Al-Hijr: (87-88) And indeed, We have granted you seven...

Know that after commanding the Prophet (PBUH) to be patient with the harm inflicted by his people and to forgive with a beautiful forgiveness, God Almighty followed that by mentioning the great bounties with which He specifically favored Muhammad (PBUH). This is because when a person remembers the abundance of God's favors upon him, it becomes easier for him to forgive and overlook.

In this verse, there are several issues:

Issue 1: The Meaning of "Seven of the Oft-Repeated (Mathani)"

Know that His statement, {Seven of the Mathani} (Sab'an min al-Mathani), can mean seven verses, seven chapters (Surahs), or seven types of benefits. The wording itself does not specify which.

As for Al-Mathani (the Oft-Repeated), it is the plural form of Muthnah. Muthnah refers to anything that is doubled or made into two, derived from the word thany (to fold or join another to something). For example, the knees and elbows of a beast are called Mathani because they are bent (folded) by the thigh and upper arm, and the winding paths of a valley are called Mathani because of their curves.

Given this understanding, {Seven of the Mathani} implies seven things of a kind that is repeated or doubled. This statement is general, and its specific meaning can only be determined by external evidence. People have differing opinions on this:

The First Opinion (The Majority of Commentators): It refers to Al-Fatiha (The Opening Chapter). This is the view of 'Umar, 'Ali, Ibn Mas'ud, Abu Hurayrah, Al-Hasan, Abu Al-'Aliyah, Mujahid, Al-Dahhak, and Sa'id ibn Jubayr, and Qatadah. It is narrated that the Prophet (PBUH) recited Al-Fatiha and said: "It is the Seven Oft-Repeated." (Narrated by Abu Hurayrah).

The reason this name is applied to Al-Fatiha is that it consists of seven verses. The reasons for calling it Al-Mathani are several:

1. Repetition in Prayer: It is repeated (tuthna) in every prayer, meaning it is recited in every rak'ah (unit of prayer).
2. What Follows It: Al-Zajjaj said it is called Mathani because what is recited along with it follows it (is appended to it).
3. Division into Two Halves: The verses of Al-Fatiha are divided into two parts. Evidence for this is the famous Hadith where the Prophet (PBUH) said: "God Almighty said: 'I have divided the Prayer between Myself and My servant into two halves.'"
4. Duality of Content: It is called Mathani because it consists of two parts: praise (thanā’) and supplication (du'ā'). Furthermore, the first half is the right of the Lordship (praise), and the second half is the right of servitude (supplication).
5. Two Revelations: Al-Fatiha is called Mathani because it was revealed twice: once in Mecca during the early revelations, and once in Medina.
6. Doubled Words: The words in it are doubled (repeated in structure), such as: {The Most Gracious, the Most Merciful * You alone we worship, and You alone we ask for help * Guide us to the straight path * The path of those upon whom You have bestowed favor} (Al-Fatiha: 2-7). In 'Umar's recitation, it included: "and not those who earn [Your] wrath, nor those who go astray."
7. Praise Content: Al-Zajjaj said it is called Mathani because it encompasses praise of God Almighty, which includes praising God, affirming His Oneness, and acknowledging His Sovereignty.

If we hold that {Seven of the Mathani} refers to Surah Al-Fatiha, there are two rulings derived from this:

Al-Qadi narrated from Abu Bakr Al-Asamm that Ibn Mas'ud used to write Al-Fatiha in his Mushaf (copy of the Qur'an) believing it was not part of the Qur'an. Perhaps his argument was that since the Seven Oft-Repeated were established to be Al-Fatiha, and God Almighty then conjoined the Seven Oft-Repeated with the "Great Qur'an" ({and the Great Qur'an}), and a conjunct must be different from the thing it is conjoined to, it followed that the Seven Oft-Repeated must be separate from the Qur'an.

However, this is problematic due to verses like: {And [mention] when We took from the prophets their covenant, and from you, and from Noah...} (Al-Ahzab: 7), and {...and His angels and His messengers and Gabriel and Michael} (Al-Baqarah: 98). In these cases, a part is mentioned, and then the whole or other parts are conjoined.

The opponent might reply that it is not impossible to mention the whole, and then conjoin a mention of some of its noblest parts. But here, the Seven Oft-Repeated are mentioned first, and then the Great Qur'an is conjoined. Therefore, difference must exist.

The correct answer is: Is a part not different from the whole? Why is this degree of difference not sufficient for a valid conjunction? (And God knows best.)

