Tafsir of Ghafir 40:78

Ghafir: (78) And We have already sent messengers...

(And We have already sent messengers) possessing significance and multitude (before you) before your sending (of them are some whose stories We have related) whose news and traces We have presented (to you) such as Noah, Abraham, and Moses—peace be upon them—(and of them are some whom We have not related to you). They are the majority of the messengers, peace and blessings be upon them. Imam Ahmad recorded from Abu Dharr—may Allah be pleased with him—who said: I said, "O Messenger of Allah, how many are the prophets?" He replied, "One hundred and twenty-four thousand." The messengers among them are three hundred and fifteen, a large gathering.

The manifest [meaning] is that the term "messenger" in the verse is more specific than "prophet," although the practice of the Judge (al-Qadi) might suggest that it is synonymous with "prophet." Regardless, there is no evidence in the verse that the Prophet—may Allah bless him and grant him peace—lacked knowledge of the number of prophets and messengers, as some people have imagined, using this to refute the report of Imam Ahmad. A dispute occurred between us and them, for the negated action is the "relating" (al-qass), and you have come to know its meaning. It does not follow from the negation of that [relating] that there is a negation of knowing their names. Even if we concede that, it does not follow from the negation of mentioning the names that there is a negation of mentioning that their number is such-and-such, without discussing their names. Furthermore, "even if" (bal), according to the correct view, turns the present tense into the past; therefore, what is negated is the relating in the past, and it does not necessitate the continuation of that negation. It is possible that they were all related to him—peace and blessings be upon him—after that, even if it was not revealed as Quran.

More explicit than this in indicating the non-continuation of the negation is His saying: "Messengers whom We have related to you before, and messengers whom We have not related to you," because the mind immediately grasps that the meaning is "whom We have not related to you before," due to the presence of "whom We have related to you before." In short, using the verse as an argument to claim that he—may Allah bless him and grant him peace—did not know the number of the prophets and messengers—peace be upon them—and that he did not know it after great ignorance, is not only a grave error but a profound abandonment; we seek refuge in Allah the Exalted from that.

Al-Tabarani in al-Awsat and Ibn Marduwayh recorded from Ali—may Allah ennoble his face—regarding the verse: "And of them are some whom We have not related to you," that he said: "Allah the Exalted sent a black servant as a prophet; he is among those whom He did not relate to Muhammad—may Allah bless him and grant him peace." And from Ibn Abbas with the wording: "Indeed, Allah the Exalted sent a black prophet among the Abyssinians, and he is among those whom He did not relate to him—peace and blessings be upon him." The intention of this, in the manner mentioned previously, is that his stories and traces were not mentioned to him—may Allah bless him and grant him peace—nor were his circumstances and news presented to him, as was the case with Moses, Jesus, and others among the messengers—peace and blessings be upon them. It cannot be said that the meaning is that the sending of a person described as such was not mentioned to him, for the wording does not support that. Furthermore, if that were the intended meaning, from where would Ali—may Allah ennoble his face—or Ibn Abbas have known it? Would the "Gate to the City of Knowledge" speak based on knowledge that did not flow upon him from that city? Far be it from him, and far be it! And likewise, his cousin, Abdullah ibn Abbas.

This report has been challenged on the grounds that it mentions a "servant" (‘abd) as a messenger, and they have stated that a servant cannot be a messenger. It is answered that "servant" here does not mean "slave," which is the one who cannot be a messenger due to the deficiency in his authority and the aversion of souls to following him; rather, it is one of the ‘abid (servants) in the sense of the Abyssinians, according to custom. If it is said that a servant in this sense also cannot be a messenger due to the aversion of souls to following him, just as they would be averse to following a slave, we say: if we grant the premise of aversion, it only exists if the sending is to those other than the Abyssinians. But if the sending is to the Abyssinians, there is no aversion at all. The apparent wording of Ibn Abbas is that this black man was sent specifically among the Abyssinians.

The insistence that no messenger can be from the black people, the descendants of Ham, is not supported by evidence. For if aversion were an obstacle to being sent, it would not be realized if the sending were to those of his own kind. If the obstacle is that there is no one qualified for messengership among the descendants of Ham due to the deficiency of their intellects and lack of perfection, then asserting that is ignorance. Allah the Exalted knows best where He places His message. How many have we seen among the descendants of Ham who are more intellectual and perfect than many of the descendants of Shem and Japheth! If there had come a decisive [text] from our Prophet—may Allah bless him and grant him peace—that there would be no messenger from among them, it would be cited, but where is it? Furthermore, the matter of prophethood in whoever is mentioned is easier than the matter of messengership, as is not hidden. It seems that it is for the sum of what we have mentioned that al-Khafaji—may mercy be upon him—said: "There is a consideration regarding the authenticity of the report."

(And it was not for a messenger) meaning: It was not correct nor befitting for a messenger among those messengers (that he should bring a sign) meaning: a miracle (except by the permission of Allah). So miracles, in their varying types, are gifts from Allah the Exalted, which He distributed among them according to what His will—founded upon ultimate wisdom—required, just like any other distribution. They have no choice in preferring some over others, nor in acting independently to bring [a miracle] that is requested. (So when the command of Allah comes) with punishment in this world and the Hereafter (it is judged with truth) by saving the righteous and rewarding them, and destroying the falsifiers and punishing them. (And lost therein) meaning: at the time of the coming of the command of Allah the Exalted—a place-noun used metaphorically for time—(are the falsifiers). Those who hold to falsehood absolutely; included among them are the obstinate who make demands, and they are included primarily. Some exegetes interpreted "the falsifiers" as them, and interpreted the "command of Allah" as the Resurrection, while others interpreted it as the killing on the day of Badr. What we have mentioned is more appropriate.

The most far-fetched interpretation we have seen regarding the verse is that the meaning is: "When Allah the Exalted intends to send a messenger and dispatch a prophet, He judges that and executes it with truth, and every falsifier loses and incurs the corruption of his afterlife."