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Questions:
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What is the Message the Prophet is asked to
convey?
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What is the reason for such an ultimatum?
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Why is Allah promising protection for conveying
the Message?
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Who are the unbelieving people Allah is referring
to?
The exegetes selected for this study are:
Ibn Kathir
Allamah Tabataba'I
Al-Qurtubi
Go To:
Our Conclusions
IBN KATHIR:
(Actual Text from 'Abridged' English volume 3, pages 227-231)
Allah addresses His servant and Messenger Muhammad
by the title `Messenger' and commands him to convey all that He has sent
him, a command that the Prophet has fulfilled in the best manner. Al-Bukhari
recorded that `A'ishah said, "Whoever says to you that Muhammad hid
any part of what Allah revealed to him, then he is uttering a lie. Allah
said, (O Messenger! Convey what has been sent down to you from your Lord.)''
Al-Bukhari collected the short form of this story here, but mentioned
the full narration in another part of his book. Muslim in the Book of
Iman, At-Tirmidhi, and An-Nasa'i in the Book of Tafseer of their Sunans
also collected this Hadith. In is recorded in the Two Sahihs that `A'ishah
said, "If Muhammad hid anything from the Qur'an, he would have hidden
this Ayah, (But you did hide in yourself that which Allah will make manifest,
you did fear the people while Allah had a better right that you should
fear Him.)'' Al-Bukhari recorded that Az-Zuhri said, "From Allah
comes the Message, for the Messenger is its deliverance and for us is
submission to it.'' The Ummah of Muhammad has testified that he has delivered
the Message and fulfilled the trust, when he asked them during the biggest
gathering in his speech during the Farewell Hajj. At that time, there
were over forty thousand of his Companions. Muslim recorded that Jabir
bin `Abdullah said that the Messenger of Allah said in his speech on that
day, (O people! You shall be asked about me, so what are you going to
reply) They said, "We bear witness that you have conveyed (the Message),
fulfilled (the trust) and offered sincere advice.'' The Prophet kept raising
his finger towards the sky and then pointing at them, saying, (O Allah!
Did I convey O Allah! Did I convey).
Allah's statement, (And if you do not, then you have not conveyed His
Message.) meaning: If you do not convey to the people what I sent to you,
then you have not conveyed My Message. Meaning, the Prophet knows the
consequences of this failure. `Ali bin Abi Talhah reported that Ibn `Abbas
commented on the Ayah, (And if you do not, then you have not conveyed
His Message.) "It means, if you hide only one Ayah that was revealed
to you from your Lord, then you have not conveyed His Message.''
Allah's statement, (Allah will protect you from the people.) means, you
convey My Message and I will protect, aid and support you over your enemies
and will grant you victory over them. Therefore, do not have any fear
or sadness, for none of them will be able to touch you with harm. Before
this Ayah was revealed, the Prophet was being guarded, as Imam Ahmad recorded
that `A'ishah said that the Prophet was vigilant one night when she was
next to him; she asked him, "What is the matter, O Allah's Messenger''
He said, (Would that a pious man from my companions guard me tonight!)
She said, "Suddenly we heard the clatter of arms. The Prophet said,
(Who is that''.) He (the new comer) replied, "I am Sa`d bin Malik
(Sa`d bin Abi Waqqas).'' The Prophet asked, (What brought you here) He
said, "I have come to guard you, Allah's O Messenger.'' `A'ishah
said, "So, the Prophet slept (that night) and I heard the noise of
sleep coming from him.'' This Hadith is recorded in Two Sahihs. Another
narration for this Hadith reads, "The Messenger of Allah was vigilant
one night, after he came to Al-Madinah...'', meaning, after the Hijrah
and after the Prophet consummated his marriage to `A'ishah in the second
year of Hijrah. Ibn Abi Hatim recorded that `A'ishah said, "The Prophet
was being guarded until this Ayah, (Allah will protect you from the people)
was revealed.'' She added; "The Prophet raised his head from the
room and said; (O people! Go away, for Allah will protect me.)''' At-Tirmidhi
recorded it and said,"This Hadith is Gharib.'' It was also recorded
by Ibn Jarir, and Al-Hakim in his Mustadrak, where he said, "Its
chain is Sahih, but they did not record it.''
Allah's statement, (Verily, Allah guides not those who disbelieve.) means,
O Muhammad, you convey, and Allah guides whom He wills, and misguides
whom He wills. In other Ayat, Allah said, (Not upon you is their guidance,
but Allah guides whom He wills,) and, (Your duty is only to convey and
on Us is the reckoning.)
ALLAMAH TABATABA'I:
(Actual Text from al-Mizan, English volume 11, pages 48-61)
The meaning of the verse itself is clear. It contains an order in the
form of threat to the Messenger (s.a.w.a.) to convey the message, and
promises to protect him from the people. If we ponder on the verse looking
at the position it has been placed in, and look at the verses preceding
and following it, you will see them exposing the condition of the People
of the Book and admonishing and condemning them for their various transgressions,
their crossing the limit and indulging in things prohibited by Allah
and their rejection of divine communications. For example, the preceding
verse says: And if they had kept up the Tawrat and the Injil and that
which was revealed to them from their Lord, they would certainly have
eaten from above them and from beneath their feet; ... ; and the following
one says: Say: "0 People of the Book! You have no ground to stand
upon until you keep up the Tawrat and the Injil and that which is revealed
to you from your Lord; ". . .
Then ponder on the verse itself and see how its clauses are inter linked
together. Now, you will be astonished, [and realize that this verse
is not connected with the preceding or following verses].
Had this verse been connected to the preceding and following verses
which deal with the People of the Book, it would have meant that the
Prophet (s.a.w.a.) was ordered in extremely harsh words to deliver what
Allah had revealed regarding the People of the Book; and the context
would show that: what has been revealed to you from your Lord refers
to what he was told to convey in the immediately following verse: Say:
"0 People of the Book! You have no ground to stand upon until you
keep up the Tawrat and the Injil and that which is revealed to you from
your Lord; ". . .
