| Al-Mu'minun: (71) "And if the Truth had followed..."

The apparent meaning intended by "the Truth" in the Almighty’s saying, "And if the Truth had followed their inclinations," is the truth brought by the Prophet (may Allah bless him and grant him peace). The attribution of "following" is literal, while the ascription is metaphorical. It is said that the meaning ultimately implies: if the Prophet (may Allah bless him and grant him peace) had followed their inclinations and brought them polytheism instead of that with which he was sent, "the heavens and the earth and whoever is within them would have been corrupted"—meaning Allah Almighty would have destroyed the world and the Hour would have been established due to the intensity of His wrath, may He be exalted. This is a hypothetical, impossible premise concerning the Prophet (may Allah bless him and grant him peace) changing what he was sent with on his own accord.

It is also permitted that "the Truth" refers to the state of affairs corresponding to reality regarding divinity, and "following" is a metaphor for agreement. That is: if the matter corresponding to reality had agreed with their inclinations—such that polytheism were the truth—then the heavens and the earth would have been corrupted, just as established in the Almighty’s saying: "If there were within them [the heavens and earth] gods besides Allah, they would both have been ruined." Perhaps the statement is an objection meant to indicate that they loathed something that could not possibly be otherwise; therefore, there is no benefit for them in this loathing. It was objected that this does not befit the context, though there is debate on that. Likewise, the claim that what agrees with their inclinations is polytheism in divinity—because the Quraish were idolaters—does not necessarily entail corruption. Corruption is only entailed by polytheism in lordship, as claimed by the Dualists (Thaniyyah), and they (the Quraish) were not such, as evidenced by the Almighty’s saying: "And if you asked them, 'Who created the heavens and the earth?' they would surely say, 'Allah.'"

It is further permitted that the meaning is: if the Truth, in an absolute sense, had agreed with their inclinations, the heavens and the earth would have departed from righteousness and order entirely. The statement is an excursus to magnify the status of Truth in the absolute sense, signifying that the heavens and the earth, and those within them, only endure by it; this is not devoid of elegance. It is also said that "the Truth" refers to Allah Almighty.

This has been recorded by Ibn Abi Shaybah, ‘Abd ibn Humayd, Ibn Jarir, Ibn al-Mundhir, and Ibn Abi Hatim from Abu Salih; some have attributed it to Ibn Jurayj, and Al-Zamakhshari to Qatada. The meaning accordingly is: If Allah Almighty were to follow their inclinations and do what they desire—by legislating polytheism for them and commanding it—He, the Almighty, would not be God, and thus the heavens and the earth would be corrupted. This is based on the premise that legislating polytheism is a deficiency from which Allah Almighty must be declared transcendent. Al-Khafaji mentioned this and stated that intellectual evidence has been established for it and that there is no disagreement regarding it. Perhaps the statement here is also an objection, indicating the impossibility of the Prophet (may Allah bless him and grant him peace) being sent to them with anything other than what he brought, which they do not loathe. Thus, their loathing of what he (may Allah bless him and grant him peace) brought is of no avail to them. Therefore, the claim that this is far from the requirements of the context is unfounded. It is also said that the meaning is: if Allah Almighty did what agreed with their inclinations, the order of the world would be disrupted because their opinions are contradictory. This contains an indication of the corruption of their intellects and that, for this reason, they loathed what they loathed of the Truth that he (may Allah bless him and grant him peace) brought—which is as you see.

Ibn Waththab recited "wa law uttu‘a" (And if... were followed) with the waw dammaed.

"Rather, We have brought them their reminder [Dhikr]." This is a transition from denouncing them for loathing the Truth to denouncing them for turning away from what every soul is naturally inclined toward—a desire for what is in its own best interest. "The reminder" refers to the Quran, which is their pride and honor, as evidenced by the Almighty’s saying: "And indeed, it is a reminder for you and your people." That is: rather, We have brought them their pride and honor, toward which they should have turned with the most complete orientation and accepted with the most complete acceptance. Thus, they, "because of what they did" of turning away from their reminder—that is, their specific pride and honor—are "turning away."

They are not turning away from anything else that would not demand orientation toward it and attention to it. Placing the explicit noun in place of a pronoun serves to increase their denunciation and reproach. The fa (so) is for ordering their turning away from their reminder after the preceding mention of bringing them their reminder. One who interprets "the Truth" in the Almighty’s saying, "Rather, He came to them with the Truth," as the Noble Quran, says here: In attributing the bringing of the "reminder" to the nun of majesty after attributing it to the pronoun of the Prophet (may Allah bless him and grant him peace), there is an exaltation of the Prophet (may Allah bless him and grant him peace) and an alert that he (may Allah bless him and grant him peace) is of a lofty status before Him, may He be glorified. In presenting the Noble Quran—when attributed to the Prophet (may Allah bless him and grant him peace)—under the title of "Truth," and when attributed to Allah Almighty, under the title of "Reminder"—there is a secret point and ingenious wisdom that is not hidden. For the explicit statement of its "Truth," which necessitates the truthfulness of the one who brought it, is what the context of recounting what the falsifiers said about him requires. As for "honor," it is only befitting for Allah Almighty, especially since the Messenger of Allah (may Allah bless him and grant him peace) is one of the honored ones. It is said that "their reminder" refers to what they wished for when they said, "If we had had a message [Dhikr] from the former peoples, we would have been the chosen servants of Allah." It is as if it were said: "Rather, We have brought them the Book they wished for." It is reported from Ibn ‘Abbas (may Allah be pleased with them both) that "reminder" refers to admonition.

This is supported by the recitation of ‘Isa: "bi-dhikrahim" (with their reminder) with the feminine alif. The first two views are preferred because the denunciation against them is more severe; for turning away from their admonition is not equivalent in ugliness and shame to their turning away from their honor and pride, or from the Book they wished for.

It is said that "admonition" contains an explanation of what rectifies the condition of the one being admonished, so the denunciation of turning away from it is no less than the denunciation of turning away from either of those two other matters. The stubbornness in that is evident.

Ibn Abi Ishaq, ‘Isa ibn ‘Umar, and Yunus from Abu ‘Amr recited "bal ataytuhum" (Rather, I brought them) with the ta of the first person. Ibn Abi Ishaq, ‘Isa, as well as ‘Asim, al-Jahdari, Ibn Qutayb, and Abu Raja’ recited "bal ataytahum" (Rather, you brought them) with the ta of address to the Prophet (may Allah bless him and grant him peace). Abu ‘Amr, in one narration, recited "ataynahum" (We brought them) with a long vowel. Under this recitation, there is no need to resort to metaphor or to claim the deletion of a possessive noun, as is the case in the popular recitation, assuming the ba (in the previous verse) denotes accompaniment. Qatada recited "nudhkiruhum" (We remind them) with the nun.