An-Nāzi'āt: (18) So say to him: "Would you be willing..."

Issues Discussed:

It is said: "Hal laka fī kadhā" (Would you be willing for/to such a thing) and "Hal laka ilā kadhā" (Would you be willing toward such a thing), similar to saying: "Do you desire it?" or "Do you incline toward it?"

Al-Wāḥidī stated that the subject (the thing desired) is omitted in speech but intended in meaning. The implied meaning is: "Do you have a path/means to purify yourself?"

A poet said:

"So, do you have a path to me, for I am Insightful regarding what the skilled tracker has failed to find?"

Another possibility is that the implied meaning is: "Do you have a way to become purified?"

Zaki (pure) means free from all defects. This is supported by the verses:

1. "{...or have you slain a pure soul?} (Al-Kahf: 74)"
2. "{He has succeeded who purifies it [the soul].} (Ash-Shams: 9)"

This word ("purify") is comprehensive for everything to which he is being invited. The meaning is: "Would you be willing to do what makes you zāki (pure) from everything unbecoming," which is achieved by embracing all matters related to Monotheism (Tawḥīd) and religious laws (Sharā’iʿ).

There are two recitations:

1. With tashdīd (doubling the letter Zāy), resulting from the assimilation (idghām) of the tā’ of the verb form (tafaʿʿul) into the zāy due to their phonetic closeness.
2. With takhfīf (lightening, without doubling).

The Mu'tazila use this verse to invalidate the belief that God Almighty is the Creator of the servant's actions. They argue that this is an interrogative statement used for affirmation (taqrīr), meaning: "You have a path to purify yourself." If this purification were by the action of God Almighty, the statement would turn against Moses (i.e., it would imply God is telling him he has a path to be purified by God's own action, which contradicts their doctrine).

The response to such arguments has already been presented previously (in discussions regarding free will and divine decree).

Since God commanded them, saying: "{And speak to him with gentle speech,} (Ṭā-Hā: 44)," this indicates that gentleness and mildness, and the avoidance of harshness, are necessary in inviting people to God.

This is supported by what was said to the Prophet Muhammad (PBUH): "{If you had been severe and harsh-hearted, they would have scattered from about you.} (Āl 'Imrān: 159)."

This also indicates that those who treat people harshly and exaggerate in fanaticism are acting contrary to what God commanded His Prophets and Messengers.

{And guide you to your Lord, so you may fear Him?}