But the context of the verse itself rejects this interpretation. The
clause: and Allah will protect you from the people, shows that the revealed
order which the Prophet (s.a.w.a.) is urged to convey is a very important
one; the delivery of which would put the life of the Prophet (s.a.w.a.)
in peril or would cause the divine religion to fail in its aim. But
the Jews or the Christians did not have such a power during the days
of the Prophet (s.a.w.a.) as to put his life in danger to such an extent
as to justify holding back or delaying its conveyance, until Allah gives
him a promise to protect him from the people if he conveys the revealed
order. Even in the early days of the Prophet's hijrah to Medina the
People of the Book were not in a position to put his life in danger,
although the Jews were fiercely opposed to him and their active opposition
ultimately led to the battle of Khaybar, etc.
Moreover, this verse does not contain any tough order or any vehement
word. The Prophet had delivered before that the verses, which were harder,
sharper and much bitter than it for the Jews. Also, before that he was
told to convey to the unbelievers of the Quraysh and the polytheists
of Arabia what was more distasteful than it, e.g. the message of Tawhid
(Oneness of God) and the rebuttal of idol worship. Besides, those people
were more ruthless, more violent and more given to bloodshed than the
Jews and other People of the Book. Hence, Allah did not use any threatening
word when ordering him to convey His message, nor did He find it necessary
to give him assurance of His protection.
Apart from that, the verses describing the condition of the People
of the Book constitute the major part of the chapter, "The Table".
Therefore, this verse was certainly revealed in it; and at the time
this chapter was revealed, the Jews' power was already broken, their
fire had died down, and they were engulfed by the divine curse and wrath.
Whenever they kindled a fire for war, Allah put it out. In this background,
there was no reason for the Messenger of Allah (s.a.w.a.) to fear them
regarding the divine religion. They had already entered through peace
treaties in the domain of Islam and they, as well as the Christians,
had agreed to pay jizyah. How could Allah talk, in this environment,
about the Messenger's fear and worry in delivering the divine message
to them; while he had conveyed to them messages which were much harder,
and stood before them in surroundings which were more frightful and
more weird.
Thus, there is no room for any doubt that this verse is totally separate
in its context from that of the preceding and following verses; and
has no connection with them. In short, it is a single verse, which was
revealed alone.
The verse speaks about an order which was sent to the Prophet (s.a.w.a.)
the entire religion or some parts of it and the Prophet (s.a.w.a.) was
afraid of the people in delivering that message and kept postponing
it waiting for a suitable time. If there were no fear and no delaying
there was no reason why he should be addressed in such a threatening
way: and if you do it not, then you have not delivered His message.
Compare it with the verses revealed in early period of the Call none
of which has any shade of threat. For example: Read in the name of thy
Lord Who created... (to the end of ch.96); 0 you who are enwrapped,
arise and warn (74:1 2); ... therefore, follow the right way to Him
and ask His forgiveness; and woe to the polytheists (41:6), apart from
other such verses.
No doubt, the Prophet (s.a.w.a.) was afraid of the people, but he was
not afraid of sacrificing his life in the cause of Allah, because his
whole life and character is a rebuttal of such thinking. Moreover, Allah
Himself testifies about His Messengers that they did not fear the adversaries.
For example: There is no harm in the Prophet doing that which Allah
has ordained for him; such has been the course of Allah with respect
to those who have gone before; and the command of Allah is a decree
that is made absolute. Those who deliver the message of Allah and fear
Him, and do not fear any one hut Allah; and Allah is sufficient to take
account (33:38 39). Also, Allah has said concerning such situations:
... so do not fear them, and fear Me if you are believers (3:175). And
He has praised a group of believers that they were not afraid of the
people although the people had tried to frighten them: Those to whom
the people said "Surely men have gathered against you, therefore
fear them "; but this (only) increased their faith, and they said
"Allah is sufficient for us and most excellent Protector is (He).
" So they returned with favor from Allah and (His) grace; no evil
touched them and they followed the pleasure of Allah; and Allah is the
Lord of mighty grace (3:173 4).
Also, it is not possible to say that the Prophet (s.a.w.a.) was afraid
for his life because if he were killed the divine mission was bound
to perish, and for this reason he was delaying its conveyance waiting
for a suitable time. But this hypothesis is patently false, because
Allah says: You have no concern in the affair ... (3:128); and if they
had killed the Prophet (s.a.w.a.) Allah had power to revive His mission
through any means He pleased and any cause He wished.
Of course, it is possible to infer from the clause: and Allah will
protect you from the people, that the Prophet (s.a.w.a.) was afraid
of the people concerning the delivery that they would accuse him [of
having selfish motive], which would irreparably damage the whole fabric
of conveyance. He had permission from Allah to use his discretion in
such matters, and it had no connection with any fear regarding his own
self.
The above description makes it clear that the verse was not revealed
in the early days of prophethood, as some exegetes have thought; as
in that case there would be no sense in the clause: and Allah will protect
you from the people; because such an interpretation would imply that
Prophet (s.a.w.a.) was delaying the delivery of the divine message because
he was afraid that they would kill him and it would cost him his life,
or would nullify the effects of tabligh. But such a hypothesis is not
tenable.
Again, let us see what is the connotation of the phrase: what has been
revealed to you from your Lord. Does it mean the whole religion? If
so, then the clauses: and if you do it not, then you have not delivered
His message, would mean: 0 Messenger! Deliver the religion, and if you
do not deliver the religion, then you did not deliver the religion!
Someone has said: The verse means: If you do not deliver the message,
then you will be liable to blame for dereliction of duty and negligence
of what Allah had most emphatically commanded you to do and it is in
the same vein as the well known Arab poet, Abu 'n-Najm, has said: I'm
Abu 'n Najm, and my poem is my poem.
But this explanation is wrong; such rhetorical expressions are used
regarding the general and the particular, or the unrestricted and the
restricted, and such expressions allude that the both are one and the
same; as Abu 'n Najm says that my poem is my poem, i.e., no one should
think that my talent has now dulled, or vicissitudes of time have adversely
affected my genius and robbed me of the gift of poetry; because the
poem which I compose today has the same brilliance which my poems had
in the past.
