Tafsir of Al-An'am 6:34

The beginning of the statement with an oath is to emphasize the consolation. The nunation of "messengers" (rusul) denotes magnification and abundance. "From before you" (min qablika) is related to "denied" (kudhibat); it is also permitted that it be related to an elided term that serves as an adjective for "messengers," though Abu al-Baqa’ rejected this, arguing that an absolute term is not qualified by time. There is an apparent prohibition in that, but the meaning is: "By Allah, messengers of great significance and vast numbers were denied before your denial, or messengers who were from a time before your time."

"So they were patient against what they were denied." The "ma" is in the sense of the masdar (verbal noun). His saying: "And were harmed" is a conjunction connected to "denied," falling under the same ruling. The masdar of "kadhaba" (to deny) is "takdhib," and "adha" (to harm) is "adha," "adhah," "adhiyyah," as in the Qamus, and "idha’" as confirmed by al-Raghib and others. The statement of the author of the Qamus—"Do not say 'idha'"—is an error; what misled him was that al-Jawhari and others omitted it, yet they—along with all other linguists—do not mention standard verbal nouns because there is no need to list them. Both verbal nouns here are from the passive voice, and this is apparent; i.e., "They were patient against the denial of their people and their harming of them, so take them as an example and be patient against what reaches you from your people."

The harm intended is either the act of denial itself or the various forms of harm that accompany it. Al-Tabarsi preferred the latter, though he did not explicitly state it, confident that denial usually entails it, which reinforces the consolation. It is also permitted that the conjunction be connected to "were denied" or "were patient." Abu al-Baqa’ permitted this to be an inception, though he favored the first.

His—the Exalted’s—saying: "Until Our victory came to them" serves as the limit to the patience, containing an allusion to the promise of victory for those who are patient. It is also permitted to be the limit for the harm, which is built upon the possibility of the statement being an inception. The shift (iltifat) to the "Nun" of majesty (in "Our victory") is to indicate care regarding the matter of victory.

"And there is no changer of the words of Allah" is a confirmation of the content of what preceded regarding the arrival of His—the Exalted’s—victory to them. The intended meaning of His words, as al-Kalbi and Qatadah said, are the verses in which He promised the victory of His prophets—upon them be peace—which also indicate the victory of the Prophet, may Allah bless him and grant him peace, such as His saying: "Allah has decreed: 'I will surely overcome, I and My messengers,'" and His saying: "They are the ones who will be victorious, and indeed Our army will be the prevailing ones." It is also permitted to intend by it all of His—the Exalted’s—words, among which are the verses containing noble promises, including those regarding the Prophet, may Allah bless him and grant him peace, in a primary sense. The shift to the Majestic Name is, as it is said, to signal the cause of the ruling; for divinity (uluhiyyah) is among the reasons why no one can overcome Him in any action, nor can any breaking of a promise occur from Him—the Majestic and Exalted. The apparent meaning of the verse is that no one other than Him—the Exalted—can change the words of Allah—the Mighty and Majestic—in the sense of acting contrary to what they indicate and intervening between Allah—His Name be exalted—and the realization of that. As for Him—the Exalted—not changing them, the verse does not indicate that; what the texts have indicated is that He—the Exalted—may change a threat (wa'id) but does not change a promise (wa'd).

"And there has come to you of the news of the messengers" is a confirmation—a repetition of the confirmation—of the victory granted to them, and an emphasis on the promise suggested by the discourse for the Messenger of Allah, may Allah bless him and grant him peace, or a confirmation of all that was mentioned regarding the denial of the messengers—upon them be peace—their harm, and their victory. "Naba’" (news) is like "qasas" (stories) in wording and meaning. In the Qamus, "naba’" (with a fatha on the nun) is the news, and its plural is "anba’"; some have qualified it—as has been alluded to previously—with that which has significance. According to al-Akhfash, who permits the addition of "min" in affirmative sentences and before a definite noun—differing in this from Sibawayh—"min" is the subject of "ja’a" (came). It has been corrected that the subject is an implied pronoun, its estimation being "it," meaning the news or the clarification, and the prepositional phrase is related to an elided term that serves as a circumstantial state (hal) of it. It has also been said—and the speech of al-Rummani points to it—that it is elided and the prepositional phrase is its adjective, meaning: "And there has come to you news existing from the news of the messengers." The flaw in this is that the subject cannot be elided here. Abu Hayyan said: "What appears to me is that the subject is a pronoun returning to what the meaning points to from the preceding sentence, i.e., 'And there has come to you this news of the denial and what follows it.'" It is also said—and the speech of al-Kashshaf perhaps suggests it—that "min" is the subject and the intention is "after their news."