Verses 55–77
These verses build on what was said above: Therefore leave them in their overwhelming ignorance till a time (). Following the story of the prophets, it was said that people have subsequently disagreed with each other in religion and have divided into sects, and that each party is pleased with its way []. Then they were warned by a punishment that has its appointed time, of which they shall have no escape or delivery. Thus let them wander in their ignorance as they wish, for soon punishment will overtake them undoubtedly [].
These verses warn them about a mistake and misconception: they should not suppose that when God aids them with wealth and children, He is favoring them by a fast track to good. If that were the case, then their affluent ones would not have been taken by punishment. Rather, the real hastening to good is when God aids the believers to do righteous deeds, because this makes them qualify to receive abundant payoff and magnificent reward in this world and the next. The believers hasten toward good things [that is, good deeds] and God hastens to them by good things [that is, good reward].
God’s argument is complete against the disbelievers, and His punishment is bound to overtake them. They have no excuse to exonerate themselves, for any excuse that they may possibly bring is false. They cannot excuse themselves by any of the following claims:
(1) that they did not understand the speech [that is, the Qur’an];
(2) that the Prophet’s call was an innovation without any predecessor;
(3) that they did not know God’s Messenger [from before];
(4) that the Messenger was insane and speaker of nonsense;
(5) that the Messenger asked them for some recompense.
Rather, the problem is that they are insistent and obstinate in their enmity. That is why they will not believe until their irrevocable doom comes to them.
Commentary
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ ٥٥ نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ٥٦
(23:55-56) Do they think that by what We aid them (numidduhum) with of wealth and children, We are hastening to them of good things? Nay, they do not perceive.
Numidduhum is derived from imdād (to help, aid, assist, extend). Madd and imdād are synonymous, meaning “perfecting the deficiency of something and preserving it from loss and discontinuation.” According to al-Rāghib, imdād is usually used for things that are pleasant, while madd is usually used for things that are unpleasant. Numidduhum in this verse would correspond to imdād, as it is used for something unpleasant.
… hastening to them of good things…: They suppose that good things are the wealth and children that God provides for them rapidly and successively, due to their high position and worth in His sight.
The meaning is: Do they think that the wealth and children that We give them during this period of respite [in this world] are good things that We hasten toward them because We are pleased with them, are happy with their acts, and hold them in high regard and honor?
… Nay, they do not perceive: The reality is contrary to what they think. The disbelievers are ignorant of the fact of the matter—that Our provision for them is a matter of giving them respite and leading them step-by-step [into temptation] (istidrāj). We are only “aiding them to blindly wander in their transgression” []. He says: We draw them near [to destruction] by degrees from whence they know not. And I grant them respite; surely My scheme is effective ().
إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ ٥٧
(23:57) Surely they who from fear of their Lord are cautious,
In these five verses [], God builds on the previous verses in order to explain the mistake of the disbelievers in thinking that wealth and children are good things that are hastened toward them. These are by no means good things, but they are a way of giving them respite and leading step-by-step [into temptation] (istidrāj). Good things are rather what the believers—those who believe in God, His messengers and the Final Day and those who are righteous in their acts—hasten toward. He describes them in these verses.
Al-Rāghib says:
Ishfāq is a mixture of two feelings: caring (ʿināyah) and fear (khawf). If one is mushfiq about something, it means that: (1) he holds it dear; and (2) he is worried about [evil] things that may reach it. He says: “…and they are fearful (mushfiqūn) of the hour” (). If the object of ishfāq is preceded with the particle min (lit. “of”), then its sense of fear is more highlighted. If the object of ishfāq is preceded with the particle fī (lit. “in”), then its sense of caring is more vivid. He says: Surely we feared before on account of our families (fī ahlinā mushfiqīn) (); those who believe are in fear from it (mushfiqīn minhā) ().
Referring to God as “their Lord” shows that they have accepted God as the One Who directs their affairs. Hence, they see their salvation and damnation as a function of His satisfaction and wrath. That is why they fear Him with respect to a matter that they love, which is their salvation and felicity. Their concern, fear and regard for their Lord lead them to believe in His communications and serve Him. Based on this interpretation, saying fear (khashyah) and caution (ishfāq) in this verse is not repetitive.
وَالَّذِينَ هُمْ بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ ٥٨
(23:58) And those who believe in the communications (bi-āyāt) of their Lord,
What is meant by āyāt (signs, communications) in this verse is anything that somehow signifies God and points toward Him. This includes His messengers who carry His message, the scriptures and other signs by which they were supported, and the divine laws that they brought. Being cautious out of fear of God arouses them to seek His satisfaction, accept His call, and abide by His orders which they have received through His revelations and messengers.
وَالَّذِينَ هُمْ بِرَبِّهِمْ لَا يُشْرِكُونَ ٥٩
(23:59) And those who do not associate [aught] with their Lord.
This verse connects to the last verse in two ways: (1) Part of God’s communications [mentioned in the last verse] is His legal code (shariah), which commands them to serve God [alone]. (2) Part of God’s communications is arguments that prove His Oneness in lordship and worship. That is why their belief in God’s communications prevents the believers from associating others with Him in worship.
