وَاضرِب لَهُم مَثَلًا أَصحابَ القَريَةِ إِذ جاءَهَا المُرسَلونَ

Cite for them the example of the inhabitants of the town when the apostles came to it.

EXEGESIS

Cite for them the example: the Arabic term used here for example is mathal. Ḍarb al-mathal means to draw an example. Mathal is used in the Quran in four different senses. One sense is an example as is used in this verse. In this sense a true event, story, or people are cited as an example to convey a lesson or a concept to the reader. The second sense is a parable, where an unreal story is mentioned to illustrate a concept: Allah draws a mathal: a man jointly owned by several contending masters, and a man belonging entirely to one man: are the two equal in comparison? (39:29). The third sense is used to indicate a simile, such as Cite for them the mathal of the life of this world, like the water We send down from the sky. Then the earth’s vegetation mingles with it. Then it becomes chaff, scattered by the wind. And Allah is omnipotent over all things (18:45). All these three senses of mathal, i.e. example, parable, and simile, are used to illustrate certain concepts that usually need deeper contemplation to grasp. In a different vein of meaning, the fourth usage of mathal is used to mean description: His is the loftiest mathal (description) in the heavens and the earth. And He is the all-mighty, the all-wise (30:27), and For those who do not believe in the hereafter there is an evil mathal (description), and the loftiest mathal (description) belongs to Allah, and He is the all-mighty, the all-wise (16:60).

Qaryah (town) literally means a place in which the buildings are very close to each other, and is taken as a place for settlement.^{‎[1]Lane, p. 2988.} Therefore, it could be used for a village, a town, a city, or even larger communities. On the other hand, madīnah, used in the upcoming verse, is used specifically for a city or town.^{‎[2]Meaning of madīnah, Almaany the online dictionary, <https://www.almaany.com/ar/dict/ar-ar/%D8%A7%D9%84%D9%85%D8%AF%D9%8A%D9%86%D8%A9/>.} Therefore, qaryah has a broader meaning and is used frequently in the Quran for the main and important cities and civilisations, such as Egypt, Mecca, and suchlike.^{‎[3]Amthal, 14/149.}

The Quranic phrase aqṣā al madīnah (the farthest part of the city) in verse 20 shows that the invitation of these messengers had reached the farthest areas of the city, and some had accepted it. Besides this, the outskirts of the cities are normally the places where the less fortunate live, as opposed to wealthy people who live in the centres of cities, and are more resistant to the message of God.^{‎[4]Amthal, 14/156.}

EXPOSITION

Mathal (pl. amthāl) indicates a statement or a story, which is given as an example to clarify the point of the speaker. Since the purpose of the story of the people of the town was to clarify the promise and the waring mentioned previously, God commanded Prophet Muhammad (s) to cite the story for them as an example for such a purpose.^{‎[5]Mizan, 17/72.}

The main purpose of examples and parables in the heavenly books including the Quran is guidance and admonition, Allah draws these parables for mankind so that they may take admonition (14:25). Another purpose is to trigger the intellect of those who think and reflect, We draw such comparisons (amthāl) for mankind, so that they may reflect (59:21).

The parables and examples of the Quran are not to be taken lightly, for these are nothing but the indirect commands of God, O mankind! Listen to a parable that is being drawn (22:73). The cited examples can clear a misconception and firmly embed an idea in the mind of the listener, such as the misconception of carrying the loads of scriptures being a rewardable act even without practicing it or benefiting from it, The example of those who were charged with the Torah, then failed to carry it, is that of an ass carrying books (62:5).^{‎[6]Mathal in Quranpeda, <https://quranpedia.net/ar/topic/110>.} Furthermore, some examples in the Quran eloquently convert intangible and unimaginable concepts to something tangible with imagery that the mind can picture easily, thereby clarifying the ambiguity surrounding that concept. Examples and parables could also clarify an unseen concept or an object by describing it with a simile of a seen object, such as some of the stages of the hereafter, paradise, or hell.

