Tafsir of An-Nur 24:55

Surah An-Nur (The Light): Verse 55

Translation and Exegesis (Tafsir) based on Mafatih al-Ghayb

Translation: Allah has promised those who believe among you and do righteous deeds that He will surely make them successors in the land, just as He made those before them successors. And He will surely establish for them their religion which He has approved for them, and He will surely change their state from after their fear to security. They will worship Me, associating nothing with Me. And whoever disbelieves after this—then those are the defiantly disobedient (Fāsiqūn).

The structure implies an address: "O Messenger, proclaim this, and O believers, obey!"

Allah has promised those who combine faith (Imān) and righteous deeds (Amal Sālih) that He will grant them succession (Istikhlaf) on Earth, making them dominant and owners, just as He did for those before them, such as David and Solomon (peace be upon them). He will also establish their chosen religion for them by supporting them with victory and honor, and He will replace their fear of the enemy with security, enabling them to worship Him in safety, associating no partners with Him. Whoever disbelieves after this promise and apostatizes—they are the defiantly disobedient (Fāsiqūn).

This verse encompasses many fundamental theological principles. We will address their main points:

The First Issue: Allah is a Speaker (Mutakallim)

The phrase "Allah has promised..." (Wa‘ada Allāh) indicates that the Almighty is a Speaker, as promising (Wa‘d) is a type of speech. Furthermore, the one described by a genus (speech) is described by its species. Since Allah is a sovereign to be obeyed, He must be capable of promising His allies and threatening His enemies. Thus, His attribute of being a Speaker is established.

The Second Issue: Allah's Foreknowledge

The verse proves that Allah knows things before they occur, contrary to Hishām ibn al-Ḥakam, who argued He does not know them prior to their occurrence. The proof here is that Allah informed about a future event in detail, and what was reported has indeed occurred exactly as stated. Such a report is only valid if based on prior knowledge.

The Third Issue: Allah is Living and Capable

The verse proves that Allah is Living (Ḥayy) and capable of all possibilities (Qādir ‘alā jamī‘ al-mumkināt). This is because He stated: "He will surely make them successors... and He will surely establish for them their religion... and He will surely change their state from after their fear to security." Since all these things have happened, and their occurrence is only sound if originating from the One capable of all things, this is proven.

The Fourth Issue: Allah is Worthy of Worship

The verse indicates that Allah alone deserves worship, as He said: "They will worship Me" (Ya‘budūnani).

The Mu‘tazilah argue that this verse shows Allah’s actions are motivated by a purpose (gharaḍ), because the meaning is "so that they may worship Me" (li-ya‘budūnani). They also argue it shows Allah desires worship from everyone, as whoever acts for a purpose must desire that purpose.

The Fifth Issue: Allah is Free from Partnership

The verse demonstrates that Allah is transcendent above having a partner, due to His statement: "associating nothing with Me" (lā yushrikūna bī shay’an). This negates a second deity and confirms that worshipping anyone other than Allah is impermissible, whether it be a star (as the Sabians claim) or an idol (as the idolaters claim).

The Sixth Issue: The Prophethood of Muhammad (PBUH)

The verse proves the truthfulness of the prophethood of Muhammad (PBUH) because he informed about the unseen in His statement: "He will surely make them successors... and He will surely establish for them their religion... and He will surely change their state from after their fear to security." This reported event has occurred exactly as foretold. Such a report is a miracle (mu‘jiz), and a miracle is proof of truthfulness, thus proving the veracity of Muhammad (PBUH).

The Seventh Issue: The Distinction Between Faith and Righteous Deeds

The verse indicates that righteous deeds (al-‘amal al-ṣāliḥ) are separate from the definition (musammā) of faith (al-īmān), contrary to the Mu‘tazilah view. This is because righteous deeds are conjoined (ma‘ṭūf) to faith; the conjoined is distinct from the thing it is conjoined to.

The Eighth Issue: The Imamate of the Four Imams (Ahl al-Sunnah View)

The verse indicates the Imamate of the Four Imams. Allah promised those who believed and did righteous deeds among those present during the time of Muhammad (PBUH) that "He will surely make them successors in the land," as He made those before them successors, and establish their approved religion, and change their fear to security.

It is known that this promise, after the Prophet (PBUH), refers to these individuals, because succession only occurs after the Prophet. Since there is no Prophet after him (as he is the Seal of the Prophets), this succession must refer to the path of the Imamate (ṭarīqat al-imāmah).

It is known that the succession described with these characteristics occurred during the days of Abu Bakr, Umar, and Uthman, because during their time, great conquests occurred, the religion was established, and security was achieved. This did not fully occur during the time of Ali (RA) because he was occupied fighting those who opposed him among the people of prayer, rather than fighting the disbelievers. Thus, the verse indicates the validity of the Caliphate of these three.

