of your states, and there is a forthcoming Day that they cannot escape.
From this, it becomes evident that His saying, “Indeed, your Lord is the All-creator, the All-knowing,” serves as a rationale for His earlier statement, “So forbear with a graceful forbearance.”
These bordering verses, leading to His saying, “So proclaim what you have been commanded,” serve as a comfort to the Prophet and a means to uplift his spirit so that his directive, “So proclaim what you have been commanded,” can be fulfilled. As identified at the beginning of the chapter, the primary objective is the command to proclaim the message. Reflecting on the preceding verses, it is clear that they serve as a solace to him from the harm, insult, and mockery he encountered from his people, directing him towards the intended mandate.
وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ ٨٧
(15:87) Certainly We have given you the seven oft-repeated (verses) and the great Qur’an.
The term “seven oft-repeated” (sabʿan min al-mathānī) refers to Sūrah al-Hamd (al-Fatiha) as explained in numerous traditions from the Prophet and the Imāms of the Ahl al-Bayt. One should not pay attention to some of the other interpretations stating that these seven are the long chapters, or the seven chapters beginning with the disjointed letters, ḥā and mīm, or claims that they are seven scrolls sent down to the Prophets. There is no evidence for these claims either in the text of the Book or from the perspective of tradition.
The scholars have had differing opinions concerning His phrase “oft-repeated” in terms of whether the particle “from” (min) is for partial enumeration or for clarification, and also regarding how the term mathānī (oft-repeated) is derived and why they are named as such.
What ought to be said— and God knows best— is that “from” (min) here is for partial enumeration. For God has named all the verses of His Book “often repeated” when He said, “A Book consistent in its frequent repetitions. The skins of those who fear their Lord tremble at it…,” (al-Zumar:23). The verses of Sūrah al-Hamd are part of this larger category and thus are some of the “oft repeated,” not all of them.
It appears that the term mathānī is the plural of mathnīya, a nominal form derived from thanī meaning to bend, fold, or repeat. God says, “They wrap themselves around,” (Hūd:5). Qur’anic verses are called mathānī because some verses clarify others and bend and fold (or wrap) around each other, as is evident in the phrase “A Book consistent in its frequent repetitions” (al-Zumar:23), which combines the similarity of some verses with others and their being mathānī. The Prophet described the Qur’an as, “One part of it confirms the other,” and from ʿAlī when he said, “One part speaks of the other, and one part bears witness to the other.” Alternatively, mathānī could be a plural of muthannā, meaning repetition or recurrence, indicating how some verses explain others.
This understanding should suffice, going beyond various meanings offered in commentaries like al-Kashshāf, al-Ḥāshiyah ʿalā al-Kashshāf, Majma’ al-bayyān al-bayān, Rūh al-maʿānī and others. Some say that the Qur’anic verses are named mathānī due to the repetition of meanings within them. Others say that al-Fātiḥa is called mathānī (Oft-repeated) because it is obligatory to recite it twice in every prayer or because it is repeated in each rakʿah with what is recited after it. Yet others suggest that many of its words are repeated, like al-Raḥmān and al-Raḥīm, or iyyāka, al-Ṣirāṭ, and ʿalayhim, or because it was revealed twice—once in Mecca and once in Medina, or due to its praise of God. Another view is that God has reserved it for this Ummah and did not reveal it to previous nations, as mentioned in certain narrations. There are other perspectives presented in various exegeses as well.
In the statement, “seven oft-repeated (verses) and the great Qur’an,” the greatness of both al-Fātiḥa and the Qur’an is evident. As for the Qur’an, it is described as “Magnificent,” highlighting its grandeur and majesty. Concerning al-Fātiḥa, it is referred to simply as “Seven,” an indefinite noun without any descriptive attributes. This in itself serves as an indication of its immense value and the loftiness of its status. It is paired with the Great Qur’an, of which it is a part. This non-descriptive reference subtly hints at its monumental significance, which is beyond dispute.
The verse, as it becomes clear, is set in the context of expressing gratitude. Yet, given its place within the discourse urging forgiveness and turning away, it implies that this immense gift—which encompasses divine truths leading to ultimate perfection and happiness, by God’s permission—also motivates you towards beautiful forbearance. It encourages you to focus on your Lord and to immerse yourself in His obedience.
لَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ ٨٨ وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ ٨٩
(15:88-89) Do not extend your glance toward what We have provided to certain groups of them, and do not grieve for them and lower your wing to the faithful, and Say: ‘I am indeed a manifest warner.’
These two verses are situated in the context of elaborating on the “graceful forbearance” that has been previously commanded. For this reason, the discourse is presented in a resumptive form.
Within them, four commands are mentioned: two negations and two affirmations. Regarding the verse, “Do not extend your glance toward what We have provided to certain groups of them,” extending one’s eyes to what others have been blessed with in terms of worldly luxuries is metaphorically indicating exceeding the boundary of being grateful for what God has provided. The term “groups” refers to men and women, or could signify different kinds of people such as polytheists, Jews, Christians, and Zoroastrians. The meaning is: do not stray from appreciating the blessings—both overt and covert—that We have given you to what We have provided for a few groups or types of disbelievers.
Some interpreters take the phrase “Do not extend your glance” as a metaphor for lingering and continual gazing. However, it’s important to note that the main objective here is to caution against desire, inclination, and emotional attachment to the worldly pleasures in their possession, such as wealth, power, and reputation. They say that what is actually prohibited is the very act of looking at these things, not just lingering or continual gazing. This will be corroborated by what we will later quote from the verse of Sūrah al-Kahf.
Regarding the phrase “and do not grieve for them,” it refers to their persistence in denial, mockery, and their determination not to believe in you.
As for the phrase “and lower your wing to the faithful,” it is interpreted to mean demonstrating humility and gentleness. The origin of this phrase stems from the behavior of a bird that wishes to bring its chicks closer; it spreads its wings over them and then lowers it. This action symbolizes humility and gentleness.
What has been cited can indeed find support in other verses. For instance, consider the verse: “It is by Allah’s mercy that you are gentle to them” (Āl-‘Imrān:159), or the description of the Prophet as “and is most kind and merciful to the faithful” (al-Tawba:128). However, the most relevant context for interpreting “lowering the wing” (khafḍ al-janāḥ) is the concept of showing patience towards the believers. This metaphor aptly encapsulates the idea of embracing the believers, focusing on fostering their spiritual growth, and educating them in divine etiquette. It could also signify unwavering companionship with them, maintaining closeness without departure. This is akin to how a bird lowers its wings over its fledglings, neither flying away nor leaving them. As the Almighty says, “Content yourself with the company of those who supplicate their Lord morning and evening, desiring His Face, and do not lose sight of them, desiring the glitter of the life of this world” (al-Kahf:28).
The statement, “Say: ‘I am indeed a manifest warner,’” emphasizes that my sole role is to be a warner who alerts you to God’s impending punishment. I provide explicit guidance on what requires clarification, and beyond that, I have no other directives.
These four principles (or commands)—I mean, avoiding the longing for worldly pleasures they possess, abstaining from sorrow over their disbelief and mockery, extending kindness and humility towards believers (that is, taking them under the wing), and affirming that he is a clear warner—collectively constitute the graceful forbearance befitting the Prophet. If any one of these elements were missing, the overall integrity would be compromised.
This observation also clarifies that the claims of some, who argue that the directive “So forbear with a graceful forbearance” has been abrogated by the ‘Verse of the Sword,’ are unfounded. The forbearance (to turn away graciously) prescribed by this verse, further elucidated by the saying “Do not direct your eyes longingly,” remains applicable and relevant, even after the revelation of the ‘Verse of the Sword.’ Therefore, there is no basis for claiming its abrogation.
كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ ٩٠ الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ ٩١ فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ ٩٢ عَمَّا كَانُوا يَعْمَلُونَ ٩٣
(15:90-93) Even as We sent down on the dividers, who reduced the Qur’an into pieces, by your Lord, We will question them all, concerning what they used to do!