In addition, the examples and parables of the Quran challenge and degrade the evil powers, besides reminding people about the previous nations who did evil and met its consequences. In this verse, the example is cited to compare the similarities of the stubborn Meccan disbelievers with the stubborn and wicked people of a town in the past, reminding the Meccans of the consequences of insisting on evil.

The stories and events of past people openly reflect that the result of oppression and evil has always been ruin and destruction, while the consequence of virtuous action and peaceful living was always goodness and success. Irrespective of the time or place, if similar conditions and actions of a previous nation are repeated by a future generation, they will meet similar consequences in type though perhaps not in form. It is for this reason that the events of the past become a lesson for the future.^{‎[7]Nahj, sermon 192.}

Many messengers of God used to travel to their surrounding cities and villages to expand and spread the message of God. Some people would accept their message, and others would reject it. This verse and the following seventeen verses present an example of a community that rejected the messengers of God. The arrogant rejecters of Mecca mentioned in the previous verses resemble the arrogant rejecters from the inhabitants of the town who belied the messengers and were punished by God. Therefore, the destruction of that stubborn, wicked community indicates an indirect promise of victory to the truth, similar to the victory of the messengers.

Rāzī indicates that there are two possible messages in the example of the inhabitants of the town; the first is a lesson of warning to the Meccan disbelievers so that they could prevent themselves from the punishment that happened to the wicked people before them. The second is to strengthen the Prophet by giving him an example of the three messengers who did not give up their message despite the stubborn rejection of the community to whom they were sent. The only difference is that those three messengers were sent to one city, whereas Prophet Muhammad (s) was one messenger for the whole of humanity. Rāzī prefers the second possible message in this verse, that it was to strengthen the Prophet and inspire him towards patience.^{‎[8]Razi, 26/260.}

Many commentators have stated that the town referred to in this verse is the ancient city of Antioch and the messengers were sent by Prophet Jesus (a). However, the history of Antioch does not record a destruction such as the one mentioned in this story. On the contrary, the historical accounts indicate that the entire city of Antioch became followers of the messengers of Prophet Jesus (a).

On the other hand, from Matthew 10:1-42, it appears that the message of Prophet Jesus (a) was for the Children of Israel alone and not for the polytheist Gentiles, while Sūrat Yā Sīn indicates that the messengers were sent to the idol worshippers of the city. Moreover, in Antioch, Jews and Gentiles were living together; according to the Bible, the disciples approached the Jews scattered outside of Jerusalem in the lifetime of Jesus (a), and after he was risen, they approached his Gentile followers. Therefore, these messengers were not sent by Jesus (a) in his lifetime. Even if one accepts that these messengers were from his disciples, the event of this surah must have happened after Jesus (a), when his disciples were approaching the cities of the idolaters and polytheists.

As observed in Acts (11:19-30 and 14:8-28) and Luke (10:1-24), Antioch had become a base of the early Christians to which the disciples would return after their missions in remote areas. These verses also indicate that Judaism was practiced in Antioch at the time of Prophet Jesus (a), who would send disciples as messengers to them, and many Jews would become followers of Prophet Jesus (a). Having said that, one may still argue that the town mentioned in this surah may have been somewhere around Antioch and not Antioch itself, to combine between the biblical historical texts and the views stated by the early commentators. 

