Al-Muzzammil: (15) Indeed, We sent to you...

Know that the address is to the people of Mecca, and the purpose is to threaten them with a grievous taking. Herein lie several questions:

Question 1: Why was the Messenger mentioned first (implicitly) and then explicitly named?

Answer: The implied meaning is: "We sent a messenger to Pharaoh, and he disobeyed him, so We took him with a grievous taking. Likewise, We sent a messenger to you, and you disobeyed that messenger, so We must take you with a grievous taking."

Question 2: Can this verse be used to prove that Qiyās (analogy) is a valid proof (hujjah)?

Answer: Yes, because the discourse only makes sense if we analogize one situation to the other.

If one argues: "Suppose analogy is valid in this specific case, why do you claim it is valid in all other cases? Doing so would require establishing all other analogies by analogy to this one, which constitutes establishing analogy by analogy—an impermissible practice."

Response: We do not establish all other analogies by analogy to this specific case, lest the problem you mentioned arises. Rather, the basis for using this verse as proof is to argue that if it were not already established among them that two things sharing the apparent effective cause (manāṭ al-ḥukm) must share the ruling, this statement would not have been made in this context.

This is because the possibility of a distinguishing factor (al-farq) remains here. Someone could argue: "Perhaps they deserved the grievous taking specifically because of a unique characteristic of their disobedience in that situation, a characteristic absent here. Therefore, the grievous taking is not necessarily incumbent upon us."

Yet, despite the existence of this possibility, God Almighty affirmed the equality of the ruling. This affirmation must have been preceded by establishing that whenever there is a shared apparent effective cause, the ruling must be shared. Furthermore, the mere possibility of a difference based on factors whose relevance to the ruling is unknown should not invalidate that established equality. Thus, there is no meaning to saying "analogy is a valid proof" other than this.

Question 3: Why is the story of Moses and Pharaoh specifically mentioned here, rather than other messengers and nations?

Answer: Because the people of Mecca scorned the Prophet Muhammad (PBUH) and held him in low regard, as he was born among them. Similarly, Pharaoh scorned Moses because he raised him and he was born among them, as stated: {Did We not raise you among us as a child?} (Ash-Shu‘arā’: 18).

Question 4: What is the meaning of the Messenger being a witness (shāhid) over them?

Answer: This has two interpretations:

1. He is a witness against them on the Day of Resurrection regarding their disbelief and rejection.
2. It means he is the clarifier of the truth in this world, clarifying the falsehood of their state of disbelief. A witness clarifies the truth through their testimony, which is why testimony is described as clear (bayyinah). Thus, it is not impossible for the Prophet (PBUH) to be described by this quality in the sense that he clarifies the truth.

However, this second interpretation is remote because God Almighty said: {And thus We have made you an Ummah justly balanced (or the best) so that you may be witnesses over mankind and the Messenger be a witness over you} (Al-Baqarah: 143). This indicates that he will be a witness over them in the future. Furthermore, interpreting "witness" as referring to the Hereafter is literal (ḥaqīqah), while interpreting it as "clarifier" is metaphorical (majāz), and the literal meaning is preferable.

Question 5: What is the meaning of al-Wabīl (grievous/terrible)?

Answer: There are two views:

1. Al-Wabīl means heavy and coarse. From this comes the saying, "This became a wabāl (calamity) for them," meaning it led them to the utmost of what is disliked. From this, heavy rain is called wābil. Al-Wabīl also means a large club/staff.
2. Abu Zayd said: Al-Wabīl is that which is not easily digested. Water that is wabīl is harsh/unpalatable, and fodder that is mustawbal is that whose consequence leads to something disliked.

Knowing this, we say that His statement: {So We took him with a grievous taking} means drowning, according to Al-Kalbī, Muqātil, and Qatādah.

Then, God Almighty returned to frightening them with the Resurrection once again, saying:

{Then how will you guard yourselves, if you disbelieve, against a Day that will make children turn gray-haired? The heaven will split apart because of it; His promise is always fulfilled.}