Tā Hā: (113–114) And thus We have sent it down as an Arabic Qur'an...

Exegesis of Verses 113–114

It is to be understood that His saying, {And thus} (وكذلك) is connected to His previous statement, {Thus We relate to you} (كذلك نقص). This means: In the same manner and following the same path, We have sent down the entire Qur'an.

Then, the Qur'an is described by two attributes:

1. Being in Arabic: So that the Arabs may understand it, recognize its inimitability (I'jāz), its structure, and how it transcends the nature of human speech.
2. {And We have diversified therein threats} (وصرفنا فيه من الوعيد): Meaning, We have repeated and detailed the warnings. The explanation of religious duties (Farā'iḍ) and prohibitions (Maḥārim) falls under these threats, because threats relate to actions, and repeating them necessitates clarifying the rulings.

Therefore, He said: {that they may become righteous} (لعلهم يتقون). What is intended here is avoiding prohibitions and abandoning obligations. The word la'alla (perhaps/that) has already been explained in Sūrat al-Baqarah in the verse: {...that you may become righteous} (Al-Baqarah: 183).

Regarding His saying: {Or that it may bring them a reminder} (أو يحدث لهم ذكرا), there are two interpretations:

The First View: The meaning is that We sent down the Qur'an so that they might become righteous (i.e., abstaining from what is improper), OR that the Qur'an might bring them a reminder that calls them to obedience and doing what is proper. This view raises several questions:

• Question 1: How can the Qur'an cause a reminder to occur?
  • Answer: Since the reminder occurs upon its recitation, the reminder is attributed to the Qur'an.
• Question 2: Why is the reminder attributed to the Qur'an, but righteousness (Taqwā) is not?
  • Answer: Righteousness is the abstention from evil deeds, which is a continuation of the original state of non-action. Therefore, it cannot be ascribed to the Qur'an. However, the occurrence of a reminder is a new event that did not exist before, so it is permissible to attribute its occurrence to the Qur'an.
• Question 3: The particle aw (أو - or) implies mutual exclusivity, yet there is no contradiction between righteousness and the occurrence of a reminder; in fact, righteousness is not sound without a reminder. What is the meaning of aw then?
  • Answer: This is like saying, "Sit with Al-Ḥasan or Ibn Sīrīn," meaning, "Do not be devoid of either of them." Similarly, here it means: Do not be devoid of either righteousness or a reminder.

The Second View: We sent down the Qur'an so that they might become righteous. If that does not happen, then at the very least, the Qur'an may bring them {a reminder, honor, and a good reputation} (ذكرا وشرفا وصيتا حسنا).

Based on these two possibilities, the revelation of the Qur'an aims for righteousness.

Then, when the Almighty magnified the matter of the Qur'an, He followed it by magnifying Himself, saying: {So exalted is Allāh, the True King} (فتعالى الله الملك الحق). This is a reminder that His creation is obligated to revere Him. He described Himself as The Truth (الحق) because His dominion does not cease or change, it is not derived from anyone else, and no one is more deserving of it. Hence, He is described thus.

{Exalted is Allāh} (تعالى) is derived from 'uluww (loftiness). It is established that His loftiness, greatness, and Lordship (Rubūbiyyah) are one and the same: being characterized by attributes of majesty that neither imagination nor intellect can fully grasp. He is transcendent from needing benefit or being harmed.

Therefore, the Almighty sent down the Qur'an so that they might abstain from what is improper and proceed toward what is proper. Furthermore, the Almighty is transcendent from being perfected by their obedience or harmed by their sins. Obedience occurs only through His enabling and facilitation, and sins occur as a just decree from Him. Everyone is facilitated toward what they were created for.

Regarding His saying: {And do not hasten with the Qur'an before its revelation is completed to you} (ولا تعجل بالقرءان من قبل إن يقضى إليك وحيه), there are several issues:

There are two views:

The First View (Abū Muslim): The discourse ends at His saying, {And they ask you about the mountains} (Tā Hā: 105), and then {And do not hasten with the Qur'an} is a new, independent address, as if He said: "They ask you, and do not hasten with the Qur'an."

The Second View: It is narrated that the Prophet (peace be upon him) feared missing something while Gabriel was reciting, so he would recite along with him. Thus, he was commanded to remain silent while the Angel recited, and then take it after the Angel finished. This is because Allāh, the Exalted, explained the benefit of the Qur'an for the accountable, clarified that He is transcendent from all impropriety, and is characterized by goodness and mercy. Whoever is like this must protect His Messenger from error and forgetfulness regarding the revelation. Once security from error and forgetfulness was established, He said: {And do not hasten with the Qur'an}.