Majma’ al-bayyān elucidates: “The term ʿiḍīn serves as the plural for ʿaḍḍah (meaning ‘a piece’). It originates from the base word ʿaḍwah. In this context, the letter waw is omitted, hence its pluralization with nūn. This construct mirrors that of ʿizwah and its plural form, ʿizwūn, with the foundational word being ʿazwah. The term taʿḍiyah translates to ‘separation’, derived from ʿaḍā signifying ‘parts’. Thus, when one proclaims aḍḍaytu al-shay, it conveys the act of segmenting or dividing an entity into segments. The poet Ruʾbah poetically asserts: ‘God’s religion remains undivided.’”
The statement, “Even as We sent down on the dividers,” in its context, suggests a reference to a predetermined matter alluded to by the subsequent phrase: “Say, ‘Indeed, I am a manifest warner,’” implying a warning of a punishment to be sent down upon you, just as it was sent down upon the dividers. The “dividers” (muqtasimūn) in reference here are those described later as “those who have reduced the Qur’an into pieces.” Based on narrations, these dividers were a group from the disbelievers of Quraysh who fragmented the Qur’an. They claimed it to be magic, regarded it as ancient legends, and labeled it as fabricated. They stationed themselves at the entrances to Mecca’s paths, especially during the pilgrimage season, seeking to deter incoming people from approaching the Prophet Muhammad. This will be elaborated upon in the subsequent narrative discussion, God willing.
It is said that the clause, “Even as We sent down,” is connected to the preceding statement: “Certainly We have given you the seven oft-repeated verses,” meaning: We revealed the Qur’an to you just as We sent it down upon the dividers. The dividers (muqtasimūn) referred to here are the Jews and Christians who divided the Qur’an into sections and parts, saying they believe in some of it and disbelieve in others.
The sūrah (as we have indicated) is Meccan, revealed during the early days of the Prophetic mission. At that time, Islam had not yet faced the particular challenges from the Jews and Christians. Their statement, “Believe in what has been sent down to the faithful at the beginning of the day, and disbelieve at its end,” (Āl-‘Imrān:72), was made by the Jews after the migration to Medina, as were similar statements. The context of the verses supports what we have mentioned.
It has also been suggested that they were termed “the dividers” (al-muqtasimūn) because they divided among God’s prophets and His revealed scriptures; they believed in some and disbelieved in others. However, this notion is countered by the subsequent verse that explains al-muqtasimūn as those who reduced the Qur’an into pieces, and not those who differentiated between God’s prophets or His books.
The apparent understanding is that these verses refer to a group that emerged in the early days of the Prophetic mission, aiming to extinguish the light of the Qur’an and fragment it to divert people from God’s path. As a result, God brought down punishment upon them and destroyed them. These individuals are mentioned in the verses, after which God reveals the fate of their actions by stating, “By your Lord, We will question them all, concerning what they used to do.”
فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ ٩٤ إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ٩٥ الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَهًا آخَرَ فَسَوْفَ يَعْلَمُونَ ٩٦
(15:94-96) So proclaim what you have been commanded and turn away from the polytheists. Indeed We will suffice you against the deriders—those who set up besides Allah another god. Soon they will know!
Majma’ al-bayyān says: “The words ṣadʿ, farq, and faṣl all have a similar meaning (that is, ‘to differentiate’). The term ṣadaʿa bi al-ḥaqq means ‘to proclaim it openly.’”
The verse is an extension of what was previously mentioned. It’s only right for it to branch out, as it essentially represents the core purpose of the chapter. This means: “When the situation is as described, and you are commanded to turn away graciously and be a warner of Our punishment, just as we sent to the dividers, then express the word of truth and proclaim the call openly.”
Thus, it becomes evident that the phrase “Indeed We will suffice you against the deriders” serves as an explanation or justification for His statement “So proclaim” and so on. The context implies, or indicates, that these mockers are the very same dividers mentioned earlier. The essence of the verse is: If matters are as we’ve described, and you are a warner of Our punishment, as We have sent down upon those dividers, then “Proclaim what you have been commanded,” announce the call, and make the truth known. “And turn away from the polytheists,” because “We will suffice you against the deriders,” as we punish them. They are the ones “who set up besides Allah another god. Soon they will know.”
وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ ٩٧
(15:97) Certainly We know that you have become upset because of what they say.
