The Prophets (Al-Anbiya'): Verses 34–36

Context and Purpose

After establishing proof through the six previously mentioned worldly blessings (which are foundations of worldly favors), the Almighty follows up by indicating that He made this world not for permanence or duration, either for the world itself or for those created for it. Rather, He created it for trial and examination, and as a means to reach the Hereafter, which is the abode of eternity.

Exegesis of {And We did not grant immortality to any human before you} (21:34)

There are three interpretations regarding this verse:

1. First: Muqatil said that some people were claiming that the Prophet Muhammad (PBUH) would not die, so this verse was revealed.
2. Second: They might have anticipated his death and rejoiced in it. God negated this rejoicing by stating that He decreed that no human should have immortality in this world. Thus, neither you (the Prophet) nor they are exempt from death. If you die, will they remain? No. This is similar to the saying:

   "So tell those who gloat over us: Wake up! Those who gloat will meet what we have met."

3. Third: Since it became clear that he (PBUH) is the Seal of the Prophets, someone might assume he would not die, because if he died, his Law might change. Therefore, God alerted them that his condition regarding death is the same as that of other Prophets (peace be upon them).

Exegesis of {Every soul will taste death}

There are several discussions concerning this phrase:

First Discussion (The Scope of Nafs - Soul): This generality ('Aam) is qualified (Makhsoos). This is because God the Exalted says, {You know what is within Myself, but I do not know what is within Yourself} (Al-Ma'idah: 116), and death is impossible for Him. Furthermore, inanimate objects possess Nufus (souls/essences) but do not die. A qualified general statement remains authoritative in matters other than those excluded. This refutes the philosophers' view that human spirits, separated intellects, and celestial souls do not die.

Second Discussion (The Meaning of Dhawaq - Tasting): The term Dhawaq (tasting) cannot be taken literally here, as death is not a type of food to be tasted. Rather, tasting is a specific form of perception. Therefore, it can be interpreted metaphorically for perception in general. As for death itself, what is meant here are its precursors—the great pains—because death, before it comes into existence, cannot be perceived, and when it exists, the person is dead and perceives nothing.

Third Discussion (The Grammatical Structure): The possessive addition in Dha'iqat al-Mawt (tasting death) is in the sense of separation (Infiṣāl), as it refers to the future, similar to {not making the game lawful} (Al-Ma'idah: 1) and {as a gift reaching the Ka'bah} (Al-Ma'idah: 95).

Exegesis of {And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient} (2:155 - Note: The excerpt jumps to 21:35, which is translated below)

Exegesis of {And We will test you with evil and with good as a trial, and to Us you will be returned} (21:35)

There are several issues concerning this verse:

First Issue (The Necessity of Obligation): The trial (Ibtilā’) is only realized with religious obligation (Taklīf). Therefore, the verse indicates the occurrence of obligation. It shows that God the Exalted did not limit the obligated person to mere commands and prohibitions, even if they were difficult. Instead, He tested them with two things:

1. What He named good: worldly blessings such as health, pleasure, joy, and the ability to attain desires.
2. What He named evil: worldly harms such as poverty, pain, and all tribulations that befall the obligated person. The Almighty clarified that the servant, alongside obligation, oscillates between these two states, so that they may be thankful for the grants and patient during the hardships, thereby increasing their reward if they fulfill their duties.

Second Issue (The Nature of Testing): It is called a trial even though He knows what the actions of the created beings will be before their existence, because it is in the form of a test.

Third Issue (Grammar of Fitnah): The author of Al-Kashshāf stated that {as a trial} (Fitnah) is an emphatic verbal noun (Maṣdar Mu’akkid) for {We will test you} (Nabluwakkum) without using the same root word.

Fourth Issue (Reincarnation Argument): The proponents of transmigration (Tanasukh) used the phrase {and to Us you will be returned} as proof, arguing that returning implies prior presence in that place. The response is that this is mentioned metaphorically.

Fifth Issue (Meaning of Return): The meaning of {and to Us you will be returned} is that they will return to His judgment, accountability, and recompense. This refutes their denial of resurrection and return. The transmigrationists also used this verse, arguing that returning implies prior existence in this world. The Anthropomorphists (Mujassimah) argued that since we are bodies, our return to God implies that God is a body. The response to this has been provided in many previous places.

Exegesis of {And when those who disbelieve see you, they take you only in ridicule: "Is this the one who speaks about your gods?"} (21:36)

Al-Saddi and Muqatil reported that this verse was revealed concerning Abu Jahl. The Prophet (PBUH) passed by Abu Jahl while Abu Sufyan was with him. Abu Jahl said to Abu Sufyan, "This is the Prophet of Banu Abd Manaf." Abu Sufyan replied, "What do you object to him being a Prophet among Banu Abd Manaf?" The Prophet (PBUH) heard them and said to Abu Jahl, "I do not see you stopping until what happened to your uncle Al-Walid ibn Al-Mughirah befalls you. As for you, Abu Sufyan, you only said what you said out of tribal zeal." Then this verse was revealed.

God then explained this by saying, {Is this the one who disparages your gods?} The term Dhikr (mentioning) can be used for good or the opposite. If the context indicates one or the other, it is used without qualification. It is like saying to a man, "I heard so-and-so mentioning you." If the mentioner is a friend, it is praise; if an enemy, it is blame. This is like His saying, {We heard a youth mention them, who is called Abraham} (21:60). The meaning here is that he (the Prophet) invalidates their status as deities and makes their worship ugly.

Exegesis of {And they are disbelievers in the mention of the Most Merciful} (21:36)

The meaning is that they criticize him for mentioning their gods, which neither harm nor benefit, with evil, while they themselves are disbelievers in the mention of the Most Merciful—the Giver of blessings, the Creator, the Giver of life and death. There is no act uglier than this. Thus, their mockery, jesting, and condemnation return upon them without them realizing it.

It is also possible that {the mention of the Most Merciful} refers to the Qur'an and the Books. The repetition of the phrase {And they are disbelievers in the mention of the Most Merciful} serves two purposes: the first refers to the people who were performing that action (mockery), and the second clarifies their specific characteristic (disbelief). Furthermore, the repetition serves for emphasis and magnification of their deed.

Verses 37–41 (Excerpted from the end of the provided text)

{Man was created impatient. I will show you My signs, so do not ask Me to hasten it. And they say, "When is this promise, if you should be truthful?" If only those who disbelieve knew, at the time when they will not be able to ward off the Fire from their faces or from their backs, and they will not be helped. Rather, it will come to them suddenly, and they will be stunned by it, and they will not be able to repel it, nor will they be given respite. And messengers before you were certainly mocked, so that which they used to mock befell those who mocked them.}