Tafsir of Al-Isra 17:87

"Except for a mercy from your Lord" — this is a disconnected exception (istithna’ munqati’) according to the preference of Ibn al-Anbari, Ibn ‘Atiyyah, and others. It is interpreted as "but" (lakin) according to the well-known view, and it is a corrective (istidrak) as stated explicitly by al-Tayyib and others, and as necessitated by the apparent import of the speech of a group regarding His saying: "And if We willed, We could surely take away..."

It is stated in al-Kashf that this is not a correction of that [the taking away], for the item from which the exception is made is "a protector" (wakilan). This is of the disconnected type that is impossible to place in the position of the first noun, which would necessitate the accusative case (nasb) in both the dialects of Hijaz and Tamim, just as in the saying of the Almighty: "There is no protector this day from the decree of Allah, except whom He has mercy upon," in one view; and their saying: "Do not be from so-and-so, except for a peace with peace." Indeed, al-Radi and others have stated clearly that both parties (the grammarians of Hijaz and Tamim) mandate [the accusative] and do not permit substitution (badal) in the disconnected exception. Thus, that which does not have a noun preceding it that could be correctly elided—the state of our current subject being such—is evident to anyone with refined taste.

The meaning is: "Then, after the taking away, you would not find anyone who would act as a protector for Us for the sake of restoration; but a mercy from your Lord has left it (the Quran) without being taken away; so you did not need someone to act as a protector to restore that which is despaired of due to its loss, which is implied by 'you would not find'." The semantic distinction between the two clauses—the first implying the taking away by necessity and the second implying the opposite—is present and sufficient; so understand this.

Some have inferred an interpretation that it is a connected exception from "a protector," meaning: "You would not find a protector for its restoration, except for the mercy, for you would find it [the mercy] as the restorer." You know that including "mercy" under the category of "protector" requires a kind of forced interpretation.

Abu al-Baqa’ said: "Mercy" is in the accusative because it is a maf’ul lahu (an object for which the action is done), with the implied meaning: "We preserved it for you out of mercy." It is also possible that it is in the accusative as a maf’ul mutlaq (cognate object), meaning: "But We have shown you mercy with a mercy." This is as you can see.

The verse, on the assumption of it being a disconnected exception, is a manifestation of favor (imtinan) by the preservation of the Quran after the manifestation of favor by its revelation. They mention that under the other assumption, it indicates the lack of preservation; thus, the favor would only be in its revelation. It is not hidden that this view lacks clarity, and what is mentioned to explain it does not quench the thirst.

The verse is apparent in that the will to take it away is not realized, and that the lack of a restorer—except for the mercy—is only upon the hypothesis that the will were to be realized. However, reports have come that the Quran will be taken away before the Day of Resurrection. Al-Bayhaqi, al-Hakim (who authenticated it), and Ibn Majah narrated with a strong chain from Hudhayfah, who said: The Messenger of Allah (peace be upon him) said: "Islam will wear out as the embroidery of a garment wears out, until it is not known what fasting, charity, or ritual is. The Book of Allah will be targeted in one night, and not a verse of it will remain on earth. There will remain groups of old men and old women saying: 'We reached our forefathers on this word, "There is no god but Allah," so we say it.'"

Ibn Marduyah narrated from Ibn Abbas and Ibn Umar that they said: The Messenger of Allah (peace be upon him) gave a sermon: "O people, what are these books that I have heard you are writing alongside the Book of Allah? It is imminent that Allah will become angry for the sake of His Book and will target it by night, leaving not a letter in a heart or on parchment except that He takes it away." It was said: "O Messenger of Allah, then what about the believers (men and women)?" He replied: "Whoever Allah desires good for, He will leave in his heart: 'There is no god but Allah'."

Ibn Abi Hatim and al-Hakim (who authenticated it) narrated from Abu Hurayrah: "The Book of Allah will be targeted and taken up to the heaven, and not a verse of the Quran, nor of the Torah, the Gospel, or the Psalms will remain on earth. It will be snatched from the hearts of men, and they will wake up in misguidance, not knowing what they are in."

Al-Daylami narrated from Ibn Umar in a marfu’ form: "The Hour will not be established until the Quran returns from whence it came. It will have a humming around the Throne like the humming of bees. Allah the Almighty will say: 'What is the matter with you?' It will say: 'From You I came, and to You I return. I am recited but not acted upon'." Muhammad bin Nasr narrated something similar in marfu’ form to Abdullah bin Amr bin al-As. Many narrated from Ibn Mas’ud that he said: "The Quran will be lifted from the codices and the hearts." Then he recited: "And if We willed..."

It is stated in al-Bahjah that it is lifted first from the codices, then lifted in the swiftest time from the hearts. The one who takes it away is Gabriel (peace be upon him), as narrated by Ibn Abi Hatim via al-Qasim bin Abd al-Rahman, from his father, from his grandfather. What a disaster it is! How great it is, and what an evil consequence it has!

If the verse indicates the taking away, there is no contradiction between it and these reports. If it indicates its preservation, the contradiction is apparent, unless it is said: "Preservation does not necessitate perpetuity; it is sufficient for it to be preserved until the proximity of the establishment of the Hour." So reflect on this.

Among that which indicates that the verse is driven by the manifestation of favor is the saying of the Almighty: "Indeed, His favor has been—and ever will be—great upon you." From that favor is the sending down of the Quran, choosing him over all creation, concluding the prophets (peace be upon them) with him, and granting him the Station of Praise, and other things.

Abu Sahl said: It was sent down to threaten others besides the Prophet (peace be upon him) with the taking away of what they were given, to deter them from asking for what they were not given, such as the knowledge of the Spirit and the knowledge of the Hour.

The author of al-Tahrir said: It is possible to say that when the Prophet (peace be upon him) was asked about the Spirit, Dhu al-Qarnayn, and the People of the Cave, and the revelation was delayed for him, it distressed him and reached its limit for him. Allah the Almighty sent down this verse to console him (peace be upon him). The meaning is: "Does the delay of revelation grieve you? For if We willed, We would take away all that We have revealed to you." His distress was eased, and his heart was comforted. And both views are as you see.