Al-Hajj: (3-4) And among people are those who...

There are several issues concerning these verses:

Issue 1: Regarding the Structure of the Discourse (Nathm)

There are two views on how this section connects to what precedes it:

1. First View: The Almighty previously informed about the terrors and severity of the Day of Resurrection and called people to piety (Taqwa). Then, in this verse, He specifies a group of people (mentioned previously) and informs about their argumentation.
2. Second View: Despite this severe warning, mentioning the shaking of the Hour and its hardships, some people argue about God without knowledge.

Furthermore, regarding the phrase "And among people" (ومن الناس), there are two views:

1. First View: They are those who deny the Resurrection. This is supported by the verse: "Has man not seen that We created him from a sperm-drop?" (Yasin: 77) until the end of that passage. Moreover, the verse preceding this one describes the Resurrection, and the verses following it also point to the Resurrection. Therefore, the argumentation mentioned here must be about the Resurrection.
2. Second View: This verse was revealed concerning Al-Nadr ibn Al-Harith, who used to deny the Qur'an, claiming it was mere tales of the ancients, and saying that what Muhammad brings is just like the stories I used to tell you about past generations. This is the view of Ibn Abbas (may Allah be pleased with him).

Issue 2: Permissibility of True Argumentation

By its implication, this verse indicates the permissibility of sound argumentation (المجادلة الحقة). Singling out argumentation that occurs without knowledge implies that argumentation with knowledge is permissible. Thus, false argumentation is what is meant by the verse: "He did not strike for you an example except in jest" (Az-Zukhruf: 58). True argumentation is what is meant by: "And argue with them in a way that is best" (An-Nahl: 125).

Issue 3: Regarding the phrase "and follows every rebellious devil" (ويتبع كل شيطان مريد)

There are two opinions:

1. It may refer to the devils among mankind—the leaders of the disbelievers who call others to disbelief besides God.
2. It refers to Iblis and his soldiers. Al-Zajjaj said that Al-Murīd and Al-Mārid mean one whose ambition is high and smooth. They say Sakhrah Mardā' (a smooth rock). This term can be used for others besides the devil if they exceed the limits appropriate for their kind.

As for the phrase "It is decreed for him" (كتب عليه), there are two interpretations:

1. The decree is written upon him, as if his misguidance was inscribed and marked upon him due to the clarity of his state.
2. It is decreed for him in the Umm al-Kitāb (the Preserved Tablet).

Note that this pronoun (الهاء) comes after mentioning the one who argues and after mentioning the devil. It could refer back to either one:

• If it refers to the arguer: It refers back to the singular noun (the person arguing). It is as if He said: It is decreed for whoever follows the devil that whoever allies with the devil, God will lead him astray from Paradise and guide him to the Fire. This is a severe warning from God, as if He is saying: It is decreed for someone in this state that he deserves this threat.
• If it refers to the devil: The meaning is: And every rebellious devil follows [him], and it is decreed for that devil that whoever accepts from him is in error. In this case too, it serves as a prohibition against following him.

This leads to further issues:

Al-Qadi Abd al-Jabbar said: If the meaning of "It is decreed for him" (كتب عليه) is "He has judged him" (قضى عليه), then it can only refer back to the one who follows the devil. This is because God cannot judge the devil as one who misleads; rather, He can judge the one who accepts [the devil] by saying: "I have led him astray from Paradise and guided him to the Fire." Our scholars (may Allah have mercy on them) said: Since this was decreed for him, if it did not occur, God's true report would become false, which is impossible. And anything that necessitates the impossible is also impossible. Therefore, its non-occurrence is impossible.

The verse indicates that the one who argues about God, if he does not know the truth, is blameworthy and subject to punishment. This implies that knowledge (المعارف) is not innate/necessary (ضرورية).

Al-Qadi suggests this verse indicates that arguing about God is not created by God's will and decree. If it were, it would not be attributed to following the devil, and it would not be correct to say the devil misleads him; rather, God would have misled him.

The Reply: This is countered by the issue of knowledge (as mentioned in Issue 2) and the issue of the caller/instigator (الداعي).

It has been read with both Fath (opening vowel) and Kasr (breaking vowel) on the pronoun in أنه.

• If read with Fath (أنَّهُ): The first anna (أنَّ) is the subject of the verb kutiba (كتب), and the second is coordinated with it.
• If read with Kasr (أنَّهُ): It is a narration of what was written, as if this statement was written upon him, similar to saying: "I wrote that God is the Rich, the Praiseworthy." Or it is based on the assumption of "it was said" (قيل), or that the verb kutiba (كتب) carries the meaning of "to say" (القول).

7 < O mankind, if you are in doubt about the Resurrection, then indeed We have created you from dust; then from a sperm-drop; then from a clinging clot; then from a chewed lump of flesh, partly formed and partly unformed, that We may make clear to you. And We cause to remain in the wombs whom We will to a specified term. Then We bring you out as infants; then [We develop you] that you may reach maturity. And among you is he who is caused to die, and among you is he who is returned to the most feeble [stage of] life, so that he will know nothing after [having possessed] knowledge. And you see the earth barren; but when We send down upon it rain, it vibrates and grows and brings forth every kind of beautiful growth. * That is because Allah is the Truth, and it is He who gives life to the dead, and that He is over all things competent. * And that the Hour is coming, there is no doubt about it, and that Allah will resurrect everyone in the graves. > 7

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