Al-'Alaq (The Clinging Clot): (6) Nay! Indeed, man transgresses...

Issues Discussed Here:

The majority of exegetes hold that the "man" referred to here is a specific individual: Abu Jahl.

1. Scope of Revelation: Some say the entire Surah, from this point onward, was revealed concerning Abu Jahl. Others suggest that only verses starting from ${ \text{Ar'a-ay-al-ladhi yanha} \dots } (Did you see the one who forbids...) down to the end were revealed regarding him.
2. Narrative Context (Ibn Abbas): The Prophet (PBUH) was praying when Abu Jahl arrived and said, "Did I not forbid you from this?" The Prophet (PBUH) rebuked him. Abu Jahl replied, "By Allah, you know well that I am the most numerous in the gathering of this valley (i.e., the most influential)." Then Allah revealed: { \text{Fal-yad'u naadiyahu} \dots \text{Sanad'u az-zaabaniyah} } (Then let him call his council; We will call the Guards of Hell). Ibn Abbas commented: "By Allah, if he had called his council, the Guards of Allah would have seized him."
3. The Connection: It seems that after Allah established that man was created from a clinging clot (implying humility), Abu Jahl became more arrogant and defiant due to his wealth and leadership in Mecca. It is narrated that he said, "There is no one more honored than me in Mecca," perhaps as a retort to Allah's statement: { \text{Wa Rabbuka al-Akram} } (And your Lord is the Most Generous).
4. Chronology of Revelation: Regarding this view (that it concerns Abu Jahl), some scholars argue that this Surah was not among the earliest revelations. Others suggest that the first five verses were revealed first, and the rest concerning Abu Jahl came later. The Prophet (PBUH) was then commanded to place the later verses immediately following the opening verses because the arrangement of the verses is based on divine command. This is similar to { \text{Wattaqu yawman turja'oona feehi ila Allah} } (And fear a Day when you will return to Allah), which commentators state was the last verse revealed, yet it is placed before verses revealed much earlier.

The Second View: The "man" mentioned refers to humanity in general. Although the first view is more apparent based on narrations, this second view is closer to the apparent meaning. Allah mentions that even though He created man from a clot and bestowed upon him the previously mentioned blessings (enriching him and increasing his favors), he still transgresses and exceeds limits in sin and following his own desires. This serves as a warning and deterrence against this path. Allah then reinforces this warning with { \text{Inna ila Rabbika ar-ruj'a} } (Indeed, to your Lord is the return), meaning to the place where He alone is the Sovereign, where accountability will occur based on his deeds.

There are three interpretations for the word { \text{Kalla} }:

1. Repulsion/Deterrence: It is a strong rejection and deterrence against the one who is ungrateful for Allah's blessings through his transgression, even if the object of the rejection is not explicitly mentioned, as the context implies it.
2. Negation of Awareness (Muqatil): { \text{Kalla} } means: Man does not know that Allah is the One who created him from a clot and taught him after ignorance. This is because when he becomes wealthy, he becomes arrogant and preoccupied with worldly love, failing to reflect on these matters.
3. Affirmation (Al-Jurjani): The author of Al-Nathm (Al-Jurjani) stated that { \text{Kalla} } here means "truly" or "indeed" (Haqqan), because there is nothing immediately preceding or following it for it to be a rejection of. This is similar to their interpretation of { \text{Kalla wal-qamar} } (Nay! By the moon), where they claim { \text{Kalla} } means "I swear" (Ay wal-qamar).

Transgression (Tughyan) means arrogance and rebellion.

Analysis of the Verse: After the Surah established clear proofs of Tawhid (Oneness of God), Power, and Wisdom—proofs that a rational person should easily grasp—it follows up with the primary cause of heedlessness: the love of this world, preoccupation with wealth, status, riches, and power. Truly, nothing causes the blindness of the heart except this.

Question: Pharaoh claimed divinity, and Allah said concerning him: { \text{Idh-hab ila Fir'awna innahu tagha} } (Go to Pharaoh; indeed, he has transgressed). Here, concerning Abu Jahl, Allah says: { \text{Li-yutgha} } (that he should transgress), emphasizing it with the Lām (the Lām of consequence/purpose). What is the reason for this addition?

Answers:

1. Timing of Revelation: The command to Moses (Idh-hab ila Fir'awna innahu tagha) was given before Moses met him, before presenting evidence, and before Pharaoh claimed divinity. However, the verse concerning Abu Jahl is revealed as consolation to the Prophet (PBUH) after he received the worst form of rejection.
2. Degree of Harm: Despite his immense authority, Pharaoh's disbelief did not extend beyond mere words; he did not attempt to kill or physically harm Moses (PBUH). Abu Jahl, despite his lesser status, actively sought to kill and harm the Prophet (PBUH).
3. Past Relationship: Pharaoh initially treated Moses kindly and later claimed faith (Aamantu). Abu Jahl, however, envied the Prophet (PBUH) since childhood and, in his final moments, commanded that his dying wish be conveyed: "Inform Muhammad that I die, and no one is more hateful to me than him."
4. Status of the Messengers: Although both were messengers, the beloved (Muhammad, PBUH) is contrasted with the one spoken to directly (Moses, PBUH). This is like contrasting the hand with the eye. A wise person protects his eye more than his hand, and indeed, protects his eye with his hand. Therefore, the emphasis (the Lām) is greater here.