Al-An'am (The Cattle): (89) Those are the ones whom We gave...

Verse 89

Translation: Those are the ones whom We gave the Book, and judgment, and prophethood...

Exegesis:

Know that the word {Those are the ones} refers to those previously mentioned, namely the eighteen Prophets whom Allah mentioned before this. Then, Allah mentioned that He gave them the Book, Judgment (Al-Hukm), and Prophethood (An-Nubuwwah).

Know that conjunction implies difference, so these three terms must indicate three distinct things.

Know that those who rule over creation fall into three categories:

1. Those who rule over the inner states (Bawatin) and spirits of people: They are the Scholars.
2. Those who rule over the outward appearances (Zawahir) of creation: They are the Sultans, ruling people through coercion and authority.
3. The Prophets: Allah granted them such profound knowledge and gnosis that they were able to act upon the inner states and spirits of creation. Furthermore, He granted them the power and capability to act upon the outward appearances of creation. Since they combined these two descriptions, they are, without doubt, the absolute rulers.

Having understood this introduction, His statement {The Book} indicates that Allah gave them abundant knowledge. His statement {and Judgment} indicates that Allah made them judges over people, whose rulings are effective outwardly. His statement {and Prophethood} points to the third rank—the high, lofty, and noble station from which the attainment of the two preceding ranks stems. There are many interpretations for these three terms, but our chosen view is what we have mentioned.

Know that {The Book} can imply the initiation of revelation and its descent upon them, as with the Scrolls of Abraham, the Torah of Moses, the Gospel of Jesus (peace be upon them), and the Qur'an of Muhammad (peace be upon him). Alternatively, it can mean that Allah granted them a perfect understanding of what is in the Book and an encompassing knowledge of its realities and secrets. This latter interpretation is preferable because not every one of the eighteen mentioned Prophets had a specific divine Book revealed to them exclusively.

Then Allah Almighty said: {If these deny it...} meaning, if these disbelievers deny this monotheism and attack polytheism (like the Quraysh disbelievers), {then We have entrusted to it a people who are not disbelievers therein.} There are several issues concerning this:

There are differing opinions on who these people are:

• It was said they are the people of Medina (the Ansar).
• It was said they are the Muhajirun and the Ansar.
• Al-Hasan said they are the eighteen Prophets mentioned earlier, which Al-Zajjaj preferred. Al-Zajjaj’s evidence is the subsequent verse: {Those are the ones whom Allah guided; so follow their guidance.}
• Abu Raja’ said they are the Angels, which is remote, as the term qawm (people) is rarely applied to beings other than the descendants of Adam.
• Mujahid said they are the Persians.
• Ibn Zayd said it includes everyone who does not disbelieve, whether they are a king, a Prophet, a Companion, or a Successor (Tabi'i).

His statement {then We have entrusted to it a people who are not disbelievers therein} indicates that Allah created them (this specific group) for faith. As for others, Allah did not create them for faith. If Allah had created everyone for faith, then the clarification, empowerment, and bestowal of subtle graces would be common to both the believer and the disbeliever. In that case, the meaning of {then We have entrusted to it a people who are not disbelievers therein} would be lost.

Al-Ka'bi responded to this in two ways:

1. Allah grants the believers, upon and after their faith, countless subtle graces, benefits, and noble rulings that only Allah can count.
2. Even if equality were maintained, if some fall short and do not benefit, it is valid to say, outwardly, that the blessings of Allah did not reach them—like a father who gives equal gifts to two sons, but it is still valid to say he gave to one and not the other if the second wasted and spoiled his share.

Critique: The first response is weak because the graces that lead to faith are shared between the disbeliever and the believer, and specialization (according to the Mu'tazila) is impermissible. The second response is also flawed because if the father gave equal gifts, and one son wasted his portion, no rational person would say the father did not bestow a favor upon him or give him anything.

This verse indicates that Allah will certainly support His Prophet, strengthen His religion, and make it dominant over all who oppose it, overpowering all who dispute with him. This is exactly what Allah informed about here, making it function as a report of the unseen, thus serving as a miracle. And Allah knows best.

Verse 90

Translation: Those are the ones whom Allah guided; so follow their guidance. Say, "I ask of you no reward for it; it is but a reminder for all worlds."

Exegesis:

{Those are the ones whom Allah guided; so follow their guidance.} (This refers back to the Prophets mentioned previously.)

{Say, "I ask of you no reward for it; it is but a reminder for all worlds."} (This is the command to the Prophet to declare that his message is purely for the sake of admonition and guidance for all humankind and jinn.)