| Al 'Imran: (137 - 138) Precedent has passed...

Know that when Allah Almighty promised forgiveness and Paradise for obedience and repentance from sin, He followed it by mentioning what would motivate them to perform obedience and repent from sin: contemplating the conditions of past generations—both the obedient and the disobedient—saying: {Precedent has passed before you...}

There are several issues concerning this verse:

Issue 1: The Meaning of Sunan (Precedents/Ways)

Al-Wahidi said: The origin of khuluw (passing/being empty) in language means solitude. An empty place is one isolated from its inhabitants. It is also used for time, meaning past, because what has passed is isolated from existence and empty of it, just like the past nations (al-umam al-khāliyah).

As for sunnah (way/precedent), it means the straight path and the followed example. There are different views on the derivation of this word:

1. First View: It is derived from sanna al-mā’ yasinnuhu (he poured water continuously). Al-sann is the pouring of water. The Arabs likened the straight path to poured water because the continuous succession of its parts in one manner makes it seem like a single entity. In this case, sunnah is fi'lah (a pattern of action) meaning maf'ūl (that which is done).
2. Second View: It is derived from sanantu an-naṣl wa as-sinān (I sharpened the blade and the spearhead). Thus, the action attributed to the Prophet (peace be upon him) is called sunnah in the sense that it is masnūn (sharpened/established).
3. Third View: It is derived from the saying: sanna al-ibil (he managed the camels well). The action that the Prophet (peace be upon him) maintained consistently is called sunnah in the sense that he managed and sustained it excellently.

Issue 2: The Intended Meaning of the Verse

The meaning of the verse is: The ways (precedents) of Allah concerning past nations have already passed. Scholars differed regarding what these ways were:

• The Majority of Commentators hold that it refers to the ways of destruction and annihilation, evidenced by the subsequent verse: {So look how the end of those who denied was}. This is because they opposed the Prophets and Messengers out of eagerness for worldly gain and seeking its pleasures, yet they perished, leaving no trace of their worldly possessions, while the curse in this world and punishment in the Hereafter remained upon them. Allah encouraged the Ummah of Muhammad (peace be upon him) to contemplate the conditions of these predecessors so that it would motivate them toward faith in Allah and His Messengers and turning away from worldly leadership and seeking status.
• Mujahid said that it refers to Allah's ways concerning both the disbelievers and the believers. Since the world remains, it is not permanent for either the believer or the disbeliever. However, the believer retains beautiful praise in this world and a great reward in the Hereafter, while the disbeliever remains subject to curses in this world and punishment in the Hereafter.
• Furthermore, Allah said: {So look how the end of those who denied was} because contemplating the state of one group is sufficient to know the state of the other. Also, the purpose is to warn the disbelievers away from their disbelief, which is known only by contemplating the conditions of the deniers and opponents.

Similar verses include:

• {And certainly did Our Word precede for Our servants, the messengers, Indeed, they would be aided. Indeed, Our host, they will be the victors.} (As-Saffat: 171-173)
• {And the end result belongs to the righteous.} (Al-A'raf: 128; Al-Qasas: 83)
• {Indeed, My righteous servants shall inherit the earth.} (Al-Anbiya: 105)

Issue 3: The Command to Travel and the Nature of the Explanation

The command {So travel throughout the land and observe} (An-Nahl: 36, referenced here) is not necessarily a strict obligation, but rather its purpose is to attain knowledge of their conditions. If this knowledge is achieved without traveling, the objective is met. It is also possible that observing the ruins of the predecessors has a stronger impact than merely hearing about them, as the poet said:

Then Allah Almighty said: {This is a clarification for mankind, and guidance and admonition for those conscious of Allah.}

By {This}, He means what preceded: the commands, prohibitions, promises, threats, and the mention of various clear proofs and signs.

There must be a distinction between Bayān (clarification), Hudā (guidance), and Maw'iẓah (admonition), because the conjunction implies difference. We offer two interpretations for this distinction:

1. First Interpretation: Bayān is the demonstration that removes doubt after doubt has arisen. Thus, Bayān is general for any meaning. Hudā is clarification concerning the path of righteousness to be followed, as opposed to the path of error. Maw'iẓah is speech that results in deterrence from what is improper in the path of religion. In summary, Bayān is a genus containing two species: one is the speech guiding toward what is proper in religion (Hudā), and the second is the speech deterring from what is improper in religion (Maw'iẓah).
2. Second Interpretation: Bayān is demonstration (dalālah). Hudā is demonstration conditional upon it leading to actual guidance. This point was previously discussed in the exegesis of {Guidance for the righteous} in Surah Al-Baqarah.

Issue 4: The Specificity of Guidance and Admonition for the Righteous

There are two views regarding why this clarification, guidance, and admonition are specified for the Muttaqīn (those conscious of Allah):

1. First View: They are the only ones who benefit from it. Therefore, these things are considered non-existent for others. This is analogous to His saying: {You are only a warner for those who fear it} (An-Nazi'at: 45), {You only warn those who follow the Reminder} (Ya-Sin: 11), and {Indeed, those most fearful of Allah among His servants are the learned} (Fatir: 28). This has been previously established in the exegesis of {Guidance for the righteous}.
2. Second View: The statement {This is a clarification for mankind} is general for all people. Then, {and guidance and admonition} is specified for the Muttaqīn. This is because Hudā (guidance) is a name for demonstration conditional upon it reaching the desired goal, and this meaning is certainly only achieved for the Muttaqīn. And Allah knows best what is correct.

{7 < {Do not lose heart or grieve, and you will be superior if you are believers.} > 7 !}