Tafsir of An-Nur 24:51

This follows His custom, the Exalted, of following the mention of the righteous with the mention of the nullifier, and providing a warning regarding what is proper after having denounced what is improper.

The word "saying" (qawl) is in the accusative case (nasb) as the predicate of kana, while "that" (an) and its constituent clause are interpreted as a verbal noun acting as its subject. Sibawayh stipulated regarding such constructions the permissibility of the reverse: making "saying" the subject (nominative) and the verbal noun derived from the phrase the predicate.

Ali—may Allah ennoble his countenance—Ibn Abi Ishaq, and al-Hasan recited "saying" in the nominative case (raf') based on this. Al-Zamakhshari said: "The accusative is stronger, because that which is most suited for the subject position is that which is most definite, and that is the verbal noun formed by 'that' (an), as it is not susceptible to indefiniteness, unlike 'the saying of the believers,' which allows for it if the genitive construction is removed." It has been said regarding its greater definiteness that it cannot be qualified like a pronoun, though it is not hidden that this has no bearing on definiteness.

You know that the verbal noun resulting from "that" (an) and the verb is not required to be a genitive construction in every instance. Do you not see that regarding His saying, “This Quran is not such as to be forged,” they stated it means "its forgery"? It is also mentioned that the permissibility of it being indefinite is the school of al-Farisi, and it is definite in constructions like "that a man stands" (an yaquma rajul), for it is interpreted definitively as "a man’s standing," which is undoubtedly indefinite.

In Irshad al-'Aql al-Salim, it is stated that the accusative is stronger grammatically, but the nominative is more established in meaning. The requirement of the context is that the focus of the benefit and the location of the exposition in sentences lies in the predicate. Therefore, what is most worthy of being the predicate is what provides the most benefit, the clearest indication of the occurrence, and the most comprehensive inclusion of specific relationships that are far from falling into ambiguity in the listener's mind. There is no doubt that in this instance, "that" (an) and its constituent clause are more complete and perfect in this regard. Thus, it is more entitled to be the predicate.

As for the relationship of general, summary attribution afforded by the genitive construction, since it is of little benefit and easily attained externally and mentally, it is appropriate that it be observed in a summary fashion and made a title for the subject. The meaning then is: The only saying issued by the believers when called to Allah and His Messenger—may Allah bless him and grant him peace—to judge between them and their adversaries is that they say: "We hear," etc. That is, the specificity of this saying reported about them, and no other saying at all.

As for the accusative, the meaning is: The only saying of the believers is the specificity of their saying "We hear," etc. This involves making the more specific of the two relationships—which is the most distant in occurrence and presence in the mind, and the most worthy of clarification—a foregone conclusion as a title for the subject, and highlighting that which is contrary to it as the primary intent; the implication of which is not hidden.

Some have argued against this, noting that the sequence of the verse requires the saying of the believers ("We hear and we obey") to be in opposition to the turning away of the hypocrites. Since the latter was condemned in the most complete manner, it is appropriate to praise the former. There is no doubt that the most appropriate way to praise it is to predicate the statement about it, not to predicate the statement by it. Thus, "that they say: 'We hear and we obey'" should be the subject of kana, and "the saying of the believers" should be the predicate. This contains praise for their saying "We hear and we obey," as its meaning of being the "saying of the believers" is that it is a saying befitting them and of their nature. Furthermore, what is most important to convey is that this specific saying is their saying "when they are called to Allah and His Messenger to judge between them"—that is, their saying qualified by what has been mentioned—so that the opposition between the state of their saying "We hear and we obey" and the state of the hypocrites' saying "We have believed in Allah and the Messenger and we obey" appears in the most complete manner. Reflect on this, for it is not devoid of subtlety.

The apparent meaning is that the intent behind "we obey" here is different from its intent previously. It is as if they meant: "We hear your speech, and we obey your command to go to the Messenger of Allah—may Allah bless him and grant him peace—so that he may judge between you and us." It is also said that the meaning is: "We have accepted your words, we have submitted to them, and we have answered the judgment of Allah and His Messenger—may Allah bless him and grant him peace." From Ibn Abbas and Muqatil, the meaning is: "We have heard the word of the Prophet—may Allah bless him and grant him peace—and we have obeyed his command." It is also said that the intent of "obey" is constancy or sincerity, due to the difference from what preceded; this is as you see.

Al-Jahdari and Khalid ibn Ilyas recited li-yuhkama (to be judged) in the passive voice, corresponding to "they are called" (du'u). Abu Ja'far recited it this way here and in what preceded, and the deputy subject is the pronoun of the verbal noun, meaning: "so that judgment may be performed," as in His saying, “And it was prevented between them.”

And those is a reference to the believers, considering the issuance of the aforementioned saying from them. What it contains of the meaning of distance is to signal their high rank and distant status in merit. That is: those described with the aforementioned magnificent description are the successful ones—meaning, they are the winners of every desired object and the survivors of every feared thing.