However, this explanation cannot be applied to the divine speech: and
if you do it not, then you have not delivered His message. Because if
it is believed that the verse was revealed in early days of prophethood,
then the message the religion in its totality or the basic religion
was a single unit, not changeable or alterable. Then how can it be said
that if you did not deliver this message then you did not deliver that
message of the basic messages; admittedly in the beginning it was the
basic message that was a collection of religious cognition.
It is now clear that the verse could not have been revealed in the
early period of prophethood, nor can the phrase: what has been revealed
to you from your Lord, point to the basic religion or totality of religion
either in the early days or at any later period; because all such interpretations
would render the clause: and if you do it not then you have not delivered
His message, devoid of meaning and irrelevant.
We should reiterate here that: If message were to refer to the basic
or total religion, then the words: 0 Messenger! Deliver what has been
revealed to you from your Lord, could not have been revealed except
in the early days of prophethood, as is clear; And the problem would
remain as before, that the Prophet (s.a.w.a.) was afraid of the people
in delivering the divine message.
Apparently, the matter which was revealed to the Prophet (s.a.w.a.)
and this verse put emphasis on its delivery was not the religion in
its totality, or basic religion whatever meaning is understood from
it. Therefore, we have to admit that it was a part of religion. The
meaning in this case will be as follows: 0 Messenger! Deliver the particular
command revealed to you from your Lord, and if you do it not, then you
have not delivered Allah's message at all. According to this interpretation,
"His message" means all the things that the Messenger of Allah
(s.a.w.a.) had brought as part of religion. Otherwise, the previous
trouble that the speech would be devoid of meaning - would continue.
Let us put it in this way: If "His message" means this particular
order, it would means: 'Deliver this order, and if you did it not, you
did not deliver this message!' It is clearly absurd.
The verse therefore means: '0 Messenger! Deliver this particular command,
and if you do it not, then you have not delivered the basic message
or the message in its totality.' This meaning is correct and understandable
and then the speech will be in the style of the poem of Abu'n Najm:
I'm Abu 'n Najm, and my poem is poem.
Why was this order so important that if it was not conveyed then the
message was not conveyed at all? It was because religion's knowledge
and commands are inter linked, inter twined with one another on all
sides; if one coil is unraveled, the whole material is destructed especially
in the sphere of delivery because each item is connected with all others.
This supposition has no defect in itself, yet the clauses coming after
it: and Allah will protect you from the people; surely Allah will not
guide the unbelieving people, do not fit on it. These clauses clearly
show that some unbelieving people had decided to oppose this revealed
command, or, seeing their tendency, they were expected to oppose it
to the extreme. They would use every strategy to nullify this divine
mission and neutralize it, so that it could not bring about any effect
or benefit. Therefore, Allah promised His Messenger that He would protect
him from them, nullify their artifice and leave them wandering in their
own viles.
This meaning does not fit on any revealed order whatsoever; because
the religious cognition and orders in Islam are not all of them of the
same importance, some are the pillars of religion, others are like the
invocation on sighting the crescent, there is prohibition of adultery
and that of looking at a stranger woman. The fear that the Prophet (s.a.w.a.)
had and for which Allah promised him His protection, cannot be related
to every such order; obviously it had emanated from some especial commandment.
The fact, that if this commandment was not conveyed, then no other
order was conveyed, shows its utmost importance, and makes it crystal
clear that this particular order occupies such a central position in
the whole structure that if it was left unannounced, it would amount
to leaving all other orders unannounced, because its relation to other
items is like that of soul with body; if it is disconnected, there would
remain only a dead body, devoid of feeling, movement [and perception,
etc.]. The verse thus proves that Allah had sent to his Messenger (s.a.w.a.)
an order which was to complete the religion, and by which the religion
would firmly settle in its proper pedestal. As such there was a danger
that the people would oppose it and strive hard to overturn it against
the Prophet (s.a.w.a.) aiming at demolishing the structure of religion
he had built and disintegrating all its parts. The Prophet (s.a. w.a.),
having intuitive knowledge of the people's nature, understood their
tendency and was afraid that they would contrive to neutralize all his
endeavors. Accordingly, he kept postponing its delivery from time to
time, waiting for a suitable circumstances and peaceful atmosphere,
in order that his mission might be successful and his endeavors fruitful.
But Allah ordered him to make haste in conveying that message, showing
to him its importance, and promising to protect him from the people.
In this way, He assured him that He would not let their plans succeed,
nor would they be able to overturn his Mission's affairs.
Overturning the Prophetic Mission and negating his efforts after the
spread of Islam was not possible for the polytheists and idol worshippers
of Arabia or outside. In other words, it is not possible to suppose
that the verse was revealed in Mecca before hijrah, and the Prophet
(s.a.w.a.) was afraid that the people would slander and accuse him of
lying in his affairs, as Allah quotes their calumnies in the Qur'an:
"One taught (by others), a madman" (44:14); "A poet,
we wait for him the evil accidents of time" (52:30); "A magician
or a mad man " (51:52); "You follow only a man deprived of
reason " (17:47); "This is not but enchantment, narrated"
(74:24); "The stories of the ancients he has got them written so
these are read out to him morning and evening" (25:5); "Only
a mortal teaches him. . ", (16: 103); "Go and steadily adhere
to your gods, this is most surely a thing sought after" (38:6);
and other such things which they used to say about him (s.a.w.a.). However,
such talks could not shake the foundation of religion. They only show
if they show anything the confusion and perturbation in their ideas
and their crookedness. Moreover, such slanders were not reserved for
the Prophet (s.a.w.a.), so that he would be disturbed because of them
or afraid of their appearance; in fact all the messengers and prophets
were equally made targets of such afflictions and misfortunes; they
all had to face such unpalatable situations from their people, as Allah
has described in the stories of Nuh and the succeeding prophets who
are mentioned in the Qur'an.