This verse returns again to the Prophet’s sorrow and the tightness he felt in his heart due to their mockery. This was done to further comfort, console, and strengthen his spirit. The Exalted has frequently addressed this in the Qur’an, especially in the Meccan chapters, due to the profound impact it had on him.
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ ٩٨ وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ٩٩
(15:98-99) So celebrate the praise of your Lord with praise and be among those who prostrate, and worship your Lord until certainty comes to you.
God enjoins the Prophet to engage in glorification, praise, prostration and continuous worship as a means to alleviate the distress he felt from their words. Such acts serve as solace during distress and adversity. In previous verses, he was instructed to be forbearing and patient. The command for patience can also be inferred from the verse: “And worship your Lord until certainty (or, death) comes to you.” This appears to emphasize patience in devotion for an extended period. This aligns with the divine advice for confronting hardships and enduring through challenges: “Take recourse in patience and prayer” (al-Baqarah:153).
This reinforces the notion that by “those who prostrate” it is meant “those who pray.” Furthermore, prayer has been termed “prostration” in reference to its most noble part. The intended meaning of “glorification” and “praise” is their verbal form, such as saying “Glory be to God” and “Praise be to God” or words with similar meanings. Indeed, if the reference to prayer in the verse al-Baqarah:153 (quoted above) signifies turning towards God in devotion, then the intended meaning of “glorification” and “praise”—or both of them combined with “prostration”—may be their linguistic sense. That is, exalting Him above what they attribute to Him and praising Him for the bounties He has bestowed, expressing one’s utter submission and devotion to Him.”
As for the statement, “Worship your Lord until certainty comes to you,” if the intent behind it is to command worship, then it would be an explanation for the preceding verse. However, if the intention is to embrace servitude—as is apparent from the context, especially the context of the previous verses instructing forbearance and turning away, which inherently involve patience—then, by qualifying it with “until certainty comes to you,” it is a directive to adopt a path of submission, obedience, and fulfilling the responsibilities of servitude.
Given this understanding, the meaning of “when certainty comes to you” refers to the arrival of one’s appointed time and the onset of death. Through death, the unseen becomes manifest, and the reported becomes directly witnessed. This meaning is supported by juxtaposing the previous statement “So forbear with a graceful forbearance” with “We did not create the heavens and the earth and whatever is between them except with reason, and indeed, the Hour is bound to come.” In essence, the directive is for forgiveness and patience concerning what they say, for there will be a day when God will take retribution from them and reward them based on their deeds. Thus, the verse’s implication is to persist in servitude, remain patient in obedience, abstain from disobedience, and endure whatever they say until death overtakes you and the realm of certainty descends upon you. Then, you will witness what God will do to them, O Lord.
In expressions such as “until certainty comes to you,” there is also a sentiment being conveyed. The emphasis in this phrase suggests that certainty is something one seeks and will eventually grasp. Thus, one should worship their Lord until they attain it and reach this state of clarity. This refers to the realm of the afterlife, which is the world of universal certainty concerning what exists beyond the unseen veil. This is distinct from the assured belief that can potentially be acquired through reflection or devotion.
This highlights the flaw in the argument (by some) that the verse suggests the cessation of religious duties upon attaining certainty. The verse is addressed to the Prophet. Numerous verses from the Book of God indicate that he is among those with firm conviction, that he possesses insight, that he has clear evidence from his Lord, that he is infallible, and that he is guided by the divine guidance of God, among other attributes.
In addition to what we have previously presented regarding the verse’s indication that ‘certainty’ refers to death, we will dedicate a separate intellectual discussion on the continuity of religious duties after completing the narrative study, God willing.
Examining Narrations
- In al-Durr al-manthūr, both Ibn Mardawayh and Ibn al-Najjār have reported from ‘Ali b. Abī Ṭālib regarding the verse, “So forbear with a graceful forbearance”: He said, “It means being content without reprimanding.”
- In Majma’ al-bayyān, it is narrated from ‘Ali b. Abī Ṭālib: “The graceful forbearance means pardoning without reprimanding.”
