| An-Nisa (The Women): (155) So for their breaking of the covenant...

Issues Discussed:

There are two opinions regarding what the preposition bā’ (ب) in Fabimā naqḍihim (So for their breaking of their covenant) is connected to:

1. The first opinion: It implies an omitted phrase, such as: "Because of their breaking of the covenant, and because of their obstinacy, and because of Our wrath upon them..." The omission is considered more eloquent because when something is omitted, the imagination can conceive of many possibilities. The evidence for this omission is that the subsequent mentioned actions (sins) are severe condemnations, which necessitate a curse (or punishment).
2. The second opinion: The bā’ is connected to the phrase later in the passage: {Fabizulmin mina alladhīna hādū ḥarramnā ‘alayhim ṭayyibātin uḥillat lahum} (So for the wrongdoing of those who were Jews, We forbade them good things which had been lawful to them) (4:160). Al-Zajjaj holds this view, suggesting that {Fabizulmin...} is a substitute (badal) for {Fimā naqḍihim...}.

Preference: The first opinion is stronger, supported by two points:

1. The distance between {Fabimā naqḍihim...} and {Fabizulmin...} (two verses apart) makes one being a substitute for the other unlikely.
2. The mentioned transgressions—disbelief in God, killing the Prophets, and claiming "Our hearts are covered" (i.e., incapable of receiving guidance)—are immense sins. Such great sins are fittingly followed by a great punishment. Forbidding certain lawful foods is a relatively light punishment, making it unsuitable to be directly linked to those grave sins.

There is consensus that the particle mā (ما) in {Fabimā naqḍihim} is an extra particle (ṣilah zā’idah). The meaning is simply: "Because of their breaking of their covenant." We have fully discussed this matter in the exegesis of {Fabimā raḥmatun mina Allāhi...} (3:159).

The Almighty introduced the preposition bā’ (ب) before several actions:

1. Breaking the covenant (naqḍ al-mīthāq).
2. Their disbelief in the signs of Allah (kufrun bi-āyāti Allāh). This refers to their disbelief in miracles. As previously explained, whoever denies the miracle of one Prophet has denied the miracles of all Prophets, hence the divine judgment of disbelief in the signs of Allah.
3. Their killing of the Prophets unjustly (qatluhum al-anbiyā’a bighayri ḥaqq). Its interpretation was given in Surah Al-Baqarah.
4. Their saying: {Qulūbunā ghulf} (Our hearts are covered/veiled). Al-Qaffal mentioned two interpretations for this phrase:
   • First interpretation: Ghulf is the plural of ghilāf (sheath/covering). The original form might have been ghuluf (with a fatḥah on the lām), lightened by sukūn. The meaning is that they claimed their hearts were vessels (aw‘iyah) for knowledge, implying they needed no knowledge other than what they already possessed, thus rejecting the Prophets' message with this claim.
   • Second interpretation: Ghulf is the plural of aghlaf (that which is covered by a sheath). The meaning is that they claimed their hearts were wrapped in coverings, preventing them from understanding what the Prophets said. This is similar to what Allah recounted: {Wa qālū qulūbunā fī akinnatin mimmā tad‘ūnā ilayhi wa fī ādhāninā waqrun wa min bayninā wa baynika ḥijāb} (And they say, "Our hearts are within coverings from what you invite us to, and in our ears is deafness, and between us and you is a barrier") (41:5).

Regarding the subsequent verse {Bal ṭaba‘a Allāhu ‘alayhā bikufrihim} (Rather, Allah has sealed them because of their disbelief):

• If we adopt the first interpretation of ghulf (hearts as vessels of knowledge), this verse means Allah contradicted them by sealing their hearts so that the effect of preaching and explanation could not reach them. This aligns with our school of thought (Ash'ari/Rationalist).
• If we adopt the second interpretation (ghulf meaning hearts are covered), this verse means Allah contradicted their claim that their hearts were already covered/veiled, by stating that He sealed them due to their disbelief. This aligns with the Mu'tazilite view.

However, the first interpretation is preferable and corresponds better with {Bal ṭaba‘a Allāhu ‘alayhā bikufrihim}.

Then He said: {Falā yu’minūna illā qalīlā} (So they will not believe except a little). This means they will only believe in Moses and the Torah. This is a report based on their claim. Otherwise, we have established that whoever disbelieves in one Prophet and one miracle cannot possibly believe in any Prophet at all.