Study 1: Verse 5:67

"O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people."

1. What is the Message the Prophet is asked to convey?
2. What is the reason for such an ultimatum?
3. Why is Allah promising protection for conveying the Message?
4. Who are the unbelieving people Allah is referring to?

Ibn Kathir

Actual Text from 'Abridged' English volume 3, pages 227-231:

Allah addresses His servant and Messenger Muhammad by the title `Messenger' and commands him to convey all that He has sent him, a command that the Prophet has fulfilled in the best manner. Al-Bukhari recorded that `A'ishah said, "Whoever says to you that Muhammad hid any part of what Allah revealed to him, then he is uttering a lie. Allah said, (O Messenger! Convey what has been sent down to you from your Lord.)'' Al-Bukhari collected the short form of this story here, but mentioned the full narration in another part of his book. Muslim in the Book of Iman, At-Tirmidhi, and An-Nasa'i in the Book of Tafseer of their Sunans also collected this Hadith. In is recorded in the Two Sahihs that `A'ishah said, "If Muhammad hid anything from the Qur'an, he would have hidden this Ayah, (But you did hide in yourself that which Allah will make manifest, you did fear the people while Allah had a better right that you should fear Him.)'' Al-Bukhari recorded that Az-Zuhri said, "From Allah comes the Message, for the Messenger is its deliverance and for us is submission to it.'' The Ummah of Muhammad has testified that he has delivered the Message and fulfilled the trust, when he asked them during the biggest gathering in his speech during the Farewell Hajj. At that time, there were over forty thousand of his Companions. Muslim recorded that Jabir bin `Abdullah said that the Messenger of Allah said in his speech on that day, (O people! You shall be asked about me, so what are you going to reply) They said, "We bear witness that you have conveyed (the Message), fulfilled (the trust) and offered sincere advice.'' The Prophet kept raising his finger towards the sky and then pointing at them, saying, (O Allah! Did I convey O Allah! Did I convey).

Allah's statement, (And if you do not, then you have not conveyed His Message.) meaning: If you do not convey to the people what I sent to you, then you have not conveyed My Message. Meaning, the Prophet knows the consequences of this failure. `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah, (And if you do not, then you have not conveyed His Message.) "It means, if you hide only one Ayah that was revealed to you from your Lord, then you have not conveyed His Message.''

Allah's statement, (Allah will protect you from the people.) means, you convey My Message and I will protect, aid and support you over your enemies and will grant you victory over them. Therefore, do not have any fear or sadness, for none of them will be able to touch you with harm. Before this Ayah was revealed, the Prophet was being guarded, as Imam Ahmad recorded that `A'ishah said that the Prophet was vigilant one night when she was next to him; she asked him, "What is the matter, O Allah's Messenger'' He said, (Would that a pious man from my companions guard me tonight!) She said, "Suddenly we heard the clatter of arms. The Prophet said, (Who is that''.) He (the new comer) replied, "I am Sa`d bin Malik (Sa`d bin Abi Waqqas).'' The Prophet asked, (What brought you here) He said, "I have come to guard you, Allah's O Messenger.'' `A'ishah said, "So, the Prophet slept (that night) and I heard the noise of sleep coming from him.'' This Hadith is recorded in Two Sahihs. Another narration for this Hadith reads, "The Messenger of Allah was vigilant one night, after he came to Al-Madinah...'', meaning, after the Hijrah and after the Prophet consummated his marriage to `A'ishah in the second year of Hijrah. Ibn Abi Hatim recorded that `A'ishah said, "The Prophet was being guarded until this Ayah, (Allah will protect you from the people) was revealed.'' She added; "The Prophet raised his head from the room and said; (O people! Go away, for Allah will protect me.)''' At-Tirmidhi recorded it and said,"This Hadith is Gharib.'' It was also recorded by Ibn Jarir, and Al-Hakim in his Mustadrak, where he said, "Its chain is Sahih, but they did not record it.''
Allah's statement, (Verily, Allah guides not those who disbelieve.) means, O Muhammad, you convey, and Allah guides whom He wills, and misguides whom He wills. In other Ayat, Allah said, (Not upon you is their guidance, but Allah guides whom He wills,) and, (Your duty is only to convey and on Us is the reckoning.)

Summary:

Allah's statement: "O Messenger! Deliver what has been revealed to you from your Lord" meaning: Allah addresses His servant (Muhammad) as a 'Messenger' and commands him to covey all that He has sent to him. The Ummah of Muhammad has testified that he has delivered the Message when he asked them during the biggest gathering in his speech during the farewell Hajj. It is narrated in Al-Bukhari that Aisha said whoever says to you that Muhammad hid any part of the Message, it is a lie. It is reported in the same book that Aisha said if Muhammad hid anything from the Qur'an, he would have hidden this verse.

Allah's statement, (And if you do not, then you have not conveyed His Message.) meaning: If you do not convey to the people what I sent to you, then you have not conveyed My Message and the Prophet knows the consequences of this failure. Ibn 'Abbas said this means that if the Prophet had hidden only one verse that was revealed to him, then he has not conveyed the Message.

Allah's statement, (Allah will protect you from the people) means, you convey My Message and I will protect, aid and support you over your enemies and will grant you victory over them. Therefore, do not have any fear or sadness, for none of them will be able to touch you with harm. The traditions say that the Prophet was being guarded one night by one of his companions (Sa'd bin Abi Waqqas) when this verse was revealed. After this verse was revealed he told his people to go away since Allah was now protecting him.
Allah's statement, (Verily, Allah guides not those who disbelieve) means, O Muhammad, you convey, and Allah guides whom He wills, and misguides whom He wills.

Allamah Tabataba'I

Actual Text from al-Mizan, English volume 11, pages 48-61:

The meaning of the verse itself is clear. It contains an order in the form of threat to the Messenger (s.a.w.a.) to convey the message, and promises to protect him from the people. If we ponder on the verse looking at the position it has been placed in, and look at the verses preceding and following it, you will see them exposing the condition of the People of the Book and admonishing and condemning them for their various transgressions, their crossing the limit and indulging in things prohibited by Allah and their rejection of divine communications. For example, the preceding verse says: And if they had kept up the Tawrat and the Injil and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet; ... ; and the following one says: Say: "0 People of the Book! You have no ground to stand upon until you keep up the Tawrat and the Injil and that which is revealed to you from your Lord; ". . .

