Al-Furqan: (30-31) And the Messenger said, "O my Lord..."

When the disbelievers multiplied their corrupt objections and stubborn arguments, the Messenger (peace be upon him) felt distressed and complained about them to Allah, saying: {The Messenger said, "O my Lord, indeed my people have taken this Qur'an as a forsaken thing."}

There are several issues concerning this verse:

Issue 1: The Timing of the Statement

Most exegetes hold that this statement was uttered by the Messenger (PBUH) in this world.

Abu Muslim, however, suggested that the Messenger (PBUH) will say this in the Hereafter, similar to His saying: {And how will it be when We bring from every nation a witness and bring you against them as a witness?} (An-Nisa: 41).

The first view is preferable because it aligns with the literal wording, and because what Allah mentions afterward—{And thus have We appointed for every prophet an enemy from the criminals} (Al-Furqan: 31)—is a consolation to the Messenger (PBUH), which is only appropriate if this statement actually occurred from him.

Issue 2: The Meaning of Mahjūran (Forsaken Thing)

Two meanings are mentioned for mahjūran:

1. It derives from hijr (abandonment), meaning they abandoned belief in him and did not accept him, turning away from listening to him.
2. It derives from ahjara fīhi (to speak ill of something), with the preposition fī being omitted. This is supported by the verse: {being arrogant concerning it, talking nonsense at night.} (Al-Mu'minun: 67). Their abandonment involved calling it magic, poetry, lies, or mere rambling (hajar).

It is narrated from Anas that the Prophet (PBUH) said: "Whoever learns the Qur'an, teaches it, and hangs a copy of the Mushaf but does not attend to it or look into it, will come on the Day of Resurrection clinging to it, saying, 'O Lord of the Worlds, this servant of Yours has taken me as a forsaken thing! Judge between me and him.'"

Then, Allah consoles His Messenger (PBUH) and comforts him by saying: {And thus have We appointed for every prophet an enemy from the criminals.} By this, Allah clarified that the Prophet (PBUH) has an example in the previous prophets, so he should be patient with what he receives from his people, just as they were patient.

There are further issues here:

Our scholars used this verse as evidence that Allah created both good and evil. Their argument is that the phrase {We have appointed for every prophet an enemy} indicates that this enmity is from Allah's appointment. Unquestionably, this enmity is disbelief (kufr).

Al-Jubba'i argued that the meaning of ja'alna (We appointed) here is tabyīn (making clear). Since Allah clarified that they are enemies, it is permissible to say, "We appointed them as his enemies," just as if a judge declares someone a thief, it is said, "He made him a thief," similar to how a ruler is declared just or declared wicked and discredited.

Al-Ka'bi argued that since Allah commanded the prophets to be hostile toward the disbelievers, and the disbelievers' hostility toward the prophets results, Allah's statement is permissible because Allah is the one who prompted the Prophet to the call that consequently brought about that enmity.

Abu Muslim suggested that al-'aduww (enemy) might mean distant, as enmity implies distancing, just as support (nasr) implies closeness and backing. Allah has distanced the believers from the disbelievers.

The Refutation:

1. Regarding the first argument (clarification): Clarification is never termed ja'l (appointment/creation). If someone explains the existence and eternity of the Creator to another, one does not say, "He appointed the Creator and appointed His eternity."
2. Regarding the second argument (command leading to enmity): Did the command from Allah have an effect on the enmity arising in their hearts, or not?
   • If it did have an effect, the argument is established, because their enmity toward the Prophet (PBUH) is disbelief (kufr). If Allah commanded the Prophet to do something that results in that enmity, then He commanded something that results in the occurrence of disbelief.
   • If it had no effect whatsoever, then it is completely disconnected from the enmity, making it impossible to attribute it to Allah. This refutes Abu Muslim's view.

One might ask: The statement of the Prophet Muhammad (PBUH)—{The Messenger said, "O my Lord, indeed my people have taken this Qur'an as a forsaken thing"}—is semantically similar to what Noah (PBUH) said: {My Lord, indeed I have called my people night and day, But my call increased them not except in fleeing} (Noah: 5-6). Since the purpose of Noah's statement was the descent of punishment, why is this appropriate for Muhammad (PBUH), who is described by Allah as a mercy to the worlds ({And We have not sent you except as a mercy to the worlds} [Al-Anbiya: 107])?

The Answer: Noah (PBUH) called down punishment upon them after mentioning his efforts. However, when Muhammad (PBUH) mentioned this, he did not call down punishment but waited. When Allah responded by saying, {And thus have We appointed for every prophet an enemy from the criminals}, this served as a command for him to be patient with that and refrain from supplicating against them. Thus, the difference is clear.

The phrase {We appointed} is a form of speech used by the great and majestic, used when He refers to Himself in contexts of glorification. When He mentions giving something, that gift must be great, as in {And We have certainly given you the Seven Oft-Repeated [Verses]} (Al-Hijr: 87) and {Indeed, We have granted you al-Kawthar} (Al-Kawthar: 1). How can this majestic form be appropriate for a "gift" that is enmity, which is the source of harm in religion and the world?

The Answer: The creation of enmity is a means for the increase of hardship, which in turn necessitates a greater reward. (And Allah knows best.)

The word 'aduww (enemy) can refer to a single person or a group, as in {Indeed, they are an enemy to me} (Ash-Shu'ara: 77). It is mentioned in the exegesis that the enemy of the Messenger (PBUH) was Abu Jahl.

As for His saying: {And sufficient is your Lord as a Guide and a Helper}:

Al-Zajjaj said the letter bā' (in bi-rabbika) is superfluous, meaning: "Your Lord is sufficient as a Guide and a Helper." Hādiyan (Guide) and Nasīran (Helper) are in the accusative case (naṣb) as states (ḥāl). Hādiyan guides toward the benefits of religion and the world, and Nasīran (Helper) against enemies. This is similar to: {Sufficient for you is Allah, O Prophet, and for those who follow you of the believers.} (Al-Anfal: 64).

< {And those who disbelieve say, "Why was the Qur'an not sent down to him all at once?" Thus [We have done so] that We may strengthen your heart thereby, and We have recited it to you progressively. And they will not come to you with any example except that We bring you the truth and better in explanation. Those who are gathered to Hell on their faces—those are worse in place and further astray in way.} >