Since {Seven of the Mathani} refers to Al-Fatiha, this indicates that this Surah is the best chapter of the Qur'an in two respects:

1. Singling it out for mention, despite it being only a part of the Qur'an, must be due to its special honor and virtue.
2. God Almighty revealing it twice indicates its increased virtue and honor.

If this is established, then since the Messenger of God (PBUH) consistently recited it in all prayers throughout his life, and never substituted another Surah for it in any prayer, this indicates that it is obligatory for the accountable person to recite it in their prayer, and not substitute other verses of the Qur'an for it. Avoiding this substitution carries a great risk. (And God knows best.)

The Second Opinion on {Seven of the Mathani}: It refers to the Seven Long Chapters (Al-Tuwal). This is the view of Ibn 'Umar, and in some narrations, Sa'id ibn Jubayr and Mujahid. These are: Al-Baqarah, Al 'Imran, An-Nisa, Al-Ma'idah, Al-An'am, Al-A'raf, and Al-Anfal and At-Tawbah combined. They argued that these chapters are called Mathani because injunctions, legal limits, parables, and lessons are repeated (thunniyat) within them.

Al-Rabi' rejected this view, stating that this verse is Meccan, while most of these seven chapters are Medinan, and none of them were revealed in Mecca. How can this verse be applied to them?

Some answered this difficulty by saying that God Almighty revealed the entire Qur'an down to the lowest heaven, and then sent it down piecemeal to the Prophet (PBUH). Since God decreed its descent to the lowest heaven, it is counted among what He granted him, even if it had not yet been revealed to him.

One might argue: God Almighty said, {And indeed, We have granted you...}. This statement is only true if that thing has actually reached Muhammad (PBUH). As for what was sent down to the lowest heaven but has not yet reached Muhammad (PBUH), this statement is not true for it. Furthermore, the argument that decreeing its revelation to Muhammad (PBUH) is equivalent to its actual revelation is weak, as equating something not yet revealed with something already revealed contradicts the apparent meaning.

The Third Opinion on the Seven Oft-Repeated: It refers to the chapters that are shorter than the Long Chapters and the Hundreds (Mi'in), but longer than the Mufassal chapters. Some scholars chose this view, supporting it with the narration from Thawban that the Messenger of God (PBUH) said: "God gave me the Seven Long Chapters instead of the Torah, He gave me the Mi'in instead of the Gospel, and He gave me the Mathani instead of the Psalms, and He favored me with the Mufassal."

Al-Wahidi said: The reasoning for naming these chapters Mathani is the same as the reasoning for naming the Long Chapters Mathani. I say: If this interpretation is authentically from the Messenger of God (PBUH), then there is no objection. But if it is not authentic, this view is problematic, because we established that what is meant by the Seven Oft-Repeated must be superior to the rest of the chapters. Yet, they agree that these chapters they call Mathani are not superior to others. Therefore, applying "Seven Oft-Repeated" to those chapters is impossible.

The Fourth Opinion: The Seven Oft-Repeated is the entire Qur'an. This is narrated from Ibn 'Abbas in some reports, and it is the view of Tawus. Their evidence is God's statement: {a Book, whose verses are mutually reinforcing [Mathani]} (Az-Zumar: 23), where the entire Qur'an is described as Mathani.

Those who hold this view differed on the meaning of "Seven" and "Oft-Repeated":

1. The Seven: That the Qur'an is composed of seven sections (asba').
2. The Seven: That the Qur'an contains seven types of knowledge: Monotheism (Tawhid), Prophethood, the Hereafter, Divine Decree (Qada'), Predestination (Qadar), the states of the world, stories, and injunctions.
3. The Seven: That it contains commands, prohibitions, news, requests for news, calls, oaths, and parables.

As for describing the entire Qur'an as Mathani, it is because the proofs for Monotheism, Prophethood, and injunctions are repeated within it.

This view is also weak because if the Seven Oft-Repeated meant the entire Qur'an, then the conjunction {and the Great Qur'an} would be conjoining a thing to itself, which is impermissible.

They responded by saying that adding the conjunction particle (wa) is permissible due to the difference in wording, like the poet's verse:

To the noble king and the son of the brave, And the lion of the battalion in the crush.

Although this is permissible due to its occurrence in this specific verse, they agree that the general rule opposes it.