Then ponder on the verse itself and see how its clauses are inter linked together. Now, you will be astonished, [and realize that this verse is not connected with the preceding or following verses].

Had this verse been connected to the preceding and following verses which deal with the People of the Book, it would have meant that the Prophet (s.a.w.a.) was ordered in extremely harsh words to deliver what Allah had revealed regarding the People of the Book; and the context would show that: what has been revealed to you from your Lord refers to what he was told to convey in the immediately following verse: Say: "0 People of the Book! You have no ground to stand upon until you keep up the Tawrat and the Injil and that which is revealed to you from your Lord; ". . .

But the context of the verse itself rejects this interpretation. The clause: and Allah will protect you from the people, shows that the revealed order which the Prophet (s.a.w.a.) is urged to convey is a very important one; the delivery of which would put the life of the Prophet (s.a.w.a.) in peril or would cause the divine religion to fail in its aim. But the Jews or the Christians did not have such a power during the days of the Prophet (s.a.w.a.) as to put his life in danger to such an extent as to justify holding back or delaying its conveyance, until Allah gives him a promise to protect him from the people if he conveys the revealed order. Even in the early days of the Prophet's hijrah to Medina the People of the Book were not in a position to put his life in danger, although the Jews were fiercely opposed to him and their active opposition ultimately led to the battle of Khaybar, etc.

Moreover, this verse does not contain any tough order or any vehement word. The Prophet had delivered before that the verses, which were harder, sharper and much bitter than it for the Jews. Also, before that he was told to convey to the unbelievers of the Quraysh and the polytheists of Arabia what was more distasteful than it, e.g. the message of Tawhid (Oneness of God) and the rebuttal of idol worship. Besides, those people were more ruthless, more violent and more given to bloodshed than the Jews and other People of the Book. Hence, Allah did not use any threatening word when ordering him to convey His message, nor did He find it necessary to give him assurance of His protection.

Apart from that, the verses describing the condition of the People of the Book constitute the major part of the chapter, "The Table". Therefore, this verse was certainly revealed in it; and at the time this chapter was revealed, the Jews' power was already broken, their fire had died down, and they were engulfed by the divine curse and wrath. Whenever they kindled a fire for war, Allah put it out. In this background, there was no reason for the Messenger of Allah (s.a.w.a.) to fear them regarding the divine religion. They had already entered through peace treaties in the domain of Islam and they, as well as the Christians, had agreed to pay jizyah. How could Allah talk, in this environment, about the Messenger's fear and worry in delivering the divine message to them; while he had conveyed to them messages which were much harder, and stood before them in surroundings which were more frightful and more weird.

Thus, there is no room for any doubt that this verse is totally separate in its context from that of the preceding and following verses; and has no connection with them. In short, it is a single verse, which was revealed alone.

The verse speaks about an order which was sent to the Prophet (s.a.w.a.) the entire religion or some parts of it and the Prophet (s.a.w.a.) was afraid of the people in delivering that message and kept postponing it waiting for a suitable time. If there were no fear and no delaying there was no reason why he should be addressed in such a threatening way: and if you do it not, then you have not delivered His message. Compare it with the verses revealed in early period of the Call none of which has any shade of threat. For example: Read in the name of thy Lord Who created... (to the end of ch.96); 0 you who are enwrapped, arise and warn (74:1 2); ... therefore, follow the right way to Him and ask His forgiveness; and woe to the polytheists (41:6), apart from other such verses.

No doubt, the Prophet (s.a.w.a.) was afraid of the people, but he was not afraid of sacrificing his life in the cause of Allah, because his whole life and character is a rebuttal of such thinking. Moreover, Allah Himself testifies about His Messengers that they did not fear the adversaries. For example: There is no harm in the Prophet doing that which Allah has ordained for him; such has been the course of Allah with respect to those who have gone before; and the command of Allah is a decree that is made absolute. Those who deliver the message of Allah and fear Him, and do not fear any one hut Allah; and Allah is sufficient to take account (33:38 39). Also, Allah has said concerning such situations: ... so do not fear them, and fear Me if you are believers (3:175). And He has praised a group of believers that they were not afraid of the people although the people had tried to frighten them: Those to whom the people said "Surely men have gathered against you, therefore fear them "; but this (only) increased their faith, and they said "Allah is sufficient for us and most excellent Protector is (He). " So they returned with favor from Allah and (His) grace; no evil touched them and they followed the pleasure of Allah; and Allah is the Lord of mighty grace (3:173 4).

Also, it is not possible to say that the Prophet (s.a.w.a.) was afraid for his life because if he were killed the divine mission was bound to perish, and for this reason he was delaying its conveyance waiting for a suitable time. But this hypothesis is patently false, because Allah says: You have no concern in the affair ... (3:128); and if they had killed the Prophet (s.a.w.a.) Allah had power to revive His mission through any means He pleased and any cause He wished.

Of course, it is possible to infer from the clause: and Allah will protect you from the people, that the Prophet (s.a.w.a.) was afraid of the people concerning the delivery that they would accuse him [of having selfish motive], which would irreparably damage the whole fabric of conveyance. He had permission from Allah to use his discretion in such matters, and it had no connection with any fear regarding his own self.

The above description makes it clear that the verse was not revealed in the early days of prophethood, as some exegetes have thought; as in that case there would be no sense in the clause: and Allah will protect you from the people; because such an interpretation would imply that Prophet (s.a.w.a.) was delaying the delivery of the divine message because he was afraid that they would kill him and it would cost him his life, or would nullify the effects of tabligh. But such a hypothesis is not tenable.

Again, let us see what is the connotation of the phrase: what has been revealed to you from your Lord. Does it mean the whole religion? If so, then the clauses: and if you do it not, then you have not delivered His message, would mean: 0 Messenger! Deliver the religion, and if you do not deliver the religion, then you did not deliver the religion!

