بَل مَتَّعتُ هٰؤُلاءِ وَآباءَهُم حَتّىٰ جاءَهُمُ الحَقُّ وَرَسولٌ مُبينٌ
Rather I provided for these and their fathers until there came to them the truth and a manifest apostle.
EXEGESIS
The participle bal (rather) is used to indicate a retraction of what was mentioned previously.
Mattaʿtu (I provided) stems from the root letters m-t-