Tafsir of Ash-Shura 42:7

(And thus have We revealed to you an Arabic Quran): "Thus" is a reference to the source of "We revealed." The position of the kaf (in kadhalika), according to the view of al-Akhfash regarding its occurrence as a noun, is in the accusative case as a verbal noun (masdar). "An Arabic Quran" is the object of "We revealed," meaning: "And in a similar manner to that wondrous, clear, and clarifying revelation, We have revealed to you an Arabic Quran, free of ambiguity for you or for your people." It is also said that it is a reference to what preceded: (Allah is a Guardian over them; you are not a guardian over them), so the kaf is the object of "We revealed," and "an Arabic Quran" is a state (hal) of the object, meaning: "We revealed it to you while it is an Arabic Quran." Others allowed it to be in the accusative for praise, or as a substitute for "thus."

It is said that better than this is that it refers to the meaning of the preceding verse—that He, the Exalted, is the Guardian over them and that he—peace and blessings be upon him—is merely a warner. This is more complete in benefit and more inclusive in outcome. However, one must then resort to metaphor regarding "an Arabic Quran," for it is not correct to say, "We revealed that meaning, and it is an Arabic Quran," since "Quran-ness" and "Arabic-ness" are attributes of the wording, not the meaning. But this matter is simple because of its proximity to the literal, given the strong association between wording and meaning, such that one may be described by what describes the other, alongside the eloquence inherent in such metaphor.

(To warn the Mother of Cities): That is, the people of the Mother of Cities, using metonymy in the attribution, or by assuming an implied word. The "Mother of Cities" refers to Mecca. It was named so, according to al-Raghib, because it is reported that the earth was spread out from beneath it; thus, it is like the root for it. "Mother" is used for everything that serves as a foundation for something else. It is also said it is the mother of the surrounding cities because it existed before them, though not before every city in the world. It may also be said of a city that it is the "mother of cities" in view of the inhabitants of other regions needing it.

(And those around it): The inhabitants of the surrounding areas of the Arabs, according to the view of many. They were specifically mentioned because the Surah is Meccan and is closer to him—peace and blessings be upon him—and they were the first to be warned, in order to dispel the delusion that the people of Mecca and its surroundings had a claim to his intercession—peace and blessings be upon him—even if they did not believe, due to the rights of kinship, cohabitation, and neighborhood. Therefore, they were singled out for warning to remove that vain expectation. It is also said that "those around it" refers to all the people of the earth; this was preferred by al-Baghawi and likewise al-Qushayri, who said: "Because the Ka'bah is the navel of the earth, and the world is surrounded by what it contains, namely Mecca." In my view, this is hardly sound, given their saying that its width is as a mother and its length is might, and that the inhabited world is more on the northern side than on the southern.

(And to warn [of] the Day of Gathering): That is, the Day of Resurrection, because all creatures will be gathered on it. Allah the Almighty said: (The Day when He will gather you for the Day of Gathering). It is said that on that day, spirits and bodies are gathered; it is also said that deeds and those who performed them are gathered. The verb "to warn" (indhar) takes two objects, and sometimes the second is expressed with the preposition bi-. Here, the second object of the first verb, which is "the Day of Gathering," has been omitted, and the first object of the second verb, which is "the Mother of Cities and those around it," has been omitted. Thus, there is an omission from the first of what is established in the second, and from the second of what is established in the first; this is an instance of ihtibak (mutual ellipsis).

Jar Allah said: The first is general in warning about matters of this world, then it is specified by His saying, the Almighty: (And to warn [of] the Day of Gathering), the Day of Resurrection, to increase the warning and explain the greatness of its terrors, because singling it out for mention indicates this, as does the repetition of the warning upon it. It appears that the omission of the second object from the first is to convey generality, even if the omission of the first from the second serves that purpose as well; meaning: "Warn everyone of the Day of Gathering." It is said that "Day of Gathering" is an adverbial modifier for both omitted objects. It was read as li-yundhira (he may warn) with the ya of the third person, on the basis that the subject is the Quran itself, due to the lack of appropriateness for shifting the address here.

(There is no doubt in it): An objection at the end of the sentence confirming what preceded it. It is possible that it is a state (hal) of "the Day of Gathering" or an inauguration of a new sentence.

(A group in Paradise and a group in the Blaze): That is, after their gathering in the station (of judgment), for they are gathered there first, then divided after the reckoning. "A group" is an incipient (mubtada'), and "in Paradise" is its attribute, while the predicate is omitted. Likewise, "a group in the Blaze," meaning: "Among them is a group in Paradise, and among them is a group in the Fire." The pronoun "among them" refers to the gathered ones, as indicated by the word "gathering." The sentence is a new beginning in response to a question whose implicit meaning is: "Then what will their state be?" or "What is their condition?" There is no weakness in it, and the condition that a waw (conjunction) must be present is not accepted.

It is also permitted that "group" is the agent of an implied adverbial phrase, though this is weak; or that it is an incipient and the implied adverb is in the place of its attribute, and "in Paradise" is its predicate, meaning: "A group among them is established in Paradise." Or that it is an incipient whose predicate is what follows it, without there being an implied adverb serving as an attribute. Initiating with an indefinite noun is permissible here because it is in the context of elaboration and division, as in the saying: "A garment I wore, and a garment I exchanged." Or that it is a predicate of an omitted incipient, meaning: "The gathered ones are a group, etc."

Zayd ibn Ali—may Allah be pleased with both of them—read it as fariqan wa-fariqan (in the accusative). It is said this is a state (hal) from an implied subject, meaning: "They separated—that is, the gathered ones—as one group and another." Or it is a state from the pronoun of their gathering, since the definite article (al) replaced it, meaning: "And to warn [of] the Day of their gathering being divided." This is from the metaphor of anticipation, meaning they are anticipating separation. Or it is the omitted hal, so it does not necessitate their separation while they are in the state of gathering. Or it may be said that their gathering in one time does not contradict their being in different places, just as you say: "They prayed at one time in separate mosques." So the meaning is that they are separated in the two abodes of reward and punishment. If by "gathering" it is intended the gathering of spirits with bodies or deeds with the performers, no reconciliation is needed at all. It is also permitted that the accusative is governed by the implied or mentioned "to warn," and the meaning is: "You warn a group of the people of Paradise and a group of the people of the Blaze," because the warning is not in Paradise or the Blaze, and its artificiality is not hidden.