Addressing Counterarguments (Refutation of the Rāfiḍah):

1. Objection: The apparent meaning of the verse implies that every believer who does righteous deeds will receive succession, which did not happen.
   • Response: The word "min" (minakum) implies partiality (tab‘īḍ), meaning only some of them.

2. Objection: Perhaps "make them successors" (layastakhlifannahum) means only that Allah will settle them on the land and grant them authority to act, not the specific divine succession (khilāfat Allāh). This is supported by "just as He made those before them successors," and the succession of those before them was not through the path of Imamate.
   • Response: The succession mentioned previously (like David/Solomon) did involve the path of Imamate/Caliphate.

3. Objection: It cannot refer to the succession of the Messenger of Allah (PBUH) because, according to your doctrine (Shī‘a), he did not appoint anyone by name. Ali (RA) is reported to have said, "I leave you as the Messenger of Allah left you."
   • Response: While it is our doctrine that he did not appoint anyone by specific designation (ta‘yīn), he did appoint by describing the quality (waṣf) and commanding selection (ikhtiyār). It is not impossible that Allah appointed these four Imams, and the Messenger also appointed them based on description. This is why they called Abu Bakr "Khalifat Rasul Allah" (Successor of the Messenger of Allah). The statement that he did not appoint anyone refers to specific designation.

4. Objection: Perhaps the intended meaning is Ali (RA) alone, as the singular can be referred to in the plural form out of reverence, like in the verse "Indeed, We sent it down on the Night of Decree" (Qadr: 1), or regarding Ali (RA): "And those who establish prayer and give zakāh, and they are bowing" (Mā’idah: 55).
   • Response: Referring the plural form to a singular is metaphorical (majāz), which contradicts the primary meaning (al-aṣl).

5. Objection: Perhaps the intended meaning is the Twelve Imams.
   • Response: This is false for two reasons: First, the phrase "minakum" (minakum) indicates that this address was to those present (ḥāḍirīn), and these Imams were not present. Second, Allah promised them power, might, and prevalence in the world, which did not occur for them (in the way the first three Caliphs experienced it).

Conclusion on the Eighth Issue:

The verse thus proves the Imamate of the Four Caliphs and refutes the claims of the Rāfiḍah who criticize Abu Bakr, Umar, and Uthman, as well as the claims of the Khawārij who criticize Uthman and Ali.

Regarding "He will surely make them successors" (layastakhlifannahum):

Someone might ask: Where is the oath (qasam) that is met by the Lām and Nūn in layastakhlifannahum? Answer: The oath is omitted (maḥdhūf). The meaning is: "Allah promised them, and swore He would surely make them successors." Or, Allah's promise itself is considered equivalent to an oath in its certainty, so it is treated as if it were preceded by an oath, as if He said: "Allah swears He will surely make them successors."

Regarding "just as He made those before them successors" (kamā istakhlafa alladhīna min qablihim):

This refers to the succession of Aaron, Joshua, David, and Solomon (peace be upon them). The structure is: He will surely make them successors with a succession like the succession of those before them from these Prophets. It is read in variant recitations (qirā’āt) with the tā’ in istakhlafa being either dammah/kasrah or fatḥah.

Regarding "and He will surely establish for them their religion which He has approved for them" (walayumakkinanna lahum dīnahum alladhī iḍtarḍā lahum):

The meaning is that He will firmly establish their religion, which is Islam. Ibn Kathir, ‘Āṣim, and Ya‘qūb read walayubaddilannahum (with the Lām of tabdīl being lightened/omitted). The rest read it with the Lām being stressed/doubled (mushaddad). We have previously explained the difference between the two forms of ibdāl (change) in the verse: "We changed their skins for others" (An-Nisā’: 56).

Regarding "They will worship Me, associating nothing with Me" (ya‘budūnani lā yushrikūna bī shay’an):

This indicates that those intended by the promise will not deviate from worshipping Allah to polytheism (shirk). Al-Zajjāj suggests this phrase could be in the accusative case (naṣb) indicating a circumstantial state (ḥāl), meaning: Allah promised those who believe... while they are worshipping and being sincere to Allah, that He will do such and such for them. Alternatively, it could be a new, supplementary sentence (isti’nāf) serving as praise for them.

Regarding "And whoever disbelieves after this" (wa man kafar ba‘da dhālik):

Meaning, whoever denies the truth of these blessings, "then those are the defiantly disobedient (fa’ulā’ika hum al-fāsiqūn)," meaning the disobedient (al-‘āṣūn).

Translation: And establish the prayer, and give zakāh, and obey the Messenger, that you may receive mercy.

Translation: Do not think that those who disbelieve have escaped [Allah's power] on the earth. Their refuge will be the Fire, and wretched is the destination.