Someone has said: The verse means: If you do not deliver the message, then you will be liable to blame for dereliction of duty and negligence of what Allah had most emphatically commanded you to do and it is in the same vein as the well known Arab poet, Abu 'n-Najm, has said: I'm Abu 'n Najm, and my poem is my poem.

But this explanation is wrong; such rhetorical expressions are used regarding the general and the particular, or the unrestricted and the restricted, and such expressions allude that the both are one and the same; as Abu 'n Najm says that my poem is my poem, i.e., no one should think that my talent has now dulled, or vicissitudes of time have adversely affected my genius and robbed me of the gift of poetry; because the poem which I compose today has the same brilliance which my poems had in the past.

However, this explanation cannot be applied to the divine speech: and if you do it not, then you have not delivered His message. Because if it is believed that the verse was revealed in early days of prophethood, then the message the religion in its totality or the basic religion was a single unit, not changeable or alterable. Then how can it be said that if you did not deliver this message then you did not deliver that message of the basic messages; admittedly in the beginning it was the basic message that was a collection of religious cognition.

It is now clear that the verse could not have been revealed in the early period of prophethood, nor can the phrase: what has been revealed to you from your Lord, point to the basic religion or totality of religion either in the early days or at any later period; because all such interpretations would render the clause: and if you do it not then you have not delivered His message, devoid of meaning and irrelevant.

We should reiterate here that: If message were to refer to the basic or total religion, then the words: 0 Messenger! Deliver what has been revealed to you from your Lord, could not have been revealed except in the early days of prophethood, as is clear; And the problem would remain as before, that the Prophet (s.a.w.a.) was afraid of the people in delivering the divine message.

Apparently, the matter which was revealed to the Prophet (s.a.w.a.) and this verse put emphasis on its delivery was not the religion in its totality, or basic religion whatever meaning is understood from it. Therefore, we have to admit that it was a part of religion. The meaning in this case will be as follows: 0 Messenger! Deliver the particular command revealed to you from your Lord, and if you do it not, then you have not delivered Allah's message at all. According to this interpretation, "His message" means all the things that the Messenger of Allah (s.a.w.a.) had brought as part of religion. Otherwise, the previous trouble that the speech would be devoid of meaning - would continue. Let us put it in this way: If "His message" means this particular order, it would means: 'Deliver this order, and if you did it not, you did not deliver this message!' It is clearly absurd.

The verse therefore means: '0 Messenger! Deliver this particular command, and if you do it not, then you have not delivered the basic message or the message in its totality.' This meaning is correct and understandable and then the speech will be in the style of the poem of Abu'n Najm: I'm Abu 'n Najm, and my poem is poem.

Why was this order so important that if it was not conveyed then the message was not conveyed at all? It was because religion's knowledge and commands are inter linked, inter twined with one another on all sides; if one coil is unraveled, the whole material is destructed especially in the sphere of delivery because each item is connected with all others. This supposition has no defect in itself, yet the clauses coming after it: and Allah will protect you from the people; surely Allah will not guide the unbelieving people, do not fit on it. These clauses clearly show that some unbelieving people had decided to oppose this revealed command, or, seeing their tendency, they were expected to oppose it to the extreme. They would use every strategy to nullify this divine mission and neutralize it, so that it could not bring about any effect or benefit. Therefore, Allah promised His Messenger that He would protect him from them, nullify their artifice and leave them wandering in their own viles.

This meaning does not fit on any revealed order whatsoever; because the religious cognition and orders in Islam are not all of them of the same importance, some are the pillars of religion, others are like the invocation on sighting the crescent, there is prohibition of adultery and that of looking at a stranger woman. The fear that the Prophet (s.a.w.a.) had and for which Allah promised him His protection, cannot be related to every such order; obviously it had emanated from some especial commandment.

The fact, that if this commandment was not conveyed, then no other order was conveyed, shows its utmost importance, and makes it crystal clear that this particular order occupies such a central position in the whole structure that if it was left unannounced, it would amount to leaving all other orders unannounced, because its relation to other items is like that of soul with body; if it is disconnected, there would remain only a dead body, devoid of feeling, movement [and perception, etc.]. The verse thus proves that Allah had sent to his Messenger (s.a.w.a.) an order which was to complete the religion, and by which the religion would firmly settle in its proper pedestal. As such there was a danger that the people would oppose it and strive hard to overturn it against the Prophet (s.a.w.a.) aiming at demolishing the structure of religion he had built and disintegrating all its parts. The Prophet (s.a. w.a.), having intuitive knowledge of the people's nature, understood their tendency and was afraid that they would contrive to neutralize all his endeavors. Accordingly, he kept postponing its delivery from time to time, waiting for a suitable circumstances and peaceful atmosphere, in order that his mission might be successful and his endeavors fruitful. But Allah ordered him to make haste in conveying that message, showing to him its importance, and promising to protect him from the people. In this way, He assured him that He would not let their plans succeed, nor would they be able to overturn his Mission's affairs.

Overturning the Prophetic Mission and negating his efforts after the spread of Islam was not possible for the polytheists and idol worshippers of Arabia or outside. In other words, it is not possible to suppose that the verse was revealed in Mecca before hijrah, and the Prophet (s.a.w.a.) was afraid that the people would slander and accuse him of lying in his affairs, as Allah quotes their calumnies in the Qur'an: "One taught (by others), a madman" (44:14); "A poet, we wait for him the evil accidents of time" (52:30); "A magician or a mad man " (51:52); "You follow only a man deprived of reason " (17:47); "This is not but enchantment, narrated" (74:24); "The stories of the ancients he has got them written so these are read out to him morning and evening" (25:5); "Only a mortal teaches him. . ", (16: 103); "Go and steadily adhere to your gods, this is most surely a thing sought after" (38:6); and other such things which they used to say about him (s.a.w.a.). However, such talks could not shake the foundation of religion. They only show if they show anything the confusion and perturbation in their ideas and their crookedness. Moreover, such slanders were not reserved for the Prophet (s.a.w.a.), so that he would be disturbed because of them or afraid of their appearance; in fact all the messengers and prophets were equally made targets of such afflictions and misfortunes; they all had to face such unpalatable situations from their people, as Allah has described in the stories of Nuh and the succeeding prophets who are mentioned in the Qur'an.