If there was something like that and there must have been it could
be imagined after the hijrah when the religion was firmly established
in the Islamic society. The Muslims were then a mixed lot: There were
good believers, and there were the hypocrites who were powerful and
could not be under rated. Lastly there were those whose hearts were
diseased whom the Mighty Book calls "the listeners". These
people dealt with the Prophet (s.a.w.a.) although they believed in him
really or apparently like the kings are dealt with; and the divine religion
in their eyes was not different from man made national laws. All this
may be seen in various sets of Qur'anic verses; and some of them have
already been explained in previous volumes of this book.
In this background, it could possibly happen that delivery of some
orders which could apparently give some advantage to the Prophet (s.a.w.a.),
could generate a misconception in those people's minds that he is a
king in the guise of prophethood, and his shariah is the worldly law
disguised as religion; as we find its evidence in some people's talk
on various occasions.
If this or similar doubt had entered into their hearts, it would have
generated such corruption and perversion in religion which no power
on earth could rectify or anyone could remove. Obviously, this revealed
order which the Prophet had to deliver was of such a nature that people
could think of it to be especially benefiting the Prophet (s.a.w.a.),
and that it was particularly reserved to him without any Muslim having
any part in it, like the story of Zayd, and plurality of marriages and
the one fifth of the war booty, etc.
However, the especial rules, if not affecting general Muslims, were
not expected to create doubts in minds. For examples, permission of
marriage with a woman divorced by an adopted son was not particularly
reserved to him. Likewise, if marrying more than four wives were based
on his own desire without permission of Allah, there was nothing to prevent
him from allowing it to all Muslims. His life long conduct of giving
preference to Muslims over his own self in division of wealth, etc.
which came into his hands leaves no room for any doubt in such affairs.
All the above elaboration makes it clear that the verse speaks about
a revealed order that could create a misunderstanding that it contains
a sort of personal benefit and interest for the Prophet (s.a.w.a.),
and gives him a privilege, which the others too would have desired;
and its delivery and enforcement would deprive them of its enjoyment.
That is why the Prophet (s.a.w.a.) was afraid of its delivery. But Allah
ordered him to convey it and put utmost emphasis on this delivery, and
promised to protect him from the people, telling him that his adversaries
will not succeed in their machination, even if they tried.
This supports the traditions, narrated by both sects, that the verse
was revealed about the guardianship of 'Ali (a.s.); that Allah had sent
direction to convey this commandment, but the Prophet (s.a.w.a.) was
afraid that the people would accuse him regarding his cousin; that was
why he kept postponing its delivery until this verse was sent down;
and he delivered it at Ghadir Khumm, and announced: "He whose mawla
(Guardian) am I, this 'Ali is his mawla."
The essentiality of the Guardianship of the affairs of the ummah for
religion is clear without any doubt. Islam is a religion so comprehensive
and all encompassing that it has laid down for the whole the people
in all regions and for all times all fundamental gnosis, ethical principles
and practical rules which cover all human movement and stillness, separately
and collectively, contrary to other general legal systems. How can it
be imagined that such a comprehensive system does not need a guardian
who should protect and preserve it properly. Or, can it be said that
of all the human societies, only the Muslim ummah and Islamic society
is so self sufficient that it does not need any ruler to manage its
affairs and look after its interests. What excuse can be offered to
a research scholar who looks at the social system established by the
Prophet (s.a.w.a.) and finds that whenever he went out of Medina, he
invariably always put a man in his place to manage the society. He had
appointed 'Ali in his place in Medina at the time of going forth to
Tabuk; 'Ali said: "0 Messenger of Allah! Are you leaving me among
the women and children?" The Prophet (s.a.w.a.) said: "Well,
are you not pleased that you should be to me as Harun was to Musa, except
that there is no prophet after me?"
And the Prophet (s.a.w.a.) used to appoint governors in all towns,
which were in the hands of the Muslims, e.g., Mecca, Taif and Yemen,
etc. Likewise, he appointed people at the head of expeditions and battalions,
which he used to send around. And what difference is there between his
lifetime and after his death? Rather the essentiality of such appointment
is more emphatic for the time after his departure from this world; and
the need of such a ruler at that time is more and more pressing.
Allah's saying: 0 Messenger! Deliver what has been revealed to you
from your Lord:
The order is addressed to the Messenger, as it is the most appropriate
attribute to the conveying the divine order, which was revealed. It
is a sort of proof that the delivery mentioned in the verse is obligatory
and compulsory; because the only function of a messenger is to convey
the message he is entrusted with. In other words, the office of Messengership
obligates him to deliver the message.
The verse does not elaborate what was revealed to him from his Lord.
It alludes to it just as a thing revealed to him. This vagueness points
to the greatness of that message, and shows that the Messenger of Allah
(s.a.w.a.) had no hand in it, nor did he have any authority in his own
affairs. It would be another proof that he (s.a.w.a.) had no power or
discretion to keep the order secret and postpone its conveyance from
this time to that. It also provided him with an excuse that he had been
obligated to deliver this order; and showed that he was perfectly justified
in fearing the people in this respect; but at the same time indicated
that this important order had to be announced by him, in his own words,
through his own tongue.
Allah's saying: and if you do it not, then you have not delivered his
message:
Some reciters have read, "his messages" in plural. In any
case, it means the totality of the messages that was sent by Allah to
His Messenger (s.a.w.a.). We have explained above that this clause shows
the utmost importance of the order alluded to; and that it enjoyed such
a dignity and position that if it was not conveyed then it would be
as if no message was ever delivered by him.
The speech is constructed as a threat; and in reality it connotes the
importance of the order if this one order was not conveyed to the people
and its implications were not preserved, it would be as though no other
part of religion was ever conveyed.
It is a conditional sentence, to show the importance of the conditional
clause; that its subordinate clause depends totally on the principle
one for its existence.
This conditional sentence is not like such sentences found in our speech.
We use conditional sentences because we do not know whether the principle
clause would lake place, bringing about with it the subordinate clause.
But far be it from the position of the Prophet (s.a.w.a.) that the Qur'an
should imply that it was not sure whether the Prophet would convey or
not the revealed message. And Allah says: Allah best knows where He
places His message (6:124).