Moreover, a necessary implication of lordship is that a lord must dispatch messengers that would guide his subjects to the right path, so that they may achieve salvation. Hence, had there been a partner for God, that partner should have also sent messengers. However, we have not received any messengers or prophets from other gods. One of the fine speeches of Imam ʿAlī is: “If your Lord had a partner, then surely his messengers would have come to you.”
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَاجِعُونَ ٦٠
(23:60) And those who give what they give [in alms] while their hearts are full of fear (wajilah, from wajal) that to their Lord they must return.
Wajal means “fear” (khawf).
… who give what they give…: This refers to making donations in God’s way. Some have suggested that it includes any righteous act.
… while their hearts are full of fear…: This qualification describes their state and condition as they “give what they give.”
The meaning is: And those who spend in charity—or do righteous deeds—in a state that their hearts are full of fear because they shall soon return to their Lord. What motivates them to make donations—or to do righteous deeds—is their remembrance, coupled with fear, of their inevitable return to their Lord.
This verse implies their belief in the Last Day and their performance of righteous deeds. Thus the attributes of the believers are completed: (1) they believe in God alone without associating any partners with Him; (2) they believe in His messengers; (3) they believe in the Last Day; and (4) they perform righteous deeds.
أُولَٰئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ ٦١
(23:61) These [are they who] hasten to good things and they are foremost (sābiqūn, from sibāq) in [attaining] them (lahā).
Apparently the letter lām (for) in lahā (for it, toward it) means ilā (to, toward) in this verse. Therefore, lahā indicates the end and goal of their race (sibāq). The meaning is: Those whom We described [above] are the ones who hasten to good things—that is, righteous acts—and they are foremost toward them. In other words, they compete with each other in doing righteous acts. Each of them wants to be the first to achieve goodness.
Thus these verses clarify that what is meant by “good things” [] are righteous deeds which are based on true belief. That is what the believers have or compete to have, which is contrary to what the disbelievers think: that what God is giving them is a sign that He is hastening them to good things.
In al-Tafsīr al-kabīr [al-Rāzī] says:
There are two possibilities for the meaning of “These [are they who] hasten to good things”:
(1) They show intense zeal and interest in acts of obedience. They rush toward these acts before their time expires, and before they miss the chance empty-handed.
(2) They hasten toward a variety of benefits and honors in this world, as He says: So Allah gave them the reward of this world and better reward of the hereafter (); and We gave him his reward in this world, and in the hereafter he will most surely be among the righteous ones (). [The act is attributed to them because] when worldly benefits are hastened toward them, it is equivalent to them hastening toward the benefits and rushing to attain them. This interpretation better matches the previous verses [than the first interpretation] because it affirms for the believers what was negated about the disbelievers [in verses ].
Author’s comment: Whereas the previous verses negated God’s hastening of good for the disbelievers, this verse affirms the hastening of the believers in good. The above explanation [by al-Rāzī] shows that their hastening in good is, in a way, equivalent to God’s hastening, but he should still explain why the verse [] mentions their hastening in good instead of God’s hastening [as in verse ]. Some exegetes have said that this switch of subjects is meant to show that they fully deserve to attain good things by the virtue of their good deeds. However, this is clearly an implausible explanation.
Apparently what needs explanation is not the current verse [], because its subject is how it should naturally be. Instead, we should explain the reversal of subject in the previous verse: We are hastening to them of good things? (). The overall message of that verse is: “They wrongly suppose that the wealth and children which We have provided for them are good things that have been hastened toward them due to their worth and merit, despite their disbelief.” However, the verse attributes this act of “hastening” to God because they are given these bounties through God’s bestowment, not through their own effort and acquisition. The rhetorical question there [in verse ] negates their supposition, then its opposite is affirmed for the believer in the current verse [], with the subject being how it natural should be.
The negation and affirmation in these verses effectively convey the following points: (1) Wealth and children are not good things to be hastened toward. (2) The disbelievers do not hasten toward good things [because of their disbelief and misdeeds]. (3) What is good is righteous deeds and their good rewards, and it is the believers who hasten toward that good.
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَابٌ يَنْطِقُ بِالْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ٦٢
(23:62) And We do not lay on any soul a burden except to the extent of its ability, and with Us is a book which speaks the truth, and they shall not be dealt with unjustly.
Given the context of these verses, this verse encourages and urges the readers to adopt the abovementioned qualities of the believers. It also negates two potential illusions that could prevent the people from striving for such honor:
(1) Acquiring these qualities is an easy task which is in the capacity of all people. It is not as difficult and toilsome as the indolent and extravagant people pretend and presume.
(2) God does not waste the righteous deeds of the believers, and will not forget their abundant reward.
And We do not lay on any soul a burden except to the extent of its ability…: This sentence states that there are no difficult obligations in religion that are beyond the people’s capacities. In terms of belief, God has established proofs and clear signs which lead us to the true teachings that He wants us to believe in. He has equipped humankind with a tool which helps them understand and confirm these realities, and that is the intellect. He has further taken into account that intellects vary in terms of their power of intellection. That is why what He expects from each person is in accordance to one’s capacity and ability. He does not require from the general public what He requires from the elite; He will not hold the average good-doers (al-abrār) accountable for what He will ask the near-most ones (al-muqarrabūn); He does not charge the disadvantaged ones with what He charges the chosen ones.
