Tafsir of An-Naml 27:15

This is a resumed discourse intended to affirm what preceded—that he, peace be upon him, received the Quran from the presence of One Wise and All-Knowing, just as the story of Moses, peace be upon him, was presented. Its inauguration with an oath is to demonstrate the perfection of concern for its content. That is, We gave each of them a portion of knowledge suitable to him, such as the knowledge of religious laws, rulings, and other matters specific to each—such as the craft of making chainmail and the speech of birds. Muqatil restricted it to the knowledge of judiciary, while Ibn ‘Ata’ restricted it to knowledge of Allah, the Exalted and Majestic. Perhaps the first is what was mentioned, or rather a lofty, abundant knowledge. Therefore, the tanwin (nunation) in the first interpretation is for minimization, which is more appropriate given that the Speaker is Allah, the Exalted and Majestic, for all knowledge in His presence, Glory be to Him, is small. In the second interpretation, it is for magnification and multiplicity, which is more appropriate for His bestowing, the Exalted is His Majesty, for He is the Great King, and what befits His status is to bestow that which is great and abundant. Thus, each has a direction, and perhaps the second is to be preferred. Among that which should not be paid attention to is the notion that the tanwin is for classification—meaning a "type" of knowledge—and that what is intended is the science of alchemy.

And they both said: That is, each of them said, in gratitude for the knowledge they were given, "Praise be to Allah, who has favored us, by means of what He has given us of knowledge, over many of His believing servants."

This is provided that the expression of each of them was, "He has favored me," but it was expressed regarding them during the narration in the form of the first-person plural for the sake of brevity. Narrating multiple statements, whether issued by the speaker or another, with a phrasing that encompasses all, is not rare. Among such instances is His saying, the Exalted: "O Messengers, eat from the good things." It is said that through this, the beauty of the placement of the conjunction waw (and) instead of fa (then/consequently) becomes apparent. For the interpretation suggested by the fa would be the sequence of the sentences of both of them upon the giving of what each was given, not upon the giving of what he himself was given only.

This was countered by the argument that if what was mentioned is conceded, then with the waw, it also suggests that the praise of each of them was for the giving of what both were given. Therefore, whatever prevents that with the waw also prevents it with the fa. The scholar al-Zamakhshari said: It was conjoined with the waw rather than the fa, even though the apparent case is the reverse—as in your saying: "I gave him, and he thanked"—to signify that what they said was only a part of what the bestowal of knowledge produced in them and some of its obligations. So, that was implied, and then praise was conjoined to it, as if He, the Exalted, said: "And indeed We gave them knowledge, so they acted upon it, taught it, and recognized the true value of the favor in it and the virtue." And they said: "Praise be to Allah who has favored us." The conclusion is that the bestowal of knowledge is among the grandest of favors and the most excellent of bounties, which necessitates the generation of gratitude more than what was mentioned. Thus, the waw was brought because it requires an ellipsis; so, what the obligation of gratitude dictates is implied, from His saying: "so they acted upon it and taught it"—for that is practical gratitude—and His saying: "and they recognized the true value of the favor in it and the virtue"—for that is heart-felt gratitude—and by His saying, the Exalted: "And they said..." the types of gratitude are completed, for it is verbal gratitude. In this implication, there is an allusion that what was omitted exceeds the limit of enumeration. It is known from what was mentioned that this aspect of choosing the waw is superior to what al-Sakkaki went toward, which is delegating the sequence to the intellect, because the situation demands complete gratitude, which is that which encompasses all types. According to his view, it would be only the verbal type alone. This is also superior to what was said: that it was not conjoined with fa because the praise is for many great blessings, among which is knowledge, and if it were conjoined with fa, the praise would be for that alone, since the context is apparent in that the praise is for it, not for what is included within it.

Whether there is a real estimation, as the scholar mentioned, or not, there are two opinions. Among those who went toward the first is the one who calls this the "eloquent waw." The apparent meaning of the "many" over whom they were favored is those who were not given knowledge like that given to both of them, peace be upon them. It was said: It refers to those who were given no knowledge at all.

This was countered by the argument that the clarification of the "many" as "His believing servants" rejects this, for their being completely devoid of knowledge is something impossible. In their restricting the "many" to mention, there is an indication that some are favored over them; thus it was said. However, the apparent meaning of "some" is "few." In al-Kashshaf, it is stated that in His saying, the Exalted, "over many," it implies that they were favored over many, and many were favored over them. This was countered by saying it has a point of contention, as it indicates by implication that they were not favored over the few, so it is hoped that the few are favored over them or equal to them—no, rather, it bears both possibilities.

The author of al-Kashf refuted this, saying that "many" is not opposed by "few" in a situation like this; rather, it indicates that the ruling of the majority is otherwise. And since the equality of the majority is unlikely according to custom, especially when the origin is disparity, the author of al-Kashshaf concluded that it indicates that many were also favored over them. Moreover, convention discards equality in such instances from consideration and makes the opposition between the favored and the one over whom favor is granted. Do you not see that when they say: "No one is more excellent than Zayd," it is understood that he is more excellent than everyone? End quote.

In the verse is the clearest evidence of the excellence of knowledge and the nobility of its people, as they gave thanks for knowledge and made it the basis of virtue, and they did not consider lower than it that which they were given of great kingdom. It also acts as an incitement for scholars to praise Allah, the Exalted, for what He has given them of His bounty, to be humble, and to believe that among the servants of Allah, the Exalted, there are those who excel them in knowledge. How excellent was what the Commander of the Faithful, Umar ibn al-Khattab, may Allah, the Exalted, be pleased with him, said when he forbade the exaggeration of dowries from the pulpit, and an old woman objected to him with His saying, the Exalted: "And you have given one of them a qintar," the verse: "All people have more understanding than Umar." In it, there is the comforting of the old woman's heart and the opening of the door of ijtihad. That the Shia count this among his faults is one of the greatest faults and strangest of wonders. Perhaps in the verse is an indication of the permissibility of a scholar saying: "I am a scholar." A number of the Companions, may Allah be pleased with them, have said this, among them the Commander of the Faithful, Ali, may Allah, the Exalted, honor his countenance, and Abdullah ibn Abbas, may Allah be pleased with them both. As for the saying that has become widespread—"Whoever says 'I am a scholar' is ignorant"—it is only known from the words of Yahya ibn Abi Kathir, attributed to him, with weakness in its chain of narration. This Yahya is among the junior followers, for he only saw Anas ibn Malik alone. Some narrators were mistaken and attributed it to the Prophet, may Allah, the Exalted, grant him peace and blessings. Its verification is in Adhab al-Manahil by al-Jalal al-Suyuti.