Tafsir of Ar-Rum 30:58

Surah Ar-Rum (The Romans): Verse 58

{وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِن كُلِّ مَثَلٍ} (And indeed, We have presented for the people in this Qur'an from every [kind of] example.)

This verse indicates the removal of excuses and the provision of more than sufficient warning. It signifies that no shortcoming remains on the part of the Messenger (Prophet Muhammad, peace be upon him). If they demand something else, it is mere obstinacy.

For one who finds it easy to deny a clear proof, it is not difficult for them to deny other proofs as well. Furthermore, it is not permissible for a debater to introduce a second proof after having presented a clear, sound, and evident proof that the opponent has stubbornly rejected. This is because the debater must either admit that the opponent's objection is valid or deny it.

1. If he admits the objection is valid: This implies a breakdown, which damages either the proof itself (suggesting it is flawed) or the presenter (suggesting ignorance of the method of demonstration). Both admissions are impermissible for a scholar, let alone a Prophet.
2. If he denies the objection is valid: Proceeding to a second proof suggests that the opponent was not truly obstinate regarding the first point. This encourages greater obstinacy in the second instance, as the opponent realizes: "Obstinacy worked the first time, as it compelled the presenter to bring another proof."

If it is argued that the Prophets (peace be upon them) presented various types of proofs, we reply that they presented them sequentially (sardan), and then established them individually, like someone saying: "The proof rests on several aspects: the first is such-and-such, the second is such-and-such, and the third is such-and-such."

In such a scenario, one must disregard the obstinacy of the stubborn person, as engaging with them only increases their defiance, wasting time and preventing the presenter from delivering all the promised proofs, thus lowering their standing. Therefore, every situation requires a specific approach.

This is alluded to by the Almighty's saying: {وَلَئِن جِئْتَهُم بِآيَةٍ لَّيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ أَنتُمْ إِلَّا مُبْطِلُونَ} (And if you brought to them any sign, those who disbelieve would surely say, "You are not but deluded.")

There is subtlety in the shift of address: using the singular {وَلَئِن جِئْتَهُم} (And if you [singular] came to them) and the plural {إِنْ أَنتُمْ} (Surely you all are not but deluded). This is because Allah Almighty said: {وَلَئِن جِئْتَهُم بِكُلِّ آيَةٍ} (And if you brought to them every sign) that the Messengers could bring. The response, {إِنْ أَنتُمْ} (you all), refers to all of you who claim prophethood—you are all deluded.

Then, the Almighty clarifies that this is due to a seal placed upon their hearts by Allah: {كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ قُلُوبِ الَّذِينَ لَا يَعْلَمُونَ} (Thus does Allah seal the hearts of those who do not know.)