Tafsir of Ta-Ha 20:113

"And thus have We sent it down as an Arabic Qur'an..."

"And thus" is a conjunction connected to "Thus We relate to you..." (referring to the preceding verse). The indication is to the revelation of what preceded of the verses that contain warnings and inform of what will occur of the conditions of the Resurrection and its terrors. That is, like that revelation, "We have sent it down," meaning the entire Qur'an. This is a comparison of sending the whole to the sending of a part. The intent is that it is all on one pattern. Its pronoun is concealed without a preceding explicit mention to signify its illustrious status and the fact that it is fixed in the intellect and present in the minds.

"An Arabic Qur'an" in order for the Arabs to understand it and to grasp what it contains of miraculous structure, which indicates that it is beyond the capacity of human beings and descended from the Lord of the worlds.

"And We have diversified in it of the warning," meaning We have repeated in it some of the warning or a portion of the warning. This sentence is a conjunction to the sentence "We have sent it down." Making it a circumstantial clause (hal) as a restriction on the revelation is highly contrary to the apparent meaning.

"That perhaps they may become righteous." The object is omitted. The discussion regarding "perhaps" (la'alla) has preceded. The intent is: perhaps they may become righteous by avoiding disbelief and sins through their actions.

"Or it causes them to remember," meaning an admonition and consideration that leads in the Hereafter to righteousness. It is as if, because righteousness is what is essentially sought from them, the action was ascribed to them; and because "remembrance" is not such, the style was shifted to what you have heard. This is what has been said.

It is also said: The intent of righteousness is its disposition (malakah), and it was ascribed to them because it is a psychic disposition that fits being ascribed to one who possesses it. "Remembrance" is the admonition obtained from listening to the Qur'an, which restrains one from sins. Because it is a matter that is renewed due to listening, it is appropriate to ascribe it to the Qur'an and describe it as "occurring" (hudooth), which fits the renewal of the heard words. It is not hidden that explaining righteousness as its "disposition" is far-fetched, and there is something in the reasoning regarding the heart.

In al-Bahr, the hope of righteousness is ascribed to them because righteousness is the negation of performing ugly deeds, and that is a continuation upon the original state of non-existence. The hope of the occurrence of "remembrance" is ascribed to the Qur'an because that is a matter that occurred after it did not exist. This is the end, and it is taken from the words of the Imam. In his statement "because righteousness..." to the end, there is an apparent objection when taken absolutely.

Some have interpreted righteousness as the abandonment of sins, and "remembrance" as the performance of acts of obedience, for it is applied to that metaphorically due to the causality and effect between them. Thus, the word "or" is, according to what has been said, for the purpose of classification. The speech contains an indication that the pivot of the matter is the "stripping away" (takhliya - of evils) and "adornment" (tahliya - with virtues).

The Imam mentioned two interpretations in the verse: First, that the meaning is: We only sent down the Qur'an so that they might become cautious of performing what is improper, or that it might cause them to remember, which invites them to perform what is proper. So the speech also points to "stripping away" and "adornment," although it involves no metaphorical usage. Second, that the meaning is: We sent down the Qur'an so that they may become righteous; if that is not achieved, then at the very least it will cause them to have remembrance, honor, and a good reputation. It is not hidden that this is of no account.

Al-Tayyibi said: The meaning is "And thus have We sent it down as an Arabic Qur'an," meaning eloquent, speaking the truth, its proofs shining, so that perhaps contemplation and reflection may occur for them regarding its verses and its sufficient, healing proofs, so they may submit and obey. "And We have diversified in it of the warning, that perhaps they may become righteous" regarding the punishment. Thus, the verse contains an intertwining without order, and it is in the measure of His saying, the Almighty, "Perhaps he may remember or fear." In my view, the verse containing both "stripping away" and "adornment" is not devoid of merit, so reflect upon it.

Al-Hasan read "aw yuhditha" with a quiescent 'tha'. Abdullah, Mujahid, Abu Haywah, al-Hasan (in one narration), al-Jahdari, and Salam read "aw nuhditha" with a nun and a quiescent 'tha'. This is carrying a connection over a pause, or silencing the inflection letter because of the heaviness of its vowel, as Ibn Jinni said, similar to the saying of Imru' al-Qays: "...and 'aghla" and the saying of Jarir: "...and 'tirah". It is not recognized by the Arabs.