Similarly, in terms of practice, His religious call secures two objectives for humankind: (1) their good in their individual and social lives in this world; and (2) their eternal felicity in the hereafter. It is also clear that the good of any species, including the human being, lies in what benefits its life and completes its existence. All beings are equipped with what enables them to move toward and achieve their good. Therefore, there is no difficult burden beyond one’s ability and capacity. There is no undue obligation in God’s religion, meaning a difficult legislated duty that would serve an undue objective. God expresses this as a favor of His upon His servants [in this verse]. By saying this, God comforts their souls and persuades them to acquire the abovementioned qualities of believers.
And We do not lay on any soul (nafsan) a burden except to the extent of its ability…: There is more depth to this verse than the above points. It negates two types of difficulty:
(1) a duty that is undue to begin with, such as the legislation of monasticism (rahbāniyyah) or sacrificing one’s child as offering;
(2) a duty that is not difficult per se, but some of its instances would be difficult due to particular conditions of an individual, such as standing up in prayer for a sick person who cannot stand.
Both impositions are negated in this verse, although the first point would suffice to show God’s favor and encouragement that we mentioned above. The negation of the second kind of obligation is deduced from the word nafsan (any soul) in the indefinite form (nakirah), and in a context of negation. Such usage shows universality. That is: Any soul that is conceived in any situation is not charged except to the extent of its ability. It will not be imposed by an undue duty—whether the duty is undue in and of itself, or it is undue in the person’s particular circumstances.
Given the above discussion, the following two points can be deduced from the verse: (1) There are different of degrees and levels of belief, according to the degrees of intellects. (2) There are no undue obligations, whether because of the nature of the act, or because of circumstantial considerations.
…and with Us is a book which speaks the truth, and they shall not be dealt with unjustly: This sentence encourages the people by assuring them that their actions will not be wasted, and their promised rewards will not be defaulted.
… a book which speaks…: That is, it reveals its content without any delusion, because their very actions are recorded in the book, and because it only speaks the truth. Thus, the book’s speech is free from any addition, omission or distortion of truth. The word “speaks” shows that their reckoning will be based on what is recorded in the book. This reckoning will in turn be a basis for their reward. That is why the verse says: and they shall not be dealt with unjustly. Therefore, the people are assured that they will not be wronged in any way, such as their reward being forgotten, not being given to them, being reduced, or being altered. They should also rest assured that their actions will be recorded, and the records will neither be lost nor altered in any way whatsoever.
Al-Rāzī says in al-Tafsīr al-kabīr:
One might raise the following objection: Those whose actions are recorded would believe in either of the following: (1) it is impossible for God to lie; or (2) it is possible for Him to lie. If they believe in its impossibility, then they would accept anything that He says, whether it is in a book or not. If they believe in its possibility, then they would not trust the book either, because they deem it possible that God may have recorded their book falsely. Either way, there is no point in the book of deeds.
Our answer to this objection is: “God does whatever He wills” []. Moreover, there might be some benefit in this for the angels that are charged [with the recording of actions in books].
Author’s comment: Al-Rāzī’s answer is based on his school of thought, which denies real objectives in God’s actions, and deems it possible for Him to have an arbitrary and purposeless will. However, God is exalted and free from such will. In addition, the above objection would equally apply to the other stages of the Day of Resurrection, which we find in God’s Book, such as the mustering and gathering the people, bringing witnesses to testify, opening the books and records of deeds, extending the bridge, setting up the scales, and reckoning the deeds.
The explanation for all of these events is that God has used the analogy of a court of justice in order to depict for us the different stages that humankind will face on the Day of Resurrection. Judgment qua judgment necessarily depends on evidence and proof, such as records, witnesses, signs, and confrontation of the opposite parties. Otherwise, it will not be a proper judgment. Yet, it should be noted that irrespective of this analogy and comparison [of the Day of Resurrection to a court of justice], one’s actions will appear and manifest to him in the stages of his return to God only by God’s will and permission. The reader should reflect on this.
بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَٰذَا وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَٰلِكَ هُمْ لَهَا عَامِلُونَ٦٣
(23:63) Nay, their hearts are in overwhelming ignorance (ghamrah) with respect to this (hādhā) and they have besides this other deeds which they do.
Ghamrah means intense heedlessness or ignorance that covers someone. There are two possibilities for the demonstrative pronoun “this” (hādhā): (1) It refers to the abovementioned qualities of the believers and their hastening toward good. This is the most plausible interpretation given the theme of the verses. (2) It refers to the Qur’an, as indicated by what is said below: My communications were indeed recited to you ().
…and they have besides this other deeds which they do: That is, the disbelievers have deeds that are different from what We said about the believers. They are engrossed in other acts which prevent them from pursuing the good things and righteous acts that were mentioned above. “Other deeds which they do” refer to their evil actions and vices.
The meaning is: The disbelievers are rather immersed in intense heedlessness or ignorance about the qualities of believers that We described. Instead they have evil actions and vices that they commit, by which they are kept busy and prevented [from the righteous acts of the believers].