In short, this sentence apparently contains a threat, but in fact it
makes it known to the Prophet (s.a.w.a.) and other people the utmost
importance of the order and that the Messenger had no power to delay
its delivery.
Allah's saying: and Allah will protect you from the people; surely
Allah will not guide the unbelieving people:
ar Raghib has said: "al 'Asm means to take hold; and al i'tisam
is to adhere. al-'Isam is strap, that which is used for binding; the
prophets enjoy 'ismah i.e. Allah protects them, first through the pure
nature which is reserved for them; then through the physical and psychological
virtues which He has bestowed upon them. Then through helping them and
keeping their feet firm [on righteousness]; then by sending tranquility
upon them and protecting their hearts, and finally through tawfiq (=
divine help); Allah says: "and Allah will protect you from the
people". And al 'ismah is like bracelet, and al-mi'sam is wrist,
the part of hand where it is worn; the wrist's whiteness is called 'ismah,
likening it to bracelet, as the whiteness of foot is called tahjil (wearing
anklet); in the same vein they say, a'sam (white footed) crow [i.e.
rare]."
Allamah Tabataba'I says: The explanation given above of the prophets'
'ismah is good, there is no objection to it; but those meanings cannot
be applied to the verse under discussion: and Allah will protect you
from the people; if we were to apply it, it may be applied to the verse:
... and they shall not harm you in any way, and Allah has revealed to
you the Book and the Wisdom, and He has taught you what you did not
know, and Allah's grace on you is very great (4:113). As for the clause:
and Allah will protect you from the people, the verb, ya'sim, in it
apparently denotes protection and safety from the people's evil which
they aimed at the noble person of the Prophet, or his religious objectives
or at the success of his Call and the triumph of his endeavors in short,
any connotation appropriate to his sacred office.
However, looking at the usage of this word, we find that it actually
means holding fast and clutching. Therefore, its use in the meaning
of protection is based on allusion, because protection necessitates
holding it fast.
Protection from the people is unrestricted and general. It does not
say from which type of machination of the people the Prophet shall be
protected. Does it point to their transgression and endeavors to harm
him in body, like murder, poisoning, or assassination? Or through speech,
like abusing and slandering? Or through some other devices, like disrupting
his affairs one way or another through treachery, deception and double
dealing? In short this non identification of things protected against,
implies a sort of generalization; yet the context confines it to their
evil that could have disrupted and destroyed what he had built and raised
of the structure of religion.
"The people" refers to all human beings, without looking
at any specialty, be it natural and in field of creation, like masculinity
and femininity, or otherwise, like knowledge, virtues, and richness,
etc. That is why it is seldom used for other than a group; and for this
very reason, it often points to virtuous human beings if the virtue
spoken of has some relation with humanity, as Allah says: And when it
is said to them: "Believe as the people have believed" [2:13]
i.e. those in whom meaning of humanity is found, and it is by which
truth is perceived and distinguished from falsity.
Also, sometimes it denotes a sort of vileness and downfall in circumstances.
This happens when the subject of talk is a thing in which some such
human virtues are contemplated which are extraneous to the basic theme
of the species, as Allah says: ... but most people do not know (30:30).
Or, as you may say: Don't put trust in the people's promises; or, don't
seek help from their masses. In the above clauses, you want to express
the idea that trust or appeal to help should be placed in virtuous people
who have natural disposition to fulfill their undertakings and to remain
firm on their stand; that you should not trust such people who are merely
called humans, without any praise or blame being attached to them; [especially]
when the main theme does not indicate any merit or demerit other than
the basic meaning of humanity, as Allah says: 0 you people! Surely We
have created you of a male and a female and made you nations and tribes
that you may recognize each other; surely the most honorable of you
with Allah is the one who is most pious;… (49:13).
Probably, the word: "the people", in the clause: "and
Allah will protect you from the people", points to the multitude
of people which encompasses believers and hypocrites and those whose
hearts are diseased; all of them are mixed together without any distinction.
Therefore, if there is a cause to fear them, all of them combined will
be feared. Probably the clause: "surely Allah will not guide the
unbelieving people," points to it. This clause explains the reason
of the preceding one: "and Allah will protect you from the people";
it has been described earlier that the verse was revealed after hijrah
when the Islam had gained upper hand in Arabia, and most of the people
had apparently entered into the fold of Islam, although there were among
them the hypocrites and those whose hearts were diseased. Therefore,
the phrase: "unbelieving people" denotes those who were mingled
with the general public, who were not called "unbelievers"
yet the characteristics of disbelief had taken root in their hearts.
And through this clause, Allah has given assurance that He will nullify
their machinations and protect His Messenger from their evil.
Also, it seems clear that in this clause, disbelief, means disbelieving
in one of the commandments of Allah, i.e. the order to which the phrase:
what has been revealed to you from your Lord, points; it is the same
style that has been used in the verse of Hajj: ... and whoever disbelieves,
then surely Allah is Self sufficient (independent) of the worlds (3:97).
In any case, the context of the verse does not allow taking "disbelief"
in the meaning of rejection of the two testimonies. Such views can only
be considered if we take: what has been revealed to you from your Lord,
as referring to the sum total of all the revealed messages, but you
have seen that this interpretation has no leg to stand upon.
The statement that Allah will not guide the disbelievers, means that
He will not guide them in their treachery and machinations, and will
prevent usual causes to submit to them when they proceed to their objectives
of evil and mischief. It is like the verses: ... surely Allah does not
guide the transgressing people (63:6); ... and Allah does not guide
aright the unjust people (2:258). Detailed discussion on this subject
may be seen in volume two of this book.
It is certainly not correct to say that the non guidance here means
not guiding them to correct faith, because it goes against the basic
concept of Divine Call. How can Allah tell His Messenger: You call them
to Allah, or, invite them to obey the divine command, but I will not
guide them to it, except for the purpose of completing the proof against
them!
Moreover, we see with our own eyes that Allah guides a lot of unbelievers
to faith, and continues to do so every day; and He Himself has said:
... and Allah guides whom He pleases to the straight path (2:213).
