Al-Isra: (53 - 55) And say to My servants...

Verse 53: And say to My servants that they should speak that which is best.

Know that concerning the phrase {Say to My servants} there are two opinions:

The First Opinion: It refers to the believers. This is because the term 'ibād (servants) in most Quranic verses is specific to the believers. Allah says: {So give good tidings to My servants, who listen to the word} (Az-Zumar: 17-18), and {Enter among My servants} (Al-Fajr: 29), and {A spring from which the servants of Allah drink} (Al-Insan: 6).

If you know this, then we say: After Allah mentioned the definitive proof for refuting polytheism—which is His saying: {If there were with Him other gods, as they say, then they would have sought a way to the Owner of the Throne} (Al-Isra: 42)—and mentioned the definitive proof for the resurrection—which is His saying: {Say, "He who created you the first time"} (Al-Isra: 51)—He then said in this verse: "O Muhammad, say to My servants: when you intend to present the proof against opponents, mention those proofs in the best manner."

This means that the presentation of the proof should not be mixed with cursing or abuse. Similar to this verse is His saying: {Invite to the way of your Lord with wisdom and good instruction} (An-Nahl: 125), and {And do not argue with the People of the Scripture except in a way that is best} (Al-Ankabut: 46).

This is because if the presentation of the proof is mixed with any abuse or cursing, they will respond to you in kind, as He said: {And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge} (Al-An'am: 108). Anger will increase, aversion will become complete, and the intended goal will be prevented. However, if one limits oneself to presenting the proof in the best manner, free from abuse and harm, it will have a strong impact on the heart. This is what is meant by {Say to My servants that they should speak that which is best}.

Furthermore, Allah draws attention to the benefit of this approach, saying: {Indeed, Satan incites discord among them}, encompassing both parties (the caller and the called). Meaning, whenever the argument becomes harsh, mixed with vulgarity, it becomes a cause for the eruption of strife.

Then He said: {Indeed, Satan has always been to man an open enemy}. The meaning is that the enmity between Satan and man is an ancient enmity. Allah recounts him saying: {Then I will surely come to them from before them and from behind them and on their right and on their left} (Al-A'raf: 17), and {Like the example of Satan: when he said to man, "Disbelieve," then when he disbelieved he said, "Indeed, I am free of you. Indeed, I fear Allah, Lord of the worlds"} (Al-Hashr: 16). And He said: {And when Satan made their deeds seem attractive to them} (Al-Anfal: 48), and {There is no victor over you today from the people, and indeed, I am your neighbor... Indeed, I am free of you} (Al-Anfal: 48).

Then Allah said: {Your Lord knows best about you. If He wills, He will have mercy upon you, or if He wills, He will punish you}. Know that we are currently discussing the assumption that {Say to My servants} means the believers. Under this assumption, His saying {Your Lord knows best about you} is an address to the believers. The meaning is: If He wills, He will have mercy upon you—and that mercy refers to salvation from the disbelievers of Mecca and their harm—or if He wills, He will punish you by allowing them to prevail over you. Then He said to Muhammad (peace be upon him): {And We have not sent you over them as a guardian}, meaning a protector or guarantor. So, occupy yourself with the call, and nothing is upon you regarding their disbelief; if Allah wills their guidance, He guides them, otherwise not.

The Second Opinion: That what is meant by {Say to My servants} is the disbelievers. This is because the purpose of these verses is Da'wah (invitation to Islam). In such a context, it is not unlikely that they should be addressed with good speech, so that it becomes a means to attract their hearts and incline their nature toward accepting the true religion.

It is as if Allah said: "O Muhammad, tell My servants who acknowledge that they are My servants to say that which is best." This is because, before considering the proofs and clear signs, it is known by necessity that describing Allah with Tawhid (Oneness) and being free from partners and rivals is better than affirming partners and rivals. And describing Him as capable of resurrection and revival after death is better than describing Him as incapable of that.

He should make them aware that they should not persist in those false doctrines out of adherence to their ancestors, because the instigator of such adherence is Satan, and Satan is an enemy. Therefore, his words should not be heeded. Then He said to them: {Your Lord knows best about you. If He wills, He will have mercy upon you} by granting you success in faith, guidance, and knowledge. {Or if He wills, He will punish you} by keeping you upon disbelief, so He punishes you. However, that Will is hidden from you, so strive yourselves in seeking the true religion, and do not persist in falsehood and ignorance lest you be deprived of eternal felicity and everlasting good. Then He said to Muhammad (peace be upon him): {And We have not sent you over them as a guardian}, meaning, do not make the matter severe for them, nor be harsh with them in speech. The purpose of all these words is to show gentleness and kindness during the invitation, as this is what impacts the heart and achieves the intended goal.

Then He said: {And your Lord knows best who is in the heavens and on earth}. The meaning is that after He said previously: {Your Lord knows best about you}, He followed it with: {And your Lord knows best who is in the heavens and on earth}. This means that His knowledge is not limited to you or your conditions, but His knowledge encompasses all existing and non-existing things, and all entities of the earths and the heavens. Thus, He knows the condition of everyone and knows what is appropriate for them regarding benefit and harm. For this reason, He favored some prophets over others, gave Moses the Torah, David the Psalms, and Jesus the Gospel. It is therefore not unlikely that He gave Muhammad the Qur'an, and it is not unlikely that He favored him over all creation.

If it is asked: What is the reason for singling out David (peace be upon him) in this context?

We reply: There are several aspects:

The First Aspect: Allah mentioned that He favored some prophets over others. Then He said: {And We gave David the Psalms}. This means that David was a great king, yet Allah did not mention the kingship He granted him, but mentioned the Book He granted him, indicating that the favor mentioned previously refers to favor in knowledge and religion, not in wealth.

The Second Aspect: The reason for singling him out is that Allah wrote in the Psalms that Muhammad is the Seal of the Prophets and that his Ummah (nation) is the best of nations. Allah says: {And certainly did We write in the Zabur after the Reminder, "Indeed, My righteous servants shall inherit the earth"} (Al-Anbiya: 105), and they are Muhammad and his Ummah.

If it is asked: Is Zabur definite or indefinite, as in {in the Zabur}?

We reply: The indefiniteness here indicates the greatness of its status, because Zabur is derived from Mazbur (that which is written), so it means "a book." Thus, the indefiniteness means it is perfect in its quality as a book.

The Third Aspect: The reason is that the Quraysh disbelievers were not people of deep thought and debate; rather, they would refer to the Jews to extract doubts. The Jews used to say that there is no prophet after Moses and no book after the Torah. Allah refuted their statement by revealing the Psalms to David. Hamzah recited it as {Zabūran} (with a ḍammah on the zāy), and we explained the reason for this at the end of Surah An-Nisa (4:163).

Verses 55 - 56: Say, "Call upon those you claim besides Him..."

{Say, "Call upon those you claim besides Him [as deities]; and they do not possess [power to] remove harm from you or avert it.}

{Those whom they invoke, they themselves seek means of nearness to their Lord, [striving as to] which of them is nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is something to be cautious of.}