If there was something like that and there must have been it could be imagined after the hijrah when the religion was firmly established in the Islamic society. The Muslims were then a mixed lot: There were good believers, and there were the hypocrites who were powerful and could not be under rated. Lastly there were those whose hearts were diseased whom the Mighty Book calls "the listeners". These people dealt with the Prophet (s.a.w.a.) although they believed in him really or apparently like the kings are dealt with; and the divine religion in their eyes was not different from man made national laws. All this may be seen in various sets of Qur'anic verses; and some of them have already been explained in previous volumes of this book.

In this background, it could possibly happen that delivery of some orders which could apparently give some advantage to the Prophet (s.a.w.a.), could generate a misconception in those people's minds that he is a king in the guise of prophethood, and his shariah is the worldly law disguised as religion; as we find its evidence in some people's talk on various occasions.

If this or similar doubt had entered into their hearts, it would have generated such corruption and perversion in religion which no power on earth could rectify or anyone could remove. Obviously, this revealed order which the Prophet had to deliver was of such a nature that people could think of it to be especially benefiting the Prophet (s.a.w.a.), and that it was particularly reserved to him without any Muslim having any part in it, like the story of Zayd, and plurality of marriages and the one fifth of the war booty, etc.

However, the especial rules, if not affecting general Muslims, were not expected to create doubts in minds. For examples, permission of marriage with a woman divorced by an adopted son was not particularly reserved to him. Likewise, if marrying more than four wives were based on his own desire without permission of Allah, there was nothing to prevent him from allowing it to all Muslims. His life long conduct of giving preference to Muslims over his own self in division of wealth, etc. which came into his hands leaves no room for any doubt in such affairs.

All the above elaboration makes it clear that the verse speaks about a revealed order that could create a misunderstanding that it contains a sort of personal benefit and interest for the Prophet (s.a.w.a.), and gives him a privilege, which the others too would have desired; and its delivery and enforcement would deprive them of its enjoyment. That is why the Prophet (s.a.w.a.) was afraid of its delivery. But Allah ordered him to convey it and put utmost emphasis on this delivery, and promised to protect him from the people, telling him that his adversaries will not succeed in their machination, even if they tried.

This supports the traditions, narrated by both sects, that the verse was revealed about the guardianship of 'Ali (a.s.); that Allah had sent direction to convey this commandment, but the Prophet (s.a.w.a.) was afraid that the people would accuse him regarding his cousin; that was why he kept postponing its delivery until this verse was sent down; and he delivered it at Ghadir Khumm, and announced: "He whose mawla (Guardian) am I, this 'Ali is his mawla."

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The essentiality of the Guardianship of the affairs of the ummah for religion is clear without any doubt. Islam is a religion so comprehensive and all encompassing that it has laid down for the whole the people in all regions and for all times all fundamental gnosis, ethical principles and practical rules which cover all human movement and stillness, separately and collectively, contrary to other general legal systems. How can it be imagined that such a comprehensive system does not need a guardian who should protect and preserve it properly. Or, can it be said that of all the human societies, only the Muslim ummah and Islamic society is so self sufficient that it does not need any ruler to manage its affairs and look after its interests. What excuse can be offered to a research scholar who looks at the social system established by the Prophet (s.a.w.a.) and finds that whenever he went out of Medina, he invariably always put a man in his place to manage the society. He had appointed 'Ali in his place in Medina at the time of going forth to Tabuk; 'Ali said: "0 Messenger of Allah! Are you leaving me among the women and children?" The Prophet (s.a.w.a.) said: "Well, are you not pleased that you should be to me as Harun was to Musa, except that there is no prophet after me?"

And the Prophet (s.a.w.a.) used to appoint governors in all towns, which were in the hands of the Muslims, e.g., Mecca, Taif and Yemen, etc. Likewise, he appointed people at the head of expeditions and battalions, which he used to send around. And what difference is there between his lifetime and after his death? Rather the essentiality of such appointment is more emphatic for the time after his departure from this world; and the need of such a ruler at that time is more and more pressing.

Allah's saying: 0 Messenger! Deliver what has been revealed to you from your Lord:
The order is addressed to the Messenger, as it is the most appropriate attribute to the conveying the divine order, which was revealed. It is a sort of proof that the delivery mentioned in the verse is obligatory and compulsory; because the only function of a messenger is to convey the message he is entrusted with. In other words, the office of Messengership obligates him to deliver the message.

The verse does not elaborate what was revealed to him from his Lord. It alludes to it just as a thing revealed to him. This vagueness points to the greatness of that message, and shows that the Messenger of Allah (s.a.w.a.) had no hand in it, nor did he have any authority in his own affairs. It would be another proof that he (s.a.w.a.) had no power or discretion to keep the order secret and postpone its conveyance from this time to that. It also provided him with an excuse that he had been obligated to deliver this order; and showed that he was perfectly justified in fearing the people in this respect; but at the same time indicated that this important order had to be announced by him, in his own words, through his own tongue.

Allah's saying: and if you do it not, then you have not delivered his message:
Some reciters have read, "his messages" in plural. In any case, it means the totality of the messages that was sent by Allah to His Messenger (s.a.w.a.). We have explained above that this clause shows the utmost importance of the order alluded to; and that it enjoyed such a dignity and position that if it was not conveyed then it would be as if no message was ever delivered by him.

The speech is constructed as a threat; and in reality it connotes the importance of the order if this one order was not conveyed to the people and its implications were not preserved, it would be as though no other part of religion was ever conveyed.

It is a conditional sentence, to show the importance of the conditional clause; that its subordinate clause depends totally on the principle one for its existence.

This conditional sentence is not like such sentences found in our speech. We use conditional sentences because we do not know whether the principle clause would lake place, bringing about with it the subordinate clause. But far be it from the position of the Prophet (s.a.w.a.) that the Qur'an should imply that it was not sure whether the Prophet would convey or not the revealed message. And Allah says: Allah best knows where He places His message (6:124).