Now, it is crystal clear that not guiding the unbelievers means that
Allah does not let them achieve their goal of negating the word of truth
and extinguishing the light of the revealed commandments. The unbelievers
as well as the unjust people and the transgressors, under the influence
of their sinister minds and erroneous views, want to change the custom
of Allah, which encompasses the whole creation. They intend to divert
the proceedings of true causes (which are free from stigma of disobeying
the Lord of the universe) towards their own false goals and wicked destinations.
But their formal powers can never debilitate Almighty Lord. Let them
ponder on this question. Who has put these powers in their body? The
only answer is: Allah. [How can these powers overpower their Creator?]
They might occasionally succeed in their endeavors and obtain for a
short time what they want, but soon all this is turned upside down and
their trickery turns against themselves: ... and the evil plan does
not beset any save the authors of it ... (35:43); ... thus does Allah
compare truth and falsehood; then as for the scum, it passes away as
a worthless thing; and as for that which profits the people, it remains
in the earth; thus does Allah set forth parables (13:17)
Accordingly, the clause: "surely Allah will not guide the unbelieving
people", elaborates the preceding one: "and Allah will protect
you from the people", putting some limitation on its generality.
The protection then means that Allah will protect him (s.a.w.a.) so
that the people do not inflict any harm on him before he achieves his
objectives of delivering this order and announcing it to the ummah.
For example, He will not let them kill him before he conveys the message;
they would not be able to rise against him or overturn his affairs,
or accuse him of such matters which would make the believers go out
of his religion, or affect such devices which would destroy and annihilate
this shari'ah. Nay, Allah will certainly make the word of truth victorious,
and establish the religion as He pleases, wherever He pleases and whenever
He pleases. Allah says: If He pleases, He can make you pass away, 0
people! And bring others; and Allah has the power to do this (4:133).
However, the verse: "and Allah will protect you from the people",
cannot be taken to imply a general and all encompassing protection from
all and every trouble and harm; because such a view is rebutted by the
Qur'an, the hadi th and accepted history. The Prophet (s.a.w.a.) had
to suffer from his people be they believers, unbelievers or hypocrites
such misfortunes, tribulations and multifarious afflictions and grievances
which nobody could ever bear except the noble Prophet (s.a.w.a.); and
he has said in a famous hadith: "No prophet was ever harmed like
I have been."
Summary: (al-Mizan, volume 11, pages 48-61) Qur'an: O Messenger! Deliver what has been
revealed to you from your Lord:
The address: "O Messenger" is a proof that the delivery mentioned
is obligatory - in other words the office of the Messengership obligates
him (the Prophet) to deliver the Message. The verse alludes to just
the thing revealed to him and thus the vagueness points to the greatness
of the Message.
Qur'an: and if you do not, then you have not delivered His Message:
"His Message" points to the totality of the Messages that
was sent by Allah to His Messenger. The order mentioned before this
sentence enjoyed a high position such that if it were not conveyed then
it would be as if no Message was ever delivered by him. The sentence
is conditional to show the importance of the order: that the totality
of the Messages depends on the principle Message for its existence.
The Qur'an however does not imply that it was not sure whether the Prophet
would convey the Message or not. In short, the sentence makes it known
to the Prophet and other people that the Messenger had no power to delay
its delivery.
Qur'an: and Allah will protect you from the people; Surely Allah will
not guide the unbelieving people:
As for the clause "and Allah will protect you from the people",
the verb ya'sim denotes protection and safety from the people's evil
which they aimed at the noble person of the Prophet. Looking at the
usage of the word, it actually means holding fast and clutching. Protection
from people is unrestricted and general - it does not say from which
type of machination of the people the Prophet shall be protected. And
the clause "The People" refers to all human beings without
looking at any particular group of people. It probably also points to
the multitude of people which encompasses believers and hypocrites and
those whose hearts are diseased. The clause "Surely Allah will
not guide the unbelieving people" explains the reason of the preceding
one "and Allah will protect you from the people". The phrase
"unbelieving people" denotes those who were mingled with general
public who were not called unbelievers yet the characteristics of disbelief
had taken root in their hearts. The statement that Allah will not guide
the unbelieving people means that He will not guide them in their treachery
and machinations. However, the clause "and Allah will protect you
from the people" does not imply a general and all encompassing
protection from all and every trouble; because the Qur'an, the hadith
and accepted history rebut such a view.
In short, the verse speaks about a message (revealed order) that could
create a misunderstanding that it contains a sort of personal benefit
and interest for the Prophet (s.a.w.a.), and gives him a privilege,
which the others too would have desired; and its delivery and enforcement
would deprive them of its enjoyment. That is why the Prophet (s.a.w.a.)
was afraid of its delivery. But Allah ordered him to convey it and put
utmost emphasis on this delivery, and promised to protect him from the
people, telling him that his adversaries will not succeed in their machination,
even if they tried. This supports the traditions, narrated by both sects,
that the verse was revealed about the guardianship of 'Ali (a.s.); that
Allah had sent direction to convey this commandment, but the Prophet
(s.a.w.a.) was afraid that the people would accuse him regarding his
cousin; that was why he kept postponing its delivery until this verse
was sent down; and he delivered it at Ghadir Khumm, and announced: "He
whose mawla (Guardian) am I, this 'Ali is his mawla."
AL-QURTUBI:
(Translated from the Arabic)
Qur'an: O Messenger! Make known that which
hath been revealed unto thee from thy Lord, for if thou do it not, thou
wilt not have conveyed His Message:
It has been said that its meaning is to reveal the propagation, because
in the beginning of Islam he (the Prophet) used to hide it out of fear
from the Mushrikeen (idolaters); then, Allah has ordered him to reveal
it in this verse. And Allah made him to know that He will protect him
from the people. Omar (RA) was the first who revealed his Islam and
said: " we do not worship Allah in secret." And in that, the
verse "O Prophet! Allah is Sufficient for thee and those who follow
thee of the believers" [Al-Anfal : 64] was revealed. And the verse
has answered those who said: " the Prophet has hidden some things
from religion out of taqqiah (dissimulation), and the verse has disproved
this claim, and those (who claimed as such) were the "Rafiddah".