حَتَّىٰ إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْأَرُونَ ٦٤
(23:64) Until when We overtake their affluent ones with punishment, lo! They cry [for help] (yajʾarūna, from juʾār).
Juʾār is “the sound of wild animals when they are scared,” such as the sound of the antelope and other similar animals. In this verse it is used metaphorically, referring to their loud cry and appeal for help. Some exegetes have suggested that it refers to their wail and moan out of pain. The following verses favor the first meaning.
The verse specifically mentions “their affluent ones” as being taken by punishment because it is a continuation of what was said above: “Do they think that by what We aid them with of wealth and children…” (), which was about their chiefs who are well-off. The rest of the people are their followers.
لَا تَجْأَرُوا الْيَوْمَ ۖ إِنَّكُمْ مِنَّا لَا تُنْصَرُونَ ٦٥
(23:65) Cry not [for help] this day; surely you shall not be given help from Us.
There is a switch of address in this verse, from the third person to the second person. This emphasizes the rebuke and censure of the disbelievers. It completely severs their hope in being saved due to crying for help—or any other hope or wish that they may have. If they were still mentioned in the third person, it would mean that they will be told indirectly—by God’s intermediaries and agents—that they will not be helped through supplication or intercession. Such address would not have severed their hopes of being helped as firmly as being told directly by One from Whom comes the help.
قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنْتُمْ عَلَىٰ أَعْقَابِكُمْ تَنْكِصُونَ ٦٦ مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ ٦٧
(23:66-67) My communications were indeed recited to you, but you used to turn back (tankiṣūna, from nukūṣ) on your heels. In arrogance; talking nonsense (tahjurūna, from hujr) about it (bihi), in your nightly sessions (sāmiran).
Nukūṣ means “to turn back.” Sāmir is derived from samar, which means “to speak at night.” It is said that sāmir (one who speaks by night) is used for both singular and plural, like ḥāḍir (one who is present). The word has also been recited as summaran (plural of sāmir), which is preferred. Another recitation is summāran (also plural of sāmir, in exaggerated form). Hujr (also recorded as hajr) means “to speak nonsense” [as in a state of sickness, hallucination or dream].
My communications were…: This verse is not joined to the previous verse by a conjunction [such as “and” (wāw) or “so” (fāʾ)]. This kind of disjointed beginning indicates that the verse is an explanation and justification of what was said above.
The meaning is: You will not be helped by Us because when Our communications were read and recited to you, you would disregard them, would turn back on your heels in arrogance, and would sit together at nights to babble and speak nonsense about this matter.
Some have said that the pronoun “it” in “about it” (bihi) refers to the House (that is, the Kaʿbah) or the haram [of Mecca]. However, this is unlikely.
أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ ٦٨
(23:68) Is it then that they do not ponder over the speech, or is it that there has come to them that which did not come to their fathers of old?
This verse marks the beginning of a series of verses which refute the excuses of the disbelievers for turning away from the Qu’ran’s guidance and rejecting the Prophet’s call to the truth.
Is it then that they do not (a-fa-lam) ponder over the speech (al-qawl)…?: This is a rhetorical question that implies a negation. “The speech” (al-qawl) is in the definite form, referring to the Qur’an which was read to them. The use of “then” (the letter fāʾ) at the beginning of the verse shows that what is said here builds on what was said before about their heedlessness of the Qur’an and their engagement in things that keep them busy from it. The means is: In that state of engagement, why did they not ponder over this speech that is recited to them so that they would realize that it is a true speech from God? If they had done so, they would have believed in it.
…or is it that there has come to them that which did not come to their fathers of old?: In this verse and in the following verses, “or” (the particle am in Arabic) does not serve as a conjunction, but it marks a transition to another point. It is equivalent to “nay” or “rather.” The meaning is: Rather, has something come to them which did not come to their forefathers, making it an innovation that should be rejected and avoided?
Not everything that is new, innovated and unknown to the previous generations is necessarily false and invalid. However, the purpose of religion is to guide the people, and God’s guidance equally applies to all people at all times. If a religion is truly from God, then it should have an equivalent across the history of humankind. If something was not sent to the previous generations, then it cannot be part of God’s guidance for all humankind. That would be a decisive proof for its falsehood.
أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنْكِرُونَ ٦٩
(23:69) Or is it that they have not recognized their Messenger, so that they deny him?
“Recognizing the messenger” means knowing his identity and lineage, as well as an overall familiarity with his inherited and acquired moral characters and psychological traits. Knowing these, it would be clear to the people that he is truthful in what he says, believes in his call, and is supported by God. They knew the Prophet’s condition before his mission: he was an orphan who had lost both of his parents, did not read or write, and was not educated or trained by any teacher or instructor. Yet, they never saw anything in him that is reprehensible, repulsive or evil to human nature, reason, or sound judgment. They did not find in him any desire for kingdom, any greed for wealth, or any love for power. He passed several years of his life in this way, until he suddenly came to them reciting a book, inviting them to salvation and felicity, propagating teachings and commandments that mesmerize the intellects, and presenting a religion that amaze the minds.