In short, this sentence apparently contains a threat, but in fact it makes it known to the Prophet (s.a.w.a.) and other people the utmost importance of the order and that the Messenger had no power to delay its delivery.

Allah's saying: and Allah will protect you from the people; surely Allah will not guide the unbelieving people:
ar Raghib has said: "al 'Asm means to take hold; and al i'tisam is to adhere. al-'Isam is strap, that which is used for binding; the prophets enjoy 'ismah i.e. Allah protects them, first through the pure nature which is reserved for them; then through the physical and psychological virtues which He has bestowed upon them. Then through helping them and keeping their feet firm [on righteousness]; then by sending tranquility upon them and protecting their hearts, and finally through tawfiq (= divine help); Allah says: "and Allah will protect you from the people". And al 'ismah is like bracelet, and al-mi'sam is wrist, the part of hand where it is worn; the wrist's whiteness is called 'ismah, likening it to bracelet, as the whiteness of foot is called tahjil (wearing anklet); in the same vein they say, a'sam (white footed) crow [i.e. rare]."

Allamah Tabataba'I says: The explanation given above of the prophets' 'ismah is good, there is no objection to it; but those meanings cannot be applied to the verse under discussion: and Allah will protect you from the people; if we were to apply it, it may be applied to the verse: ... and they shall not harm you in any way, and Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know, and Allah's grace on you is very great (4:113). As for the clause: and Allah will protect you from the people, the verb, ya'sim, in it apparently denotes protection and safety from the people's evil which they aimed at the noble person of the Prophet, or his religious objectives or at the success of his Call and the triumph of his endeavors in short, any connotation appropriate to his sacred office.

However, looking at the usage of this word, we find that it actually means holding fast and clutching. Therefore, its use in the meaning of protection is based on allusion, because protection necessitates holding it fast.

Protection from the people is unrestricted and general. It does not say from which type of machination of the people the Prophet shall be protected. Does it point to their transgression and endeavors to harm him in body, like murder, poisoning, or assassination? Or through speech, like abusing and slandering? Or through some other devices, like disrupting his affairs one way or another through treachery, deception and double dealing? In short this non identification of things protected against, implies a sort of generalization; yet the context confines it to their evil that could have disrupted and destroyed what he had built and raised of the structure of religion.

"The people" refers to all human beings, without looking at any specialty, be it natural and in field of creation, like masculinity and femininity, or otherwise, like knowledge, virtues, and richness, etc. That is why it is seldom used for other than a group; and for this very reason, it often points to virtuous human beings if the virtue spoken of has some relation with humanity, as Allah says: And when it is said to them: "Believe as the people have believed" [2:13] i.e. those in whom meaning of humanity is found, and it is by which truth is perceived and distinguished from falsity.

Also, sometimes it denotes a sort of vileness and downfall in circumstances. This happens when the subject of talk is a thing in which some such human virtues are contemplated which are extraneous to the basic theme of the species, as Allah says: ... but most people do not know (30:30). Or, as you may say: Don't put trust in the people's promises; or, don't seek help from their masses. In the above clauses, you want to express the idea that trust or appeal to help should be placed in virtuous people who have natural disposition to fulfill their undertakings and to remain firm on their stand; that you should not trust such people who are merely called humans, without any praise or blame being attached to them; [especially] when the main theme does not indicate any merit or demerit other than the basic meaning of humanity, as Allah says: 0 you people! Surely We have created you of a male and a female and made you nations and tribes that you may recognize each other; surely the most honorable of you with Allah is the one who is most pious;… (49:13).

Probably, the word: "the people", in the clause: "and Allah will protect you from the people", points to the multitude of people which encompasses believers and hypocrites and those whose hearts are diseased; all of them are mixed together without any distinction. Therefore, if there is a cause to fear them, all of them combined will be feared. Probably the clause: "surely Allah will not guide the unbelieving people," points to it. This clause explains the reason of the preceding one: "and Allah will protect you from the people"; it has been described earlier that the verse was revealed after hijrah when the Islam had gained upper hand in Arabia, and most of the people had apparently entered into the fold of Islam, although there were among them the hypocrites and those whose hearts were diseased. Therefore, the phrase: "unbelieving people" denotes those who were mingled with the general public, who were not called "unbelievers" yet the characteristics of disbelief had taken root in their hearts. And through this clause, Allah has given assurance that He will nullify their machinations and protect His Messenger from their evil.

Also, it seems clear that in this clause, disbelief, means disbelieving in one of the commandments of Allah, i.e. the order to which the phrase: what has been revealed to you from your Lord, points; it is the same style that has been used in the verse of Hajj: ... and whoever disbelieves, then surely Allah is Self sufficient (independent) of the worlds (3:97).

In any case, the context of the verse does not allow taking "disbelief" in the meaning of rejection of the two testimonies. Such views can only be considered if we take: what has been revealed to you from your Lord, as referring to the sum total of all the revealed messages, but you have seen that this interpretation has no leg to stand upon.

The statement that Allah will not guide the disbelievers, means that He will not guide them in their treachery and machinations, and will prevent usual causes to submit to them when they proceed to their objectives of evil and mischief. It is like the verses: ... surely Allah does not guide the transgressing people (63:6); ... and Allah does not guide aright the unjust people (2:258). Detailed discussion on this subject may be seen in volume two of this book.

It is certainly not correct to say that the non guidance here means not guiding them to correct faith, because it goes against the basic concept of Divine Call. How can Allah tell His Messenger: You call them to Allah, or, invite them to obey the divine command, but I will not guide them to it, except for the purpose of completing the proof against them!

Moreover, we see with our own eyes that Allah guides a lot of unbelievers to faith, and continues to do so every day; and He Himself has said: ... and Allah guides whom He pleases to the straight path (2:213).