- In al-’Uyūn Akhbār, with its chain of narration from ‘Ali b. al-Ḥasan b. Faḍāl from his father from Imām al-Riḍā regarding the verse, (So forbear with a graceful forbearance) he said, “It means pardoning without reprimanding.”
- In al-Tahdhīb, with its chain of narration from Muḥammad b. Muslim, he said, “I asked Imām al-Sādiq if ‘The seven oft-repeated verses’ and ‘The Great Qur’an’ refer to the Opening of the Book?” He replied, “Yes.” I asked, “Is ‘In the name of God, the Most Gracious, the Most Merciful among the seven?’” He replied, “Yes, it is the best of them.”
Author’s comment: This narration is reported through Shi’a channels from Amīr al-Mu’minīn and more than one of the Imāms from the Ahl al-Bayt. It is also transmitted through Sunni channels from ‘Ali and several of the Companions such as ‘Umar b. al-Khaṭṭāb, ‘Abdullāh b. Mas’ūd, Ibn ‘Abbās, Ubayy b. Ka’b, Abū Hurairah, and others.
- In al-Durr al-manthūr, al-Ṭabarānī reported in al-Awsaṭ from Ibn ‘Abbās who said: A man asked the Messenger of God, regarding the saying of God, “Even as We sent down on the dividers.” He replied, “The Jews and the Christians.” He then asked about, “(Those) who reduced the Qur’an into pieces.” The Prophet replied, “They believed in some parts and disbelieved in others.”
Author’s comment: As previously mentioned, the content of the narration doesn’t align with the chapter being Meccan.
- In Tafsīr al-’Ayyāshī, it’s reported from Zurāra, Ḥumrān, and Muḥammad b. Muslim from both Imām al-Bāqir and Imām al-Sādiq regarding the words, “(Those) who reduced the Qur’an into pieces,” they both said: It refers to the Quraysh.
- In al-Ma’ānī, as narrated from ‘Abdullāh b. ‘Alī al-Halabī: I heard Imām al-Sādiq saying: The Messenger of God remained in Mecca for thirteen years after the revelation began. He stayed concealed for three of those years, fearing to make his message public until God, the Blessed and Exalted, commanded him to openly declare what He had instructed. It was then that he made the call public.
- In al-Durr al-manthūr, Ibn Jarīr recorded from Abū ‘Ubaydah that ‘Abdullāh b. Mas’ūd said: The Prophet remained in secrecy (about his mission) until the revelation of “So proclaim what you are commanded.” He then emerged, along with his companions.
- In Tafsīr al-’Ayyāshī, from Muḥammad b. ‘Alī al-Halabī, narrating from Imām al-Sādiq who said: The Messenger of God stayed in secrecy in Mecca for several years, neither making his message public nor ‘Alī being with him and Khadijah. Then God commanded him to proclaim what he was ordered. The Messenger of God began presenting himself to the Arab tribes. When they encountered him, they would exclaim: “You are a liar! Get away from us.”
- In the same source, from Abān b. ‘Uthmān al-Aḥmar who related: There were five mockers from the Quraysh: al-Walīd b. al-Mughīrah al-Makhzūmī, al-’Āṣ b. Wā’il as-Sahmī, al-Hārith b. Ḥanẓala, al-Aswad b. ‘Abd Yaghūth b. Wahb al-Zuhrī, and al-Aswad b. al-Muṭṭalib b. Asad. When God revealed, “Indeed, We will suffice you against the deriders,” the Messenger of God knew that they had been disgraced, and God caused them to die dreadful deaths.
Author’s comment: This has been reported by al-Sadūq in al-Ma’ānī al-Akhbār, from his chain of narrators through Abān. It’s also narrated in the same context, and al-Ṭabarsī in al-Iḥtijāj, from Mūsā b. Ja’far, from his forefathers, from ‘Alī with the same meaning, and it’s a lengthy narration detailing the demise of each of these five (mockers), may God curse them. It’s also narrated that these five mockers from the Quraysh were mentioned by ‘Ali and Ibn ‘Abbās, along with the reasons for their demise.
However, there are varying narrations in Sunni sources concerning the number, names, and reasons for the destruction of certain events or figures. What has been universally agreed upon by both Sunni and Shia traditions is what we have mentioned earlier.
