Tafsir of Ar-Ra'd 13:40

"And if We show you some..."

The origin is in nuriyannaka (if We show you), and the ma is added to emphasize the meaning of the condition. Because of it, the nun (of emphasis) is attached to the verb. Ibn 'Atiyyah said: "Had it been in (if) alone, it would not have been permissible to attach the nun." This contradicts the apparent view of Sibawayh. Ibn Khuruf said: "Sibawayh permitted the inclusion of ma and its exclusion, and the inclusion of the nun with ma and its exclusion."

The "showing" here is visual, and the kaf (in nuriyannaka) is the first object, while His statement, Exalted is He: "some of that which We promise them," is the second object. The meaning is some of that which We promised them regarding the sending down of punishment upon them. Shifting to the present tense verb is to represent the past state, or it refers to a promise that is being renewed according to what wisdom necessitates in terms of warning following warning. In mentioning "some," there is—as it is said—a symbol pointing to the showing of some of what was promised.

"Or We take you to Ourself" before that.

"Then your duty is only the proclamation," meaning: the proclamation of the rulings of what We have revealed to you, and what it contains of promise and threat; not the actualization of the content of the threat contained therein. Thus, the restriction applies to the proclamation; this is why the predicate (‘alayka) was brought forward. This restriction is derived from innama, not from the advancement of the phrase, otherwise the meaning would be inverted.

As for His saying, Exalted is He: "and upon Us is the reckoning," the apparent interpretation is that it is conjoined to that which is within the scope of innama. The meaning thus becomes: "Upon Us alone is the reckoning of their evil deeds and holding them accountable for them, not forcing them to follow you, nor sending down the signs they proposed to you." Al-Zamakhshari considered it to be conjoined to the sentence "Your duty is only the proclamation," so the meaning becomes: "Upon Us, not upon you, is the reckoning of their deeds." It is said: This is the more apparent view, preferring the explicit utterance (mantuq) over the implied meaning (mafhum) when two restrictive proofs converge.

The essence of the verse's meaning, however the situation turns, is: Whether We show you some of the worldly punishment We promised them or do not show it to you, that duty is Ours, and you have nothing but the proclamation. Do not be concerned with what is beyond that, for We suffice you in it, and We shall fulfill what We have promised you of victory. Let not its delay grieve you, for that is due to hidden interests We know.

In Al-Bahr, it is noted from Al-Hufi that two conditions have preceded in the verse ("If We show you" and "if We take you"), because that which is conjoined to a condition is itself a condition. His statement, Exalted is He: "Then your duty is only the proclamation," is not suitable to be the response to the first condition, nor the second, because it does not result from either of them; this is evident. Therefore, it requires interpretation: to estimate for each of the two conditions what is suitable as a consequential reward. It is said—and Allah, Exalted is He, knows best—"If We show you some of that which We promise them, that will be your healing from your enemies and a proof of your truthfulness; and if We take you to Ourself before it befalls them, there is no blame upon you and no reproach." Thus, His statement, Exalted is He: "Then your duty..." becomes the proof for both. The realization of the two conditions is the first [case], as was the case at Badr.