Now, it is crystal clear that not guiding the unbelievers means that Allah does not let them achieve their goal of negating the word of truth and extinguishing the light of the revealed commandments. The unbelievers as well as the unjust people and the transgressors, under the influence of their sinister minds and erroneous views, want to change the custom of Allah, which encompasses the whole creation. They intend to divert the proceedings of true causes (which are free from stigma of disobeying the Lord of the universe) towards their own false goals and wicked destinations. But their formal powers can never debilitate Almighty Lord. Let them ponder on this question. Who has put these powers in their body? The only answer is: Allah. [How can these powers overpower their Creator?]

They might occasionally succeed in their endeavors and obtain for a short time what they want, but soon all this is turned upside down and their trickery turns against themselves: ... and the evil plan does not beset any save the authors of it ... (35:43); ... thus does Allah compare truth and falsehood; then as for the scum, it passes away as a worthless thing; and as for that which profits the people, it remains in the earth; thus does Allah set forth parables (13:17)

Accordingly, the clause: "surely Allah will not guide the unbelieving people", elaborates the preceding one: "and Allah will protect you from the people", putting some limitation on its generality. The protection then means that Allah will protect him (s.a.w.a.) so that the people do not inflict any harm on him before he achieves his objectives of delivering this order and announcing it to the ummah. For example, He will not let them kill him before he conveys the message; they would not be able to rise against him or overturn his affairs, or accuse him of such matters which would make the believers go out of his religion, or affect such devices which would destroy and annihilate this shari'ah. Nay, Allah will certainly make the word of truth victorious, and establish the religion as He pleases, wherever He pleases and whenever He pleases. Allah says: If He pleases, He can make you pass away, 0 people! And bring others; and Allah has the power to do this (4:133).

However, the verse: "and Allah will protect you from the people", cannot be taken to imply a general and all encompassing protection from all and every trouble and harm; because such a view is rebutted by the Qur'an, the hadi th and accepted history. The Prophet (s.a.w.a.) had to suffer from his people be they believers, unbelievers or hypocrites such misfortunes, tribulations and multifarious afflictions and grievances which nobody could ever bear except the noble Prophet (s.a.w.a.); and he has said in a famous hadith: "No prophet was ever harmed like I have been."

Qur'an: O Messenger! Deliver what has been revealed to you from your Lord:

The address: "O Messenger" is a proof that the delivery mentioned is obligatory - in other words the office of the Messengership obligates him (the Prophet) to deliver the Message. The verse alludes to just the thing revealed to him and thus the vagueness points to the greatness of the Message.

Qur'an: and if you do not, then you have not delivered His Message:

"His Message" points to the totality of the Messages that was sent by Allah to His Messenger. The order mentioned before this sentence enjoyed a high position such that if it were not conveyed then it would be as if no Message was ever delivered by him. The sentence is conditional to show the importance of the order: that the totality of the Messages depends on the principle Message for its existence. The Qur'an however does not imply that it was not sure whether the Prophet would convey the Message or not. In short, the sentence makes it known to the Prophet and other people that the Messenger had no power to delay its delivery.

Qur'an: and Allah will protect you from the people; Surely Allah will not guide the unbelieving people:

As for the clause "and Allah will protect you from the people", the verb ya'sim denotes protection and safety from the people's evil which they aimed at the noble person of the Prophet. Looking at the usage of the word, it actually means holding fast and clutching. Protection from people is unrestricted and general - it does not say from which type of machination of the people the Prophet shall be protected. And the clause "The People" refers to all human beings without looking at any particular group of people. It probably also points to the multitude of people which encompasses believers and hypocrites and those whose hearts are diseased. The clause "Surely Allah will not guide the unbelieving people" explains the reason of the preceding one "and Allah will protect you from the people". The phrase "unbelieving people" denotes those who were mingled with general public who were not called unbelievers yet the characteristics of disbelief had taken root in their hearts. The statement that Allah will not guide the unbelieving people means that He will not guide them in their treachery and machinations. However, the clause "and Allah will protect you from the people" does not imply a general and all encompassing protection from all and every trouble; because the Qur'an, the hadith and accepted history rebut such a view.

In short, the verse speaks about a message (revealed order) that could create a misunderstanding that it contains a sort of personal benefit and interest for the Prophet (s.a.w.a.), and gives him a privilege, which the others too would have desired; and its delivery and enforcement would deprive them of its enjoyment. That is why the Prophet (s.a.w.a.) was afraid of its delivery. But Allah ordered him to convey it and put utmost emphasis on this delivery, and promised to protect him from the people, telling him that his adversaries will not succeed in their machination, even if they tried. This supports the traditions, narrated by both sects, that the verse was revealed about the guardianship of 'Ali (a.s.); that Allah had sent direction to convey this commandment, but the Prophet (s.a.w.a.) was afraid that the people would accuse him regarding his cousin; that was why he kept postponing its delivery until this verse was sent down; and he delivered it at Ghadir Khumm, and announced: "He whose mawla (Guardian) am I, this 'Ali is his mawla."

Al-Qurtubi

Translated from the Arabic:

Qur'an: O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed His Message

It has been said that its meaning is to reveal the propagation, because in the beginning of Islam he (the Prophet) used to hide it out of fear from the Mushrikeen (idolaters); then, Allah has ordered him to reveal it in this verse. And Allah made him to know that He will protect him from the people. Omar (RA) was the first who revealed his Islam and said: " we do not worship Allah in secret." And in that, the verse "O Prophet! Allah is Sufficient for thee and those who follow thee of the believers" [Al-Anfal : 64] was revealed. And the verse has answered those who said: " the Prophet has hidden some things from religion out of taqqiah (dissimulation), and the verse has disproved this claim, and those (who claimed as such) were the "Rafiddah". And, the verse proves that the Prophet (pbuh) did not tell in secret anything to anyone about matters relating to religion, because of the literal meaning (of the verse) "make known that, which has been revealed unto thee". And if it was not for that, then " if thou do it not, thou wilt not have conveyed his message" would not have any use. And it has also been said: "make known that which hath been revealed unto thee from thy Lord" (was revealed) concerning Zainab bint Jahsh Al-Asadiah (RA). And different opinions have been said (about this). The correct (meaning) is "al qawl bil Omoom." Ibn Abbas has said: " the meaning is convey everything that has been revealed to you from your Lord, and if you have kept some to yourself, then you have not conveyed his message." And this is a way of teaching the prophet, and teaching the carriers of knowledge from his Ummah so that they do not hold any knowledge of the shari'a to themselves. And Allah has knowledge that his Prophet would not hold anything from his revelation. And in Sahih Muslim, from the authority of Masrooq, that A'ishah said: " whoever tells you that Mohamed (pbuh) held something from revelation, then he is lying." And Allah says: "O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed his message." And may Allah damn the Rafiddahs who say that the prophet has kept something from what has been revealed to himself while people were in need of (the Message).