- In al-Durr al-manthūr, Ibn Mardawayh and al-Daylamī report a narration from Abi al-Dardā’ who heard the Messenger of God say: “I was not commanded to be a merchant or to amass wealth. Rather, I was commanded to ‘Glorify your Lord with praise and be of those who prostrate’ and ‘Worship your Lord until certainty comes to you.’”
Author’s comment: A similar sentiment was narrated by Ibn Mardawayh from Ibn Mas‘ūd who cited the Messenger of God.
- In another account, al-Bukhārī and Ibn Jarīr narrate from Umm al-‘Alā’ as follows: “The Messenger of God visited ‘Uthmān b. Maz‘ūn after his passing. I said, ‘May God’s mercy be upon you, O Abu Sa‘īb! I bear witness that God has honored you.’ He responded, ‘How do you know that God has honored him? For him, certainty has now arrived, although I remain hopeful for the best.’”
- In al-Kāfi, a narration comes from Ḥafs b. Ghayyāth, who states that Imām al-Sādiq said, “Some display a touch of patience, while others reveal slight distress.” He then advised: “Exercise patience in all endeavors, for God, the Mighty and Majestic, commissioned Muhammad with the virtues of patience and kindness. He declared, ‘and be patient over what they say, and keep away from them in a graceful manner’ (al-Muzzammil:10-11). The Almighty also proclaimed, ‘Repel (evil) with what is best. (If you do so) behold, he between whom and you was enmity, will be as though he were a sympathetic friend. But none is granted it except those who are patient’ (Fussilat:34-35). The Prophet Muhammad exemplified patience, even when subjected to immense trials and false accusations. As he felt distressed, God comforted him with, ‘Certainly We know that you have become upset because of what they say. So celebrate the praise of your Lord with praise and be among those who prostrate, and worship your Lord until certainty comes to you.’”
Discourse
The discussion “A Philosophical Discussion on the Existence and Continuity of (Religious) Obligations” appears here in the printed volume. Read it in the Al-Mizan App.
Or, “with reason” (Ed.) ↩︎
Editor’s note: In Arabic, the particle “ba” can serve various grammatical and semantic functions depending on the context. One of its functions is to indicate “companionship” or “inseparability” between two entities. ↩︎
Translator’s note: The author uses the expression lāʿib bāṭil. This would be rendered as “vain play” in a more literal linguistic translation. In the context of Islamic theology and exegesis, this term is often used to convey the idea that the creation of the heavens and the earth is not a frivolous or meaningless act. ↩︎
Translator’s note: The author employs the use of an Arabic proverb which would literally be translated as “each of them is dragging the fire to their loaf of bread.” ↩︎
Editor’s note: The author argues that both sides in a theological debate are wrong about whether God creates good or bad actions. He says actions are neither good nor bad on their own; they become so based on divine commandments. So, attributing moral qualities to actions as if they’re inherent doesn’t make sense according to the text. ↩︎
Editor’s note: The relationship between (sūrah) al-Fātiḥa and the Qur’an is one of symbiotic importance. Often dubbed the “essence of the Qur’an,” al-Fātiḥa serves as a prologue to the entire Holy Book, encapsulating its core themes such as monotheism, divine compassion, and the Day of Judgment. It is recited in every unit of the Muslim prayer, underscoring its centrality to Islamic practice. Its designation as the “Seven Oft-repeated (verses)” highlights the frequency and significance of its recitation. At the same time, the Qur’an is described as “Magnificent,” and al-Fātiḥa, by being mentioned alongside it, shares in this grandeur. ↩︎
Editor’s note: The “Verse of the Sword” refers to a specific verse in the Qur’an, specifically al-Tawbah:5. The verse is often cited in discussions around the rules of warfare and engagement in Islamic jurisprudence. It’s important to note that the verse is a subject of various interpretations and must be understood in its historical and textual context, which includes the conditions and events that were prevalent at the time of its revelation. ↩︎
This understanding is refuted by the author in the next paragraph. In other words, it doesn’t align with the chapter being Meccan. (Ed.) ↩︎