INSIGHTS FROM HADITH

1. Imam Ali (a) describes why examples and stories of past nations have been mentioned: ‘Certainly, you have examples of God’s wrath, punishment, days of retribution, and His dealings [with previous nations]. Therefore, do not disregard His warnings, ignoring His chastisement, belittling His might, and being heedless of His wrath. Verily, God the glorified did not chastise the previous nations who were before you except for their abandoning enjoining others toward goodness and prohibiting them from doing evil. Consequently, He damned the foolish for their disobediences and the righteous for their abstinence from prohibiting others from evils. Beware! You have broken the bonds of Islam, transgressed its limits, and destroyed its commands.’^{‎[9]Nahj, sermon 192.}
2. Imam Ali (a) said: ‘Be cautious of whatever devastations befell the nations before due to their evil deeds and obnoxious actions. Remember their conditions when doing good or bad, and be cautious that you do not become like them.’^{‎[10]Nahj, sermon 192.}
3. Imam Ali (a) said: ‘O servants of God, I advise you to be cautious of God, who has cited examples for you, and timed your lives for you … and He has warned you through strong, comprehensible arguments, so He limited you in number, and employed for you sustenance in a place of tests and an abode of lessons, in which you are tested and held accountable.’^{‎[11]Nahj, sermon 83.}
4. Imam Ali (a) spoke about those who benefit from cited examples: ‘How true are the examples [of the previous nations] and how effective are such admonitions if received by virtuous hearts, conscious ears, determined thoughts, and sharp intellects.’^{‎[12]Nahj, sermon 83.}
5. Imam Ali (a) said: ‘You should take a lesson from the fate of the progeny of Ishmael (a), the children of Isaac (a), and the Children of Israel. How strongly parallel are their conditions [to yours] and how akin are their examples! Reflect upon their affairs when being scattered and disunited, spending the nights [of humiliation] under the lordship of the kings of Persia, and the Caesars of Rome.’^{‎[13]Nahj, sermon 192.}
6. Imam Ali (a) said: ‘It is He who made His creation settle in the world, and sent His messengers (a) towards the jinn and humans to unveil its covering for them, and to warn them of its threat, and to cite for them its examples to show them its defects; in addition, to continuously provide them with lessons of its correct conduct and its malicious, its lawful things and unlawful things, and all what God has ordained for the obedient and the disobedient, namely paradise or hell, as an honour or disgrace.’^{‎[14]Nahj, sermon 183.}
7. Imam Ali (a) said: ‘Examples are cited for those who have intelligence and reasoning.’^{‎[15]Muhammad Rayshahri, Mīzān al-Ḥikmah, 4/2838.}
8. Imam Ali (a) said: ‘For those who seek admonition are examples cited.’^{‎[16]Muhammad Rayshahri, Mīzān al-Ḥikmah, 4/2838.}

REVIEW OF TAFSĪR LITERATURE

Ḍarb also means type, which includes identical or similar instances. Therefore, this verse cites an example similar to the situation of the Meccans. Idh indicates the time of those messengers sent to the people, which was in the era of Prophet Jesus (a) who was the closest prophet to Prophet Muhammad (s) in time.^{‎[17]Razi, 26/260.}

According to narrations, the messengers referred to in this verse were apostles sent by Prophet Jesus (a), and since Prophet Jesus (a) was a messenger of God, his choice, in turn, was the choice of God.^{‎[18]Amthal, 14/150.} First, John and Paul were sent but were imprisoned by the king of the city, then Simon was sent to help those two. Simon performed a miracle by bringing the dead son of the king back to life. Hence, when the son witnessed the truthfulness of the two apostles, they were released. After this miracle the king became a believer, and his kingdom followed him.^{‎[19]Daqaiq, 11/27-31.} However, this narrated event does not indicate the destruction of the people of the town as this surah indicates. Therefore, the event in the narration may have happened in a different city from the one mentioned in this verse.

[1] Lane, p. 2988.
[2] Meaning of madīnah, Almaany the online dictionary, <https://www.almaany.com/ar/dict/ar-ar/%D8%A7%D9%84%D9%85%D8%AF%D9%8A%D9%86%D8%A9/>.
[3] Amthal, 14/149.
[4] Amthal, 14/156.
[5] Mizan, 17/72.
[6] Mathal in Quranpeda, <https://quranpedia.net/ar/topic/110>.
[7] Nahj, sermon 192.
[8] Razi, 26/260.
[9] Nahj, sermon 192.
[10] Nahj, sermon 192.
[11] Nahj, sermon 83.
[12] Nahj, sermon 83.
[13] Nahj, sermon 192.
[14] Nahj, sermon 183.
[15] Muhammad Rayshahri, Mīzān al-Ḥikmah, 4/2838.
[16] Muhammad Rayshahri, Mīzān al-Ḥikmah, 4/2838.
[17] Razi, 26/260.
[18] Amthal, 14/150.
[19] Daqaiq, 11/27-31.