The people of Madinah have read (the word) "Risalatih" as plural, and Abu Amr and the people of Kufa have read the word "Risalatih" as singular. Al Nahas said that both ways of reading are good, but the plural (reading) is more correct. That is because the revelation was revealed to the prophet some at a time, and then he would explain it to people and (therefore) singular could mean plural. It is like a root and the (word) root usually cannot be pluralized and cannot be used to mean two for example in verse Ibrahim: 34.

Qur'an: And Allah will protect thee from the people

And this is evidence of his (Muhammad's) prophethood because Allah told him that he is infallible, and whomever Allah has made infallible, then it will not be acceptable that he left (has not conveyed) some of what Allah has ordered him. The reason for the revelation of this verse is that the Prophet was (resting) under a tree and a beduin came and took his sword out and said to the Prophet: "who can stop me from getting you?" The Prophet said "Allah." The beduin's hand was frightened and the sword fell from his hand, and he hit a tree with his head until his brain smashed. This has been narrated by Al-Mahdawi; and Al Qathi 'Aiath in his book Al-Shifa said: "This story has been narrated in the Sahihs, and that Gawara bin Al-Harith is the one mentioned in the story, and that the Prophet has pardoned him. He went to his people and told them that he has came from the best of people; this has been previously talked about in this Surah in the verse "when a people had determined to stretch forth their hands towards…" (5:11). It is also mentioned in the chapter of Women when speaking on the prayer of fear. Also in Sahih Muslim, from Jabir bin Abdullah that he said: we have fought with the Prophet a Gazwa before Najd and the Prophet came to us in a valley full of harm and he (the prophet) went under a tree and hung his sword on a branch, while people had spread in the valley shaded with trees, and the prophet said: "a man came to me while I was asleep and took my sword, so I woke up and he was standing over my head, and with the sword in his hands said " who will stop me from getting you?" I said: "Allah." Then he said the second time. " Who will stop me from getting you?" I said: "Allah" so he released the sword and sat there. Then the prophet did not harm him. Ibn Abbas said, that the prophet said: "when Allah has sent me with His message it overwhelmed me and I knew that some people thought of me as a liar so Allah has revealed this verse." And Abu Talib used to send a man from Banu Hashim to the Prophet everyday to protect him until the verse "Allah will protect you from the people" was revealed. Then the prophet said: "O' uncle, Allah has protected me from Jinn and Humans so I do not need anyone to protect me." I (Al-Qurtubi) say: "this would imply that this occurance was in Mecca, and the verse is therefore Meccan." However, this is not correct as it was earlier mentioned that the verse is agreed by all to be revealed in Madinah. And what proves that this verse is Madaniah is what Muslim has narrated in his Sahih on the authority of Ai'shah that she said: "The Prophet stayed up late in Madinah one night and said: 'I wish a good man from my companions would protect me this night.' She said: and while we were at that, we heard a sound of a weapon; the prophet said 'who is it?' He said: 'Sa'ad bin Aby Waqqas.' The Prophet told him 'what has brought you?' He said: 'I was afraid that harm would touch the Prophet so I came to protect him', so the prophet prayed for him and went to sleep. And in other places (other than the Sahihs) she said: "while we were… we heard a sound of a weapon, He (the Prophet) said: 'who is it?' They said: 'Sa'ad and Huthafa", we came to protect you. So the prophet went to sleep and this verse was revealed. And then the prophet said 'leave people, Allah has protected me.' "

Qur'an: Lo! Allah guideth not the disbelieving folk.

It means (Allah) does not guide them, as it was previously mentioned. And it was said: "you propagate and leave guidance for us" like in verse "The duty of the messenger is only to convey (the message)." [5:99]

Qur'an: O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed His Message

The Prophet is asked to reveal the propagation because he used to hide it out of fear of the idolaters, and Allah promises to protect him from such people. Omar (RA) was the first who revealed his Islam and the verse Al-Anfal: 64 was revealed on that account. This verse (5:67) has disproved the claim of those rejectors (Rafiddah) who say that the Prophet has hidden some things from the religion out of taqqiah and other similar claims. This address to the Prophet is also a way of teaching him and others that no part of the shariah should held to themselves. And Allah may damn those who say that the Prophet has kept something from what has been revealed to himself. The correct reading of the word 'Risalatih' is "Messages".

Qur'an: And Allah will protect thee from the people

This is evidence of Muhammad's Prophethood because Allah told him that he is infallible and as such an infallible person cannot leave some of what has been revealed to him. This verse was revealed when a man confronted the Prophet with a sword while he (the Prophet) was resting under a tree. The man said: "Who can stop me from getting you?" And the Prophet replied: "Allah". Many traditions have narrated this story. The other explanation is that Abu Talib used to provide the prophet a protector every day until this verse was revealed and the prophet said to his uncle that Allah has protected him from the Jinn and Humans. This verse was revealed in Madinah according to what Muslim has narrated on the authority of Ai'shah.

Qur'an: Lo! Allah guideth not the disbelieving folk.

It means Allah does not guide the disbelieving people. The duty of the Messenger is to convey the Message and guidance is the work of Allah.

