Tafsir of Ar-Ra'd 13:37

The statement of the Exalted, “And thus We have revealed it as an Arabic judgment,” marks the beginning of a refutation of their denial regarding the branches of the religious laws—whether those that came initially or those that replaced abrogated laws—by clarifying the wisdom behind this.

The pronoun refers to that which was revealed to you, and the reference is to the source of “We revealed it” or “revealed to you.” That is: just as that wondrous revelation, which gathers together universally agreed-upon principles and branched-out derivatives, was revealed in accordance with and in variation to—as required by the dictates of wisdom—We have revealed it as a judge, judging matters and occurrences by the truth, and judging by it likewise.

The emphasis on this title, despite the fact that some of it is not a "judgment" in the technical sense, is to instill the obligation of observing it and the necessity of maintaining it. Mentioning that it is "Arabic"—meaning translated into the tongue of the Arabs—is to indicate that this is one of the points of difference from previous scriptures, even though that is the requirement of wisdom, for through it, its understanding is facilitated and its inimitability is perceived (regarding the Arabs). As for non-Arabs, perhaps the wisdom is that it serves as an incentive to learn the sciences upon which the aforementioned depends.

Some have limited the scope of the revelation to the inclusion of the principles of religion upon which there is consensus, as is suggested—according to their view—by the words of the Exalted: “Say: I am only commanded...” and so on. This is countered by the fact that it is rejected by the mention of following their whims, the discourse on the erasing and affirming (of scriptures), and the fact that for every term there is a book; for in that which is agreed upon, the concepts of following and being followed are not applicable.

It has been said that the reference is to the revelation of previous books upon the Prophets, peace be upon them. The meaning is: just as We revealed books to those before you, We have revealed this Book to you, because the words of the Exalted, “And those to whom We have given the Book,” imply that He revealed that. This [Book] which we have revealed is in the tongue of the Arabs, just as previous books were in the tongue of the one to whom they were revealed (“And We did not send any messenger except in the language of his people to clarify for them”). The Imam and Abu Hayyan held this view. Ibn Atiyya said: The meaning is, "Just as We have facilitated these (the believers) for joy and those (the disbelievers) for denial," We have revealed it as a judgment, etc. I wish it had not been said; the first possibility we indicated is more eloquent.

"Judgment" (hukman) is in the accusative case as a state (hal) from the object of "We revealed it." If it is intended to mean "a judge" (hakiman), then there is a metaphor in the attribution, as is not hidden. "Arabic" (‘arabiyyan) is also in the accusative as a state; either from the pronoun in "We revealed it"—making them sequential states—or from the implicit pronoun in the first—making them nested states. It is also valid for it to be a descriptor of the state ("judgment"), serving as a muwatti'ah (a stagnant noun functioning as a state for a derivative description), which is, in reality, the state. The first is preferable because "judgment" is the primary intent of the state here, and a muwatti'ah state is not intended in its essence.

Al-Tabarsi chose the view that the meaning of "judgment" is "wisdom," as in the words of the Exalted: "And We gave him wisdom and prophecy." This is one of the aspects mentioned by the Imam, and its case is also the accusative as a state; so do not be heedless.

The Mu'tazilah argued from this verse for the createdness of the Quran from several aspects:

1. That the Exalted described it as "revealed," and this is not fitting except for something created.
2. That He described it as "Arabic," and the "Arabic" is a conventional matter, and whatever is such is created.
3. That it indicates it only became an "Arabic judgment" because Allah made it so, and that which is made is created.

The Imam replied that all of this merely indicates that which is composed of letters and sounds is created, and there is no dispute in this—that is, between the Mu'tazilah and the Ash'arites. Otherwise, the Hanbalis, as is famously reported of them, are proponents of the eternity of the Lafzi (verbal) Speech. We have already provided precious discourse on the issue of Speech in the introductions, so refer back to it, and do not let the clamor of the opponents of the righteous predecessors alarm you.

“And if you were to follow their whims” —which they invite you to, such as praying towards Jerusalem after the changing of the qibla to the Ka'bah, or abandoning the call to Islam— “after the knowledge has come to you”—the great knowledge overflowing upon you from that Arabic judgment or the knowledge of its content— “you would have no protector against Allah”—from His exalted Presence, Majestic is His glory. The shift from the first person to the third, and the introduction of the Magnificent Name, is for the cultivation of awe— “nor any helper” who can manage your affairs and assist you against those who plot against you, “nor any defender” who can protect you from the traps of evil.

Since the denial of a helper against the enemy does not necessitate the denial of a defender against their harm, the particle of negation was added to the conjunction for emphasis, just as one would say, "I have no dinar and no dirham," or "You have no protector against the wrath of Allah, nor a helper or defender."

These threats are for cutting off the ambitions of the disbelievers and stirring the believers to remain steadfast in the religion, not for the Prophet, peace be upon him; for he, upon him be peace and blessings, is in a station where he has no need of an inciter or a stirrer. Hence it is said: the address is to other than him, peace be upon him. The lam in "if (la'in)" serves as an initiator, the "from (min)" is an expletive, and "you have no protector" stands in place of the answers to the conditional and the oath.