Tafsir of Al Imran 3:138

The reference is either to the Quran—which is what is narrated from al-Hasan and Qatadah, though this has been criticized as being far from the context—or to what has been summarized concerning the affairs of the disbelievers, the pious, and the repentant. His saying, the Almighty, "Indeed, there have been ways before you..." is a parenthetical sentence to incite faith, piety, and repentance. It has been argued that the purpose of this interruption is to ward off an objection, under the premise that parenthetical sentences reinforce the subject matter; however, that is not the case here. Rather, those verses were revealed by way of encouragement and warning to those who consume usury, and this verse indicates a warning. Its meaning returns to encouragement through opposition, just as some verses revealed regarding the Most Merciful—despite being intended for threat—are considered blessings in terms of deterring from sins, thus achieving reinforcement without deficiency. This has been criticized as forced interpretation.

Alternatively, the reference is to what has just preceded: "Indeed, there have been ways before you," etc., which is narrated from Abu Ishaq and chosen by al-Tabari, al-Balkhi, and many of the later scholars.

The definite article (Al) in "mankind" (al-nas) is for reference, and it is intended to mean those who deny [the truth]. The adverbial phrase is either linked to "clarification" or to an implied [element] that serves as an adjective for them. That is: this is an elucidation of the evil consequence of the denial they are upon. For even if the previous matter was specific to the believers according to the preferred view, the application of its implications is not restricted to them. Thus, it contains an urging for the deniers to consider the fate of their predecessors so that they might take heed.

Admonition (maw’izah) is that which softens the heart and invites one to adhere to what contains obedience. Guidance (huda) is the clarification of the path of rectitude to be followed, rather than the path of error. The difference between it and clarification (bayan) is that the latter is the manifestation of a meaning, whatever it may be. Because what is intended by it here is what is devoid of guidance and admonition, it was specified for "mankind," even though its apparent meaning includes the pious.

The pious are those who stand in opposition to the deniers. It is as if it were placed in the position of a pronoun, based on the meaning: "and an increase in insight and admonition for you," to signify the reason for the judgment. For the basis of it being guidance and admonition for them is solely their piety and lack of denial. The clarification of it being a clarification for the deniers was mentioned first—even though it is not driven toward them—before its being guidance for the pious, even though they are the intended subjects of the context. This is because the first thing that results from observing the traces of the destruction of their predecessors is the manifestation of the state of their successors; as for guidance, it is a matter that results from that. Limiting it to two elements on the side of the pious, despite them resulting from the clarification, is because they are the original purpose.

It is said that the Al in "mankind" is for the genus. The intention is a clarification for all of mankind, but those who benefit from it are the pious, because they are guided by it and profit from its admonition. This is not far-fetched.

Some have suggested that the "pious" here refers to those who are becoming pious, so that guidance and admonition remain without [the need for] an increase. Or that it is intended to include both them and others who are already pious in deed, which would require the guidance and what is conjoined to it to take into account both the beginning and the increase. It is not hidden that the second [interpretation] involves excessive distance due to committing to something contrary to the apparent meaning in two places. As for the first, there is distance in terms of committing to it in one place; although it shares this aspect with what we have stated, what we have committed to is guided to—in general—by the tanwin in the word, unlike what they have committed to. Rather, the consideration of perfection, which is implied by the absolute, perhaps rejects it. Perhaps, for the combination of these two matters, the affair of removing the difficulty was made easy.