Ibn Kathir in the beginning gives us the idea that the Prophet is asked to convey the complete Message of Islam that was sent to him but the verse itself is vague and does not say if the Message is a particular one or the complete Message. He also gives us the impression, by his comment: "…commands him to convey all that He (Allah) has sent to him" - that the Prophet had not conveyed a major portion of the entire Message at the time this verse was sent down. This is refutable because it is believed that this verse was revealed after the last Hajj and most of the message including Salah, Hajj, Fasting, Jihad, Khums and Zakat, etc had already been revealed and hence it is not possible that the Prophet had not conveyed a major portion of the entire Message. We also see no evidence in the Prophet being addressed 'O Messenger' to mean that the Message in this verse means all that Allah has sent to him. Ibn Kathir quotes the end part of the Prophet's address during his last pilgrimage to Mecca to show that the ummah has testified that the Prophet has fulfilled his duty. The Prophet actually addressed the returning pilgrims at a place called Ghadeer Khum during his journey back to Medina after the farewell pilgrimage. However, Ibn Kathir has not quoted the complete address of the Prophet (based on the abridged version) and we know that both the sects have accepted this tradition of the Prophet's address to be authentic. One cannot accept his explanation based on the last part of the address unless the whole address is presented for scrutiny. We don't know if this is intentional but one would think that perhaps the Prophet's address: "O Allah! Did I convey O Allah! Did I convey" has its import from the other part of the speech at Ghadeer.

His explanation of the sentence, And if you do not, then you have not conveyed His Message is implying that Allah is simply stating the rule of delivering His Message but the verse is clearly an order! In addition, such a conditional sentence should have some significance of some sort of the actual Message that the Prophet is commanded to convey. The tradition of ibn 'Abbas that he quotes actually does give an indication that what the Prophet is commanded to convey is indeed an important revealed Message but Ibn Kathir failed to capitalize on that tradition. Also, his explanation of the clause, Allah will protect you from the people seems to imply that Allah had not protected him until this verse was revealed or, all this time the Prophet was not sure if Allah was protecting him! This is rejected because one cannot imagine that Allah would leave His honored Prophet unprotected at any time.

In short, Ibn Kathir has relied heavily on traditions and what is apparent from the verse itself and has left the questions asked in the beginning unanswered!

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Allamah Tabataba'I has done a very systematic and comprehensive exegesis of this verse as one can witness that initially he refutes the understandings of some exegetes who have explained this verse not conforming to its context. This is important as it gives us the background of his final explanation. The fact that he does not use extraneous sources to explain this verse is truly in keeping with the principle of the Qur'an: "The Qur'an should be able to explain itself". The most profound part of his exegesis of this verse is when he clearly shows from its context that the Prophet had delayed the conveyance of a particular order because it contained a sort of personal benefit and interest for himself, a privilege that the others too would have desired. This understanding is also evident from the clause: "And Allah will protect you from the people".

Another important point mentioned in his work is that the 'revealed message' occupies a central position in the entire fabric of Islam. The way he explains this relationship is truly incredible! He says, the relationship of this message to Islam is like the relationship of the soul to the body; without the soul, the body is regarded as dead. This point is self evident by the conditional statement contained in the verse: "And if you do not, then you have not conveyed His Message". Also, his explanation of the word "Risalatih" to mean the entire Message that forms the complete religion of Islam is very impressive. The most exciting part of his style of exegesis is when he demonstrates how a certain explanation is either approved or rejected by the context of the verse itself. In other words, he shows us how the Qur'an is able to explain itself! In the end, Tabataba'I quotes several traditions (not included here because of the length of the article) and shows how the tafseer supports some of them. The most important tradition is of course the event of Ghadeer, which has been narrated by both the sects.

That the verse talks about the Guardianship of Ali Ibn Abi-Talib, the cousin and son in-law of the Prophet, is certainly supported by its context and nature; and this is not based on any biased or personal opinions. In our honest opinion, Tabataba'i has not only answered all the questions asked in the beginning of this study but he has also revealed to us the importance and the art of understanding the Qur'anic verses by the style of his exegesis.

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Al-Qurtubi, in explaining the sentence "Make known that which hath been revealed unto thee from thy Lord" has depended too much on what others have said about it and it appears that the little that he has commented on this verse, has its import from all these extraneous sources; but we have said in the beginning that the Qur'an should be explained using the Qur'an. According to our opinion, Al-Qurtubi makes a blunder by saying that Omar was the first who revealed his Islam; because such a statement can imply that Omar was better than the Prophet! The most confusing part of the explanation of the above sentence is that in the beginning he seems to agree that the Prophet used to hide the 'propagation' out of fear from the Mushrikeen (idolaters) and in the later part he says that Muhammad (peace be upon him) did not hold anything from the revelation, quoting several traditions. We find it hard to discern what is his actual argument! Or is he simply trying to tell us what others have said? There is nothing wrong in mentioning what others have said about any verse if it is done with the intent of showing whether the context of the verse approves or rejects such opinions. This particular task has not been undertaken by Al-Qurtubi as far as this verse is concerned; unless the word 'tafseer' to him meant explaining the verses of the Qur'an by quoting what others have said about it.

Further, if the verse is unanimously believed to have been revealed in Madinah, then his explanation of the sentence "And Allah will protect thee from the people" and the circumstances of its revelation do not make sense at all. It is also very hard to accept, due to the emphatic nature of the verse, that this verse was revealed on account of the incident between the Prophet and the man (Gawara bin Al-Harith) who drew the sword. In our conclusions on the tafseer work of Ibn Kathir, we mentioned that it is not possible that Allah should not protect His honored Prophet at any time. Therefore the sentence "And Allah will protect thee from the people" should have a significant implication and so far we have seen that only Allamah Tabataba'I has addressed this particular issue in a clear and decisive manner! However we should mention here that al-Qurtubi's explanation of the word 'Risalatih' to mean "Messages" seems quite reasonable although it should not imply that the Prophet had withheld the conveyance of several Messages. The meaning explained by Allamah Tabataba'I i.e. it means "the religion in its totality" makes more sense with the context of the verse (see our conclusions). The explanation by al-Qurtubi does not completely justify the reason for such a conditional statement contained in the verse.

Finally, a discerning reader will agree that the questions that arise from the verse 5:67 have not been addressed nor answered in any way in the tafseer work of al-Qurtubi. In short, It is reasonable to conclude that these two exegetes, Ibn Kathir and Al-Qurtubi, living in the 13th century, had much in common in their respective tafseer work.