(Likewise)

Meaning: The matter is like that. This is a confirmation and emphasis on what has passed more than once, and it is a decisive discourse. Since He, may He be glorified, intended to resume the story of their differing speech regarding the Messenger (peace be upon him) after it had been mentioned—whether generally or specifically—in His saying: "Indeed, you are in a conflicting statement," and since other matters had intervened, He said: The matter is likewise—that is, just as what is mentioned and its news comes to you. This is an allusion to the speech that follows it, namely His saying, "No messenger came to those before them but they said..." This clarifies what was summarized. This is what is intended by those who say: The allusion is to their denial of the Messenger (peace be upon him) and their calling him—far be he from it—a sorcerer or a madman.

It is known from what has been mentioned that "likewise" is the predicate of an omitted subject. It is not permissible for it to be accusative, governed by "came" as an adjective to its verbal noun, with the allusion being to the "coming"—i.e., "No messenger came to those before them, coming as their coming, except they said..."—because what follows the negative particle ma does not govern what precedes it, according to the well-known rule. Nor can it be interpreted under the condition of explanation, because that which does not govern cannot explain a governor in such a case, as the grammarians have stated. Making it governed by "they said"—with the allusion being to the speech, i.e., "Except they said, 'sorcerer or madman,' a saying like that saying"—is also not permissible due to the awkwardness caused by the particle ma.

The pronoun in "before them" refers to the Quraish; meaning, no messenger—i.e., any of the messengers of Allah—came to those before the Quraish, but they said regarding him, "A sorcerer or a madman."

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"(Sorcerer or madman)" is the predicate of an omitted subject, meaning: He is a sorcerer, or he is a madman. It has been said: It is part of the reported speech, i.e., "Except they said, 'sorcerer'" or "they said, 'madman'." The "or" is for the exclusion of emptiness; it is not part of the reported speech such that the total sum "sorcerer or madman" is the object of the saying. In al-Bahr, it is said to be for detailing, meaning: some said "sorcerer," some said "madman," and some said "sorcerer and madman." Thus, the speakers were gathered in the pronoun, and "or" indicated the detailing. End quote. Do not be heedless of this.

This verse has been considered problematic because it indicates that every messenger was denied, even though messengers who confirmed a prior law (the muqarrirun), such as Joshua (peace be upon him), were not denied, nor was Adam (peace be upon him) denied when he was sent. The Imam responded by saying: We do not concede that a muqarrir is a messenger; rather, he is a prophet following the religion of a messenger, and whoever denies his messenger is denying him as well. This was countered by noting that the reports and the verses indicate that muqarrirun are indeed messengers. Furthermore, the problem regarding Adam (peace be upon him) remains, and it has been acknowledged that he was a messenger and was not denied.

Some answered the problem regarding the muqarrirun by saying that the verse only indicates that all the messengers who came before them were spoken of in such a way, and the muqarrirun do not enter into this generality. What is readily understood from a messenger coming to a people is his arrival to them without anyone else having conveyed to them what he brought from those before him. This did not happen for a muqarrir of a prior law, as is not hidden. Regarding the problem of Adam (peace be upon him), they answered that the meaning is "No messenger came to those before them from the nations who existed in a manner similar to the existence of these people, but they said..." Adam (peace be upon him) did not come to such a nation, as there was no one present when he was sent except his wife, Eve. This is perhaps better than what was said: that the meaning is "messenger from the children of Adam," thus excluding him (peace be upon him).

It has also been considered problematic that "except they said" indicates that they all denied him, even though there has never been a messenger whose people did not have some who believed in him. The Imam answered by saying that attributing the speech to the plural pronoun is meant for the many, not the majority, and only the deniers were mentioned because it is more consistent with the purpose of consolation. Some derived from this an answer to the previous problem, saying: The judgment is based on the majority, not that every single nation to whom a messenger was sent denied him, in order to exclude Adam and the muqarrirun who were not denied. There is much to be said about this. Some interpreted "those before them" as referring specifically to the disbelievers, and thereby pushed aside both problems, but there is also something to be said about that. Reflect upon all of this, and do not think the answer is limited to what you have heard. Look deeply; Allah is the Guide to the best of paths.