{And do not hasten with the Qur'an} can mean:

1. Do not hasten in reciting it to yourself.
2. Do not hasten in conveying it to others.
3. Do not hasten in believing its apparent meaning.
4. Do not hasten in explaining to others what its apparent meaning implies.

As for {before its revelation is completed to you} (من قبل إن يقضى إليك وحيه), it can mean:

1. Before its completion is decreed to you.
2. Before its clarification is decreed to you.

Since both completion and clarification can only be achieved through revelation, and it is known that the Prophet (PBUH) was not forbidden from reciting it to memorize and convey it, the intended meaning is: Do not prompt yourself or prompt others to act upon it until its completion, or its clarification, or both, become evident through revelation. This is because one must pause regarding the meaning of speech until its conclusion arrives, as exceptions, conditions, or other specifications might follow immediately. This is the precise interpretation of the verse.

Let us mention the sayings of the commentators:

1. This is like His saying: {Move not your tongue with it to hasten it} (Al-Qiyāmah: 16). The Prophet (PBUH) was eager to receive the Qur'an from Gabriel (peace be upon him) and would hasten to recite it before Gabriel finished, fearing forgetfulness. He was told: Do not hasten until the revelation is complete, so that your reception of it is deliberate and calm, and Allāh will increase you in understanding and knowledge. This is the view of Muqātil, Al-Suddi, and 'Aṭā' narrated from Ibn 'Abbās (may Allāh be pleased with them).
2. Do not hasten with the Qur'an by reciting its meanings to your companions before the clarification of those meanings is revealed to you. This is the view of Mujāhid and Qatādah.
3. Al-Ḍaḥḥāk said: The people of Mecca and the Bishop of Najrān asked the Prophet (PBUH) about certain matters, giving him a three-day deadline. The revelation was delayed, and rumors spread that the Jews had overcome Muhammad. Then Allāh revealed this verse: {And do not hasten with the Qur'an}—meaning, its descent—{before its revelation is completed to you} from the Preserved Tablet to Isrāfīl, from him to Gabriel, and from him to you. Then, {And say: My Lord, increase me in knowledge}.
4. Al-Ḥasan narrated: A woman came to the Prophet (PBUH) saying, "My husband slapped my face." He replied, "Retaliation is due between you." Then the verse {And do not hasten with the Qur'an} was revealed, and the Messenger of Allāh (PBUH) refrained from retaliation until the revelation of {Men are the protectors and maintainers of women} (An-Nisā': 34). This view is remote, and reliance should be placed on the first detailed explanation.

Regarding His saying: {And say: My Lord, increase me in knowledge} (وقل رب زدنى علما), the meaning is that the Almighty commanded him to resort to Allāh for an increase in knowledge that would manifest with the completion of the Qur'an or the clarification of what was revealed to him.

Answer: Perhaps he did it through Ijtihād (independent reasoning), and it was better to refrain from it, which is why he was forbidden.

Verses 115–119

{And We had already taken a covenant from Adam before, but he forgot, and We found in him no firm resolve.}

{And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblīs; he refused.}

{So We said, "O Adam, indeed, this is an enemy to you and to your wife. So let him not evict you from Paradise, lest you suffer.}

{Indeed, for you [is the assurance] that you will not be hungry therein or be unclothed,}

{And that you will not be thirsty therein or be exposed to the sun.}

Exegesis of Verses 115–119

{And We had already taken a covenant from Adam before} (ولقد عهدنآ إلىءادم من قبل): This refers to the covenant regarding the prohibition of the tree.

{but he forgot} (فنسى): Meaning, he neglected or abandoned the commitment, not that he forgot the command itself.

{and We found in him no firm resolve} (ولم نجد له عزما): Meaning, no strong determination to adhere to the covenant against the temptation of the enemy.

{And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblīs; he refused.} (وإذ قلنا للملائكة اسجدوا لأدم فسجدوا إلا إبليس أبى): This is a clear statement of the command and the response.

{So We said, "O Adam, indeed, this is an enemy to you and to your wife. So let him not evict you from Paradise, lest you suffer.} (فقلنا ياأادم إن هاذا عدو لك ولزوجك فلا يخرجنكما من الجنة فتشقى): This is a warning given after the fall, or perhaps a warning given before the fall, emphasizing the consequence of disobedience. The phrase {lest you suffer} (فتشقى) refers to the hardship and toil associated with life outside Paradise.

{Indeed, for you [is the assurance] that you will not be hungry therein or be unclothed, And that you will not be thirsty therein or be exposed to the sun.} (إن لك ألا تجوع فيها ولا تعرى * وأنك لا تظمؤا فيها ولا تضحى): These verses detail the blessings of Paradise, confirming that in that abode, the basic needs and physical discomforts of the earthly existence (hunger, nakedness, thirst, exposure to heat) are entirely absent.