| Al 'Imran: (62-63) Indeed, this is...

There are several issues here:

Issue 1: His statement, {Indeed, this} refers to the evidence previously mentioned, and the call to mutual cursing (Mubāhalah). {is the true narrative} (lahu al-qaṣaṣ al-ḥaqq). Al-Qaṣaṣ (the narrative) is the totality of speech that guides to the religion, directs toward the truth, and commands the seeking of salvation. Thus, the Exalted One clarified that what He revealed to His Prophet is the true narrative, so that they may be certain of their matter. Although the address is directed to them (the People of the Book), the intended meaning encompasses everyone.

Issue 2: Regarding {is} (huwa) in His statement {indeed the true narrative} (lahu al-qaṣaṣ al-ḥaqq), there are two opinions:

1. That it functions as a separator/delimiter (faṣl) and an emphasis, and the predicate of inna is His statement {the true narrative}.
   • Objection: How is it permissible for the lām (of emphasis) to enter upon the separator?
   • Answer: If it is permissible for it to enter upon the predicate, then its entry upon the separator is even better, because the separator is closer to the subject (mubtada') than the predicate is, and its origin is to enter upon the subject.
2. That {is} (huwa) is the subject (mubtada'), and al-qaṣaṣ is its predicate, and this entire clause is the predicate of inna.

Issue 3: The reading of {lahu} (indeed it is): It has been read with a vocalized hā’ (as originally intended) and with a quiescent hā’ (sukūn). This is because the lām (of emphasis) descends from the hā’ to take the place of part of it, so it is lightened, just as ʿaḍud (upper arm) is lightened (in certain contexts).

Issue 4: The word qaṣṣa (to narrate) is used as qaṣṣa al-ḥadīth (he narrated the story) with the verbal noun qaṣṣan or qaṣaṣan. Its root meaning is following a track or trace. It is said, "So-and-so followed his track (qaṣaṣan or qaṣṣan)," meaning he followed his footsteps. From this is His saying, {And she said to her sister, 'Follow him'} (Al-Qaṣaṣ: 11). The reciter (qāṣṣ) is called so because he follows one piece of news after another, stringing the speech together sequentially. Therefore, the meaning of al-qaṣaṣ is the narrative that encompasses successive meanings.

Then He said: {And there is no god except Allah}. This affirms the negation emphatically. If you say, "There is one person among the people with me," this implies that you have some people. If you say, "There is no one among the people with me," this implies that you do not have some of them. If you do not have some of them, then it is more appropriate that you do not have all of them. Thus, it is established that His statement {And there is no god except Allah} is an exaggeration emphasizing that there is no god except the One, the True God, the Exalted.

Then He said: {And indeed, Allah is the All-Mighty, the All-Wise} (al-ʿAzīz al-Ḥakīm). This points to the refutation of the doubts raised by the Christians. Their reliance was based on two matters:

1. That He was capable of reviving the dead and healing the blind and the leper. It is as if the Exalted One said: This degree of power is not sufficient for divinity. Rather, the deity must be ʿAzīz (All-Mighty), dominant, unpreventable, and unhindered. You yourselves admit that Jesus was not like this—how could he be, when you claim the Jews killed him?
2. They claimed that he informed about the unseen and other matters, thus qualifying him as a god. It is as if the Exalted One said: This degree of knowledge is not sufficient for divinity. Rather, the deity must be Ḥakīm (All-Wise), meaning knowing all knowable things and all consequences of matters. Mentioning {the All-Mighty, the All-Wise} here points to the answer to these two doubts. Similar to this verse is what the Exalted One mentioned at the beginning of the Surah: {It is He who forms you in the wombs as He wills. There is no god except Him, the All-Mighty, the All-Wise} (Al 'Imran: 6).

Then He said: {But if they turn away, then indeed, Allah is knowing of the corrupters} (al-mufsidīn). The meaning is: If they turn away from what I have described—that Allah is the One, and that He must be ʿAzīz (All-Mighty), dominant, capable of all things, and Ḥakīm (All-Wise), knowing consequences and outcomes—while Jesus, peace be upon him, was neither dominant nor All-Wise regarding consequences and outcomes—then know that their turning away is only due to obstinacy. So cease speaking to them and entrust their affair to Allah, for {Allah is knowing of the corrupters}, aware of the corrupt intentions in their hearts, and capable of punishing them.

< { Say, "O People of the Scripture, come to a common word as between us and you: that we will not worship except Allah, and that we will not associate anything with Him, and that none of us will take others as lords besides Allah." But if they turn away, then say, "Bear witness that we are Muslims [submitting to Allah]."} >