The Fifth Opinion: It is possible that "Seven" refers to Al-Fatiha (since it has seven verses), and "Al-Mathani" refers to the entire Qur'an. The meaning would be: "And indeed, We have granted you seven verses, which are Al-Fatiha, and it is among the Oft-Repeated, which is the Qur'an." This view is essentially the same as the first opinion; the difference is minor. (And God knows best.)

Issue 2: The Word 'Min' (Of/From) in {Seven of the Mathani}

Al-Zajjaj mentioned two possibilities for the word min in {Seven of the Mathani}:

1. It denotes partiality (tab'id) from the Qur'an, meaning: "We have granted you seven verses from the total verses that praise God, and We have granted you the Great Qur'an."
2. It is an extra particle (silah), meaning: "We have granted you seven, which are the Oft-Repeated," similar to {So shun the impurity of idols} (Al-Hajj: 30), where the meaning is "shun idols," not that some idols are impurity. (And God knows best.)

Prohibition of Coveting Worldly Goods

As for His statement {Do not extend your eyes toward that which We have given certain pairs of them to enjoy}: After informing His Messenger of the greatness of the religious favors bestowed upon him—namely, granting him the Seven Oft-Repeated and the Great Qur'an—He forbade him from desiring worldly life, prohibiting him from extending his eyes toward it out of longing.

There are several interpretations regarding the extension of the eye (madd al-'ayn):

The First Opinion: It is as if He said: "You have been given the Great Qur'an, so do not occupy your inner self and thoughts with turning toward the world." This is supported by the Hadith: "He is not one of us who does not enrich himself with the Qur'an." Abu Bakr said: "Whoever is given the Qur'an and thinks that someone else has been given a better worldly provision than him has diminished something great and magnified something small." It is also narrated that seven camel caravans belonging to the Jewish tribes of Banu Qurayzah and Banu Nadir arrived, containing various spoils, perfumes, jewels, and other goods. The Muslims said: "If this wealth were ours, we would use it for strength and spend it in the way of God." Then God said: "I have given you seven verses which are better than these seven caravans."

The Second Opinion: Ibn 'Abbas said: {Do not extend your eyes} means "Do not wish for what We have favored anyone with of worldly enjoyment." Al-Wahidi elaborated on this meaning, saying that extending one's eyes toward something only occurs when one gazes at it continuously, and continuous gazing indicates approval and desire. The Prophet (PBUH) did not gaze at worldly enjoyments he admired. It is narrated that he looked at the cattle of Banu Al-Mustaliq, which were covered in their own dung and urine, so he covered himself with his garment and recited this verse. The description "covered in their dung and urine" means their dung and urine had dried on their thighs when they were left idle during the spring season, causing their fat and flesh to increase, making them look their best.

The Third Opinion: Some said {Do not extend your eyes} means "Do not envy anyone for what they have been given of the world." Al-Qadi found this distant, because envy (hasad) is ugly for everyone, as it is desiring the removal of another's blessing, which amounts to objecting to God's judgment and decree. This is ugly for everyone, so how could it be specifically directed toward the Prophet (PBUH)?

As for {pairs of them} (azwajan minhum), Ibn Qutaybah said it means categories/sorts of disbelievers, as zawj in language means a kind or category. Then, {and do not grieve over them} if they do not believe, so that Islam may be strengthened by their presence and the believers revived by them. The essence is that {Do not extend your eyes toward that which We have given certain pairs of them to enjoy} is a prohibition against turning toward their wealth, and {and do not grieve over them} is a prohibition against turning toward them or giving them any status or weight in his heart.

Humility Towards Believers

Then He said: {And lower your wing to the believers}. Khafd (lowering) linguistically means the opposite of raising. Hence His statement on the Day of Resurrection: {Lowering and Exalting} (Al-Waqi'ah: 3), meaning it lowers the disobedient and exalts the obedient. So, khafd means putting down. A person's wing is their hand. Al-Layth said: A person's two hands are their two wings, as in {and draw your wing close to you out of fear} (Al-Qasas: 32). Lowering the wing is a metaphor for gentleness, kindness, and humility.

The purpose is that after forbidding him from looking toward those wealthy disbelievers, He commanded him to be humble toward the poor believers. This is similar to His statement: {humble toward the believers, mighty against the disbelievers} (Al-Ma'idah: 54), and His description of the Companions of the Messenger of God (PBUH): {harsh against the disbelievers, merciful among themselves} (Al-Fath: 29).

{And say, "Indeed, I am the clear Warner." * Just as We sent down to those who divide [the Scripture], * Who have made the Qur'an into parts [or sections].}