And, the verse proves that the Prophet (pbuh) did not tell in secret
anything to anyone about matters relating to religion, because of the
literal meaning (of the verse) "make known that, which has been
revealed unto thee". And if it was not for that, then " if
thou do it not, thou wilt not have conveyed his message" would
not have any use. And it has also been said: "make known that which
hath been revealed unto thee from thy Lord" (was revealed) concerning
Zainab bint Jahsh Al-Asadiah (RA). And different opinions have been
said (about this). The correct (meaning) is "al qawl bil Omoom."
Ibn Abbas has said: " the meaning is convey everything that has
been revealed to you from your Lord, and if you have kept some to yourself,
then you have not conveyed his message." And this is a way of teaching
the prophet, and teaching the carriers of knowledge from his Ummah so
that they do not hold any knowledge of the shari'a to themselves. And
Allah has knowledge that his Prophet would not hold anything from his
revelation. And in Sahih Muslim, from the authority of Masrooq, that
A'ishah said: " whoever tells you that Mohamed (pbuh) held something
from revelation, then he is lying." And Allah says: "O Messenger!
Make known that which hath been revealed unto thee from thy Lord, for
if thou do it not, thou wilt not have conveyed his message." And
may Allah damn the Rafiddahs who say that the prophet has kept something
from what has been revealed to himself while people were in need of
(the Message).
The people of Madinah have read (the word) "Risalatih" as
plural, and Abu Amr and the people of Kufa have read the word "Risalatih"
as singular. Al Nahas said that both ways of reading are good, but the
plural (reading) is more correct. That is because the revelation was
revealed to the prophet some at a time, and then he would explain it
to people and (therefore) singular could mean plural. It is like a root
and the (word) root usually cannot be pluralized and cannot be used
to mean two for example in verse Ibrahim: 34.
Qur'an: And Allah will protect thee from the people
And this is evidence of his (Muhammad's) prophethood because Allah
told him that he is infallible, and whomever Allah has made infallible,
then it will not be acceptable that he left (has not conveyed) some
of what Allah has ordered him. The reason for the revelation of this
verse is that the Prophet was (resting) under a tree and a beduin came
and took his sword out and said to the Prophet: "who can stop me
from getting you?" The Prophet said "Allah." The beduin's
hand was frightened and the sword fell from his hand, and he hit a tree with his head until his
brain smashed. This has been narrated by Al-Mahdawi; and Al Qathi 'Aiath
in his book Al-Shifa said: "This story has been narrated in the
Sahihs, and that Gawara bin Al-Harith is the one mentioned in the story,
and that the Prophet has pardoned him. He went to his people and told
them that he has came from the best of people; this has been previously
talked about in this Surah in the verse "when a people had determined
to stretch forth their hands towards…" (5:11). It is also
mentioned in the chapter of Women when speaking on the prayer of fear.
Also in Sahih Muslim, from Jabir bin Abdullah that he said: we have
fought with the Prophet a Gazwa before Najd and the Prophet came to
us in a valley full of harm and he (the prophet) went under a tree and
hung his sword on a branch, while people had spread in the valley shaded
with trees, and the prophet said: "a man came to me while I was
asleep and took my sword, so I woke up and he was standing over my head,
and with the sword in his hands said " who will stop me from getting
you?" I said: "Allah." Then he said the second time.
" Who will stop me from getting you?" I said: "Allah"
so he released the sword and sat there. Then the prophet did not harm
him. Ibn Abbas said, that the prophet said: "when Allah has sent
me with His message it overwhelmed me and I knew that some people thought
of me as a liar so Allah has revealed this verse." And Abu Talib
used to send a man from Banu Hashim to the Prophet everyday to protect
him until the verse "Allah will protect you from the people"
was revealed. Then the prophet said: "O' uncle, Allah has protected
me from Jinn and Humans so I do not need anyone to protect me."
I (Al-Qurtubi) say: "this would imply that this occurance was in
Mecca, and the verse is therefore Meccan." However, this is not
correct as it was earlier mentioned that the verse is agreed by all
to be revealed in Madinah. And what proves that this verse is Madaniah
is what Muslim has narrated in his Sahih on the authority of Ai'shah
that she said: "The Prophet stayed up late in Madinah one night
and said: 'I wish a good man from my companions would protect me this
night.' She said: and while we were at that, we heard a sound of a weapon;
the prophet said 'who is it?' He said: 'Sa'ad bin Aby Waqqas.' The Prophet
told him 'what has brought you?' He said: 'I was afraid that harm would
touch the Prophet so I came to protect him', so the prophet prayed for
him and went to sleep. And in other places (other than the Sahihs) she
said: "while we were… we heard a sound of a weapon, He (the
Prophet) said: 'who is it?' They said: 'Sa'ad and Huthafa", we
came to protect you. So the prophet went to sleep and this verse was
revealed. And then the prophet said 'leave people, Allah has protected
me.' "
Qur'an: Lo! Allah guideth not the disbelieving folk.
It means (Allah) does not guide them, as it was previously mentioned.
And it was said: "you propagate and leave guidance for us"
like in verse "The duty of the messenger is only to convey (the
message)." [5:99]
OUR CONCLUSIONS:
Ibn Kathir in the beginning gives us the idea
that the Prophet is asked to convey the complete Message of Islam that
was sent to him but the verse itself is vague and does not say if the
Message is a particular one or the complete Message. He also gives us
the impression, by his comment: "…commands him to convey all
that He (Allah) has sent to him" - that the Prophet had not conveyed
a major portion of the entire Message at the time this verse was sent
down. This is refutable because it is believed that this verse was revealed
after the last Hajj and most of the message including Salah, Hajj, Fasting,
Jihad, Khums and Zakat, etc had already been revealed and hence it is
not possible that the Prophet had not conveyed a major portion of the
entire Message. We also see no evidence in the Prophet being addressed
'O Messenger' to mean that the Message in this verse means all that Allah
has sent to him. Ibn Kathir quotes the end part of the Prophet's address
during his last pilgrimage to Mecca to show that the ummah has testified
that the Prophet has fulfilled his duty. The Prophet actually addressed
the returning pilgrims at a place called Ghadeer Khum during his journey
back to Medina after the farewell pilgrimage. However, Ibn Kathir has
not quoted the complete address of the Prophet (based on the abridged
version) and we know that both the
sects have accepted this tradition of the Prophet's address to be authentic.