Therefore they knew their Messenger by his specific miraculous qualities. Had they not known him as such, it would have been a valid excuse for them to turn away from his religion and refuse to believe in him. Not knowing him as such means knowing him to lack some of these qualities or possess the opposite of them. Clearly submitting to a person like that would be against the rule of reason.
أَمْ يَقُولُونَ بِهِ جِنَّةٌ ۚ بَلْ جَاءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ ٧٠
(23:70) Or do they say: There is madness in him? Nay! He has brought them the truth, and most of them are averse from the truth.
This refers to another excuse of theirs, as they said: O you to whom the Reminder has been revealed! you are most surely a madman (). Instead of directly negating their accusation of madness, the verse states an implication or equivalent of its negation: Nay! He has brought them the truth. This means that the second part of the verse—“Nay! He has brought them the truth, and most of them are averse from the truth”—is a transition from an omitted sentence. The implied meaning is: They lie in their claim that “There is madness in him,” making that an excuse to not believe in him. Rather, they were disinclined to believe in him because he has brought them the truth, while most of them are averse to the truth.
This transition alludes, by implication, to an argument that refutes their claim. The argument is as follows: If their claim that “There is madness in him” were true, then the Prophet’s speech should have been confused, without a sensible meaning, and out of order—just like his intellect. The speech of a madman misses the correct meaning. However, his speech is not like that, because his message is entirely true and he calls only to the truth. What similarity is there between his speech and the speech of a madman who does not know what he wants and does not realize what he says?!
Aversion to the truth is attributed to “most of them” because amongst them, there were some disadvantaged individuals (mustaḍʿafīn) who were not significant [in the society], and whose aversion or attraction to the truth did not matter [in the sight of the majority].
وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ ٧١
(23:71) And should the truth follow their low desires, surely the heavens and the earth and all those who are therein would have perished. Nay! We have brought to them their reminder, then from their reminder they turn aside.
The last verse said: (1) they are averse to the truth; and (2) their aversion is because the truth goes against their desires. This means that they want the truth—meaning the message or mission that calls to the truth—to follow their desires.
However, this will certainly never happen, because of the following argument: Suppose that the truth were to follow their desires, meaning that they would be left to believe and act as they wish. Then, they would worship idols, subscribe to multiple lords, reject the divine message, and deny the hereafter. They would commit any indecency, iniquity and mischief that they wanted. Now, if the truth could follow their desires in these matters [of legislation and divine law], then it should also be possible that the truth follows their desires in other matters, such as the creation of the beings and the system that governs the universe. After all, there is no difference between “the truth” and “the truth.” Then each of them should be granted what he wishes about the order of the universe. However, that would guarantee the collapse and corruption of the heavens, the earth and everything therein. It would cause disorder in the system and would eradicate the universal laws that govern the universe, because clearly desires change all the time and do not stop at any boundary.
This discussion can be expressed in a subtler way that is more compatible with the reality of religion according to the Qur’an: The human being is an existential reality that is connected in its existence with the entire world of creation. It is a part of the web of existence. As a species, it has a purpose that marks its perfection, and it has a path that leads it to its perfection and felicity—just like the other species. The way the universe is created in general, and the way the human being is created in particular, have provided this species with certain faculties and means that match its path to perfection and are compatible with its growth. The path of this species to its eternal happiness consists of the right beliefs and actions.
In other words, there is a path that leads humankind to their felicity and connects to their eternal happiness; a path of belief and action. This path is according to: (1) the general system of creation of the entire universe; and (2) the particular creation of humankind, which is called fiṭrah (primary nature, innate disposition). This path is called religion (dīn), and it is founded on these two existential realities. God refers to this idea where He says: Then set your face upright for religion in the right state—the nature made by Allah in which He has made men; there is no altering of Allah’s creation; that is the right religion ().
Based on the above, the lifestyle that leads one to human perfection is a particular path that is a direct consequence of al-ḥaqq (the truth, the reality). It is defined and identified by “the truth,” which is twofold in this case, consisting of: (1) the system that governs the universe in reality; and (2) the makeup of the human being. This truth consists of certain fixed and unchanging laws that govern the world of creation, a part of which is humankind and their course of perfection. This truth is what directs the affairs of the universe and leads every species toward its perfection. This is what God has decreed and set in place, and His decree is decisive and definite.
Now, if the truth were to follow the desires of the disbelievers and legislate any vain and baseless law that they wish, that would necessitate a change in the entire system and creation of the universe. The causal connections and the ordered links between different events and entities would have to change to a vain and baseless set of links that are incompatible and disagree with one another, only to match their whimsical and baseless desires. That would cause corruption in the initial setup, as well as the following direction, of the entire world of creation, including the heavens, the earth, and everything within them. The fact is that creation and direction are mixed together and inseparable from one another. That is why the system of existence and the legal codes are intertwined; one cannot be severed from another. This is what is meant by His words: And should the truth follow their low desires, surely the heavens and the earth and all those who are therein would have perished ().
…Nay! We have brought to them their reminder, then from their reminder (dhikrihim) they turn aside: What is meant by “reminder” (dhikr) is the Qur’an, as He says: And this is a blessed reminder (), And most surely it is a reminder for you and your people (), and other verses. The last verse said, “Or do they say: There is madness in him” (), and this verse refers to the Qur’an as “reminder.” These two together would counter a claim that is narrated from the polytheists elsewhere: O you to whom the Reminder has been revealed! You are most surely a madman ().
The Qur’an is called a “reminder” because: (1) it reminds the people of God; or (2) it reminds them true beliefs and righteous deeds. The second meaning is more compatible with the first part of the verse as we interpreted it above. Even though all divine religions throughout history call to the truth, they vary in terms of brevity and elaboration. That is why the Qur’an is specifically described as “their” reminder [being attributed to the audience at the time of the Prophet]. The Qur’an is a reminder of the true path in its most detailed and elaborated stage, because the Qur’an’s religion is the final religion.
The meaning is: “The truth does not follow their desires. Rather, We have brought to them a Book that reminds them—or by which they are reminded of—the religion that specifically pertains to them. Hence, being averse to the Qur’an means being averse to their own specific religion.” This consequence is indicated in the verse by the letter fāʾ [“then” in “then from their reminder they turn aside”].
Many exegetes have said that ascribing a reminder to them is an honorary ascription, as in the verse: And most surely it is a reminder for you and your people, and you shall soon be questioned (). The meaning would then be: Nay! We have brought to them their honor and glory, so they should welcome it and completely accept it. Therefore, their aversion is only an act of turning aside from their own honor and glory.
There is no doubt that the revelation of the Noble Qur’an was an honor for several groups at different levels: (1) It was an honor for the Prophet because it was revealed to him. (2) It was an honor for his household because it was revealed is their house. (3) It was an honor for Arabs because it was revealed in Arabic. (4) It was an honor for his nation because it was revealed to guide them. However, the problem with the above interpretation is that the ascription in this verse is not due to this consideration [of honor]. Instead, the ascription indicates that this religion is specifically sent for this nation, and this complies better with the first part of the verse, as we explained above.
أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ ٧٢
(23:72) Or is it that you ask them a recompense (kharjan)? But the recompense (fa-kharāj) of your Lord is best, and He is the best of those who provide sustenance.
Majmaʿ al-bayān says: “Kharāj and kharj are originally the same, meaning a payment that is made and collected as a due.”
This is the fourth excuse of the disbelievers which God mentions in these verses, responds to it, and rebukes them for it.
Or is it that you ask them a recompense…?: That is, are they asked to pay you some money or income as a duty.
… But the recompense of your Lord is best, and He is the best of those who provide sustenance: That is, God provides for you and you are needless of their payment. Here God declares that the Prophet is financially solvent. The Prophet is repeatedly ordered to proclaim the same idea in verses like: Say: I do not ask of you any reward for it (, ). This verse completes narrating and refuting four distinct excuses that they had:
Is it then that they do not ponder over the speech (). This refers to the Qur’an.
Or is it that there has come to them that which did not come to their fathers of old (). This refers to the religion that was proposed to them.
Or do they say: There is madness in him (). This refers to the Prophet himself.
Or is it that you ask them a recompense (). This refers to the Prophet’s approach.
وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ ٧٣ وَإِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ عَنِ الصِّرَاطِ لَنَاكِبُونَ ٧٤
(23:73-74) And most surely you invite them to a straight path. And most surely those who do not believe in the hereafter are deviating (la-nākibūn, from nakab and nukūb) from the way.
Nakab and nukūb mean “deviating from the path and turning aside from something.”
As we said in the exposition of Chapter 1 (al-Fātiḥah), the straight path is a clear way which has no internal contradiction between its parts, and does not contravene externally from achieving its purpose, which is to get its travelers to the desired destination. This is the quality of the truth, because the truth is one whole reality; its components do not contradict or thwart one another, and it does not fail to reach its objective. Hence, the truth is a straight path. Since it was mentioned that the Prophet guides to the truth [], its implication is that he guides to a straight path. Similarly, since the disbelievers are averse to the truth—as mentioned above []—it means that they deviate from the straight path and incline to other ways.
The verse specifically picks on their disbelief in the hereafter. This quality is mentioned in particular because the religion of truth is based on the fact that the human being has an eternal life that does not stop at death. There will be felicity in that afterlife, which should be earned by true beliefs and righteous deeds, and there will also be wretchedness that should be avoided. However, since these people deny life after death, they deviate from the truth and the straight path.
Alternatively, it can be said that the religion of truth is a set of certain duties in the form of beliefs and practices. Just like any other duty, religious duties call for inspection and retribution, and the Day of Resurrection is meant exactly for this. Now, since the people mentioned in the verse do not believe in the hereafter, religion to them is vain and pointless. The only life that they see is the material life of this world, and that is why happiness to them is restricted to material enjoyment and carnal pleasures, such as eating, drinking and so on. The implication of their mentality is that they follow their desires, regardless of its agreement or disagreement with the truth.
To sum up these two verses [], God telling the Prophet (saw): They will never believe in you. Why not? Because the path that you are proposing to them is a straight path, whereas they care for nothing but deviating and turning away from such a path.
وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ لَلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ ٧٥ وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ ٧٦
(23:75-76) And if We show mercy to them and remove the distress they have, they would persist (la-lajjū, from lajāj) in their inordinacy, blindly wandering on (yaʿmaḥun, from ʿamah). And already We overtook them with chastisement, but they were not submissive (istakānū) to their Lord, nor do they humble themselves.
According to al-Rāghib, lajāj means “persistence and stubbornness in doing something that has been prohibited,” and ʿamah means “hesitation in some matter due to confusion.” Majmaʿ al-bayān says:
Istakānah means khuḍūʿ (humility, humbleness). It is from the root kawn (lit. to “be”) in the form istifʿāl (meaning to seek and want something). Therefore it [istakānah] means “seeking to be in a state of humility.”
And if We show mercy to them…: This part of the verse explains and emphasizes the deviation of the disbelievers from the path [that is, the straight path of religion that the Prophet was calling to]. God is saying that if We were to show mercy to them and remove their distress, they would still not turn back from their ways to respond to Our mercy with gratitude. Instead, they would persist in their transgression from the truth and continue wandering in their rebellion. Thus, showing them mercy by removing their distress will not benefit them. Similarly, threatening them by punishment and calamity will not benefit them either, for indeed We overtook them by punishment but they did not humble themselves before Us and did not plead to Us for help. Hence, nothing avails them or brings them to the path of truth—neither showing them mercy by the removal of distress, nor sending them calamities and threats by overtaking them in chastisement.
A possible question that one may ask is: “It is a part of the human nature and instinct to turn to God at times of desperation and severance from the apparent means, as repeatedly mentioned in the Noble Qur’an. So how could it be that they are taken by chastisement yet they do not become submissive and humble?” The answer is that given the following verse [], “chastisement” here [in verse ] means a light punishment that does not completely sever and disappoint the person from all means and connections.
The expressions “if We remove the distress they have…” () and “…already We overtook them with chastisement” () show that there was some punishment that befell them, and was not yet lifted from them when these verses were revealed. Perhaps that was the drought which struck the people of Mecca, as mentioned in the narrations.
حَتَّىٰ إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ ٧٧
(23:77) Until when We open upon them a door of severe chastisement, lo! They are in despair at it.
That is: In this condition that they have, neither mercy nor chastisement benefits them, until when We open upon to them a door of severe chastisement. Then they will be suddenly overtaken by despair and will lose hope from achieving any good. “Severe chastisement” here refers to death and the punishments of afterlife which follow it, as per the context of these verses and especially the following verses.
This set of verses—starting with “Is it then that they do not ponder over the speech…” ()—ends by mentioning the punishments of the hereafter, which is similar to the ending of the previous set of verses, starting with: Do they think that by what We aid them with of wealth and children… (). This topic of punishment in the hereafter will come up again in the verses that follow.
Examining Narrations
- Concerning verses (Surely they who from fear of their Lord are cautious…And those who give what they give) Tafsīr al-Qummī says: “Those who give what they give” refers to their acts of worship and obedience.
- ʿĀʾishah said: Once I asked the Messenger of God, “When God says: And those who give what they give while their hearts are full of fear (), does it refer to one who fornicates, steals and drinks wine, yet he is fearful of God?” He said, “No. It is about one who fasts, gives charity and prays, yet he fears that God may not accept from him.”
- Concerning the word wajilah in “while their hearts are full of fear (wajilah)” () Imam al-Ṣādiq said: “It means they are full of fear that God may not accept from them.” In another narration he said: “It is about one who acts while he is full of fear and hope.”
- Concerning “Until when We overtake their affluent ones with punishment” () Qatādah said: We have been told that this was revealed concerning those whom God killed in the Battle of Badr.
Author’s comment: Al-Durr al-manthūr has narrated a similar account to this from al-Nasāʾī, on the authority of Ibn ʿAbbās, where he says, “They are the people of Badr.” However, the theme of the verses does not match this interpretation.
- Ibn ʿAbbās said: Abū Sufyān once came to the Prophet and said, “O Muḥammad! I ask you by God and our family ties [to help us], for indeed we are eating al-ʿilhiz”—which means fur mixed with blood. Then God revealed: And already We overtook them with chastisement, but they were not submissive to their Lord, nor do they humble themselves ().
Author’s comment: The narrations in this regard vary from one another. What we quoted here is the most reliable of them. The narration refers to a drought that happened in Mecca and its vicinity due to the Prophet’s imprecation. Most of the narrations are about events that apparently occurred after the Prophet’s migration to Medina, which makes them irrelevant to the verse [because this chapter was revealed in Mecca].
- Concerning “And should the truth follow their low desires” () Tafsīr al-Qummī says: “The truth” is the Messenger of God and the Commander of the Faithful [that is, Imam ʿAlī].
Author’s comment: The above hadith refers to an inward meaning of the verse, as per our discussion about solid (muḥkam) and ambiguous (mutashābih) verses [under verse ]. The same applies to the following two narrations:
- Concerning “And most surely you invite them to a straight path” () Tafsīr al-Qummī says: That is, you invite them to the wilāyah (guardianship, authority) of the Commander of the Faithful [Imam ʿAlī].
- Concerning “deviating from the way” () Tafsīr al-Qummī says: [It means] turning away from the Imam.
- Concerning “Or is it that you ask them a recompense? But the recompense of your Lord is best, and He is the best of those who provide sustenance” () Imam al-Bāqir said: [It means] or is it that you ask them for any reward, while the reward of your Lord is better?
- Muḥammad b. Muslim said: I asked Imam al-Bāqir about God’s words: but they were not submissive (istakānū, from istikānah) to their Lord, nor do they humble themselves (yataḍarraʿūna, from taḍarruʿ) (). He said, “Istikānah means khuḍūʿ (humility, humbleness), and taḍarruʿ means raising the hands and begging in this way.”
- Imam ʿAlī narrated: Once the Prophet said, “Raising the hands is a form of istikānah.” I asked, “What is istikānah?” He said, “Have you not read the verse: but they were not submissive (istakānū, from istikānah) to their Lord, nor do they humble themselves ()?”
- Imam al-Ṣādiq said: Istikānah means duʿāʾ (supplication, prayer), and taḍarruʿ means raising the hands in ṣalāh (prayer).
- Concerning “but they were not submissive to their Lord, nor do they humble themselves” () ʿAlī b. Abī Ṭālib said: That is, they were not humble and submissive in supplication. Had they humbled themselves for God, He would have surely answered their call.
- Concerning “Until when We open upon them a door of severe chastisement” () Imam al-Bāqir said: This is about rajʿah (the particular return of some people to life before the universal Resurrection).
They are not repetitive because the two terms together convey that their fear is with respect to something that they love and care about: their felicity. (Trans.) ↩︎
Nahj al-balāghah, Letter 31. (Trans.) ↩︎
Sābiqūn can also mean “winners in the race.” The meaning, as translated by Pickthall, would be: “They shall win them in the race.” Here, the pronoun “them” (hā in lahā) refers to “good things” and the letter lām retains its primary meaning of “for.” This interpretation is more apparent and less repetitive, because the verse first talks about their hastening to good things, and then confirms that they shall indeed win and acquire these good things. (Trans.) ↩︎
That is, their hastening to do good deeds is equivalent to God hastening to bring good rewards and results to them. (Trans.) ↩︎
A brief hint: God is never subject to a system that is created or legislated by Himself. God does whatever He will (). (Trans.) ↩︎
The difference is that the first meaning involves an aspect of asking for help, while the second meaning only involves an expression of pain. (Trans.) ↩︎
Thus the verse applies to them all. (Trans.) ↩︎
That is, these are different forms and aspects of the same truth (as a general concept and universal reality). The truth is one, although it may take different forms and applications according to context. (Trans.) ↩︎
As the author said above and repeats below, the second aspect of truth is actually a part and subset of the first. It is mentioned separately because of its particular importance and application in the path of “truth” to human perfection. Overall, the author’s point is that “truth” in the realm of religion must match “truth” in the realm of creation. The “true” path to human perfection is that which corresponds to the “true” order of events in the universe in general, and to the creation of humankind in particular. Legislative truth, which consists of a set of beliefs and practices, is inseparable from external and existential truth. That is why religious beliefs and legal codes cannot be based on wavering personal opinions and whimsical desires. (Trans.) ↩︎
Another excuse mentioned in the above verses is: “Or is it that they have not recognized their Messenger, so that they deny him?” (), which refers to their familiarity with the Prophet. Perhaps the author did not mention this because it reduces to number three. (Trans.) ↩︎
Al-Durr al-manthūr, on the authority of al-Fāryābī, Aḥmad, ʿAbd b. Ḥamīd, al-Tirmidhī, Ibn Mājah, Ibn Abī al-Dunyā’s Naʿt al-khāʾifīn, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Ḥātim, al-Ḥākim (who has authenticated it), Ibn Mardawayh, and al-Bayhaqī’s Shuʿab al-īmān. ↩︎
Majmaʿ al-bayān. ↩︎
Al-Durr al-manthūr, on the authority of ʿAbd al-Razzāq, ʿAbd b. Ḥamīd and Ibn Abī Ḥātim. ↩︎
Al-Durr al-manthūr, on the authority of al-Nasāʾī, Ibn Jarīr, Ibn Abī Ḥātim, al-Ṭabarānī, al-Ḥākim (who has authenticated it), Ibn Mardawayh, and al-Bayhaqī’s al-Dalāʾil. ↩︎
Tafsīr al-Qummī, on the authority of Abū al-Jārūd. ↩︎
Al-Kāfī, via its chain of narration. ↩︎
Majmaʿ al-bayān, on the authority of Muqātil b. Ḥayyān, on the authority of al-Aṣbagh b. Nubātah. Majmaʿ al-bayān says: “Al-Thaʿlabī and al-Wāḥidī have narrated this in their books of tafsīr.” ↩︎
Majmaʿ al-bayān. ↩︎
Al-Durr al-manthūr, on the authority of al-ʿAskarī’s al-Mawāʿiẓ. ↩︎
Majmaʿ al-bayān. ↩︎