One cannot accept his explanation based on the last part of the address
unless the whole address is presented for scrutiny. We don't know if this
is intentional but one would think that perhaps the Prophet's address:
"O Allah! Did I convey O Allah! Did I convey" has its import
from the other part of the speech at Ghadeer.
His explanation of the sentence, And if you do not, then you have not
conveyed His Message is implying that Allah is simply stating the rule
of delivering His Message but the verse is clearly an order! In addition,
such a conditional sentence should have some significance of some sort
of the actual Message that the Prophet is commanded to convey. The tradition
of ibn 'Abbas that he quotes actually does give an indication that what
the Prophet is commanded to convey is indeed an important revealed Message
but Ibn Kathir failed to capitalize on that tradition. Also, his explanation
of the clause, Allah will protect you from the people seems to imply
that Allah had not protected him until this verse was revealed or, all
this time the Prophet was not sure if Allah was protecting him! This
is rejected because one cannot imagine that Allah would leave His honored
Prophet unprotected at any time.
In short, Ibn Kathir has relied heavily on traditions and what is apparent
from the verse itself and has left the questions asked in the beginning
unanswered!
Allamah Tabataba'I has done a very systematic and comprehensive exegesis
of this verse as one can witness that initially he refutes the understandings
of some exegetes who have explained this verse not conforming to its
context. This is important as it
gives us the background of his final explanation. The fact that he does
not use extraneous sources to explain this verse is truly in keeping with
the principle of the Qur'an: "The Qur'an should be able to explain
itself". The most profound part of his exegesis of this verse is
when he clearly shows from its context that the Prophet had delayed the
conveyance of a particular order because it contained a sort of personal
benefit and interest for himself, a privilege that the others too would
have desired. This understanding is also evident from the clause: "And
Allah will protect you from the people".
Another important point mentioned in his work is that the 'revealed
message' occupies a central position in the entire fabric of Islam.
The way he explains this relationship is truly incredible! He says, the
relationship of this message to Islam is like the relationship of the
soul to the body; without the soul, the body is regarded as dead. This point is self evident by the conditional statement contained in
the verse: "And if you do not, then you have not conveyed His Message".
Also, his explanation of the word "Risalatih" to mean the
entire Message that forms the complete religion of Islam is very impressive.
The most exciting part of his style of exegesis is when he demonstrates
how a certain explanation is either approved or rejected by the context
of the verse itself. In other words, he shows us how the Qur'an is able
to explain itself! In the end, Tabataba'I quotes several traditions
(not included here because of the length of the article) and shows how
the tafseer supports some of them. The most important tradition is of
course the event of Ghadeer, which has been narrated by both the sects.
That the verse talks about the Guardianship of Ali Ibn Abi-Talib, the
cousin and son in-law of the Prophet, is certainly supported by its
context and nature; and this is not based on any biased or personal
opinions. In our honest opinion, Tabataba'i has not only answered all
the questions asked in the beginning of this study but he has also revealed
to us the importance and the art of understanding the Qur'anic verses
by the style of his exegesis.
Al-Qurtubi, in explaining the sentence "Make known that which hath
been revealed unto thee from thy Lord" has depended too much on what
others have said about it and it appears that the little that he has commented
on this verse, has its import from all these extraneous sources; but we
have said in the beginning that the Qur'an should be explained using the
Qur'an. According to our opinion, Al-Qurtubi makes a blunder by saying
that Omar was the first who revealed his Islam; because such a statement
can imply that Omar was better than the Prophet! The most confusing part
of the explanation of the above sentence is that in the beginning he seems
to agree that the Prophet used to hide the 'propagation' out of fear from
the Mushrikeen (idolaters) and in the later part he says that Muhammad
(peace be upon him) did not hold anything from the revelation, quoting
several traditions. We find it hard to discern what is his actual argument!
Or is he simply trying to tell us what others have said? There is nothing
wrong in mentioning what others have said about any verse if it is done
with the intent of showing whether the context of the verse approves or
rejects such opinions. This particular task has not been undertaken by
Al-Qurtubi as far as this verse is concerned; unless the word 'tafseer'
to him meant explaining the verses of the Qur'an by quoting what others
have said about it.
Further, if the verse is unanimously believed to have been revealed
in Madinah, then his explanation of the sentence "And Allah will
protect thee from the people" and the circumstances of its revelation
do not make sense at all. It is also very hard to accept, due to the
emphatic nature of the verse, that this verse was revealed on account
of the incident between the Prophet and the man (Gawara bin Al-Harith)
who drew the sword. In our conclusions on the tafseer work of Ibn Kathir,
we mentioned that it is not possible that Allah should not protect His
honored Prophet at any time. Therefore the sentence "And Allah
will protect thee from the people" should have a significant implication
and so far we have seen that only Allamah Tabataba'I has addressed this
particular issue in a clear and decisive manner! However we should mention
here that al-Qurtubi's explanation of the word 'Risalatih' to mean "Messages"
seems quite reasonable although it should not imply that the Prophet
had withheld the conveyance of several Messages. The meaning explained
by Allamah Tabataba'I i.e. it means "the religion in its totality"
makes more sense with the context of the verse (see our conclusions).
The explanation by al-Qurtubi does not completely justify the reason
for such a conditional statement contained in the verse.
Finally, a discerning reader will agree that the questions that arise
from the verse 5:67 have not been addressed nor answered in any way
in the tafseer work of al-Qurtubi. In short, It is reasonable to conclude
that these two exegetes, Ibn Kathir and Al-Qurtubi, living in the 13th
century, had much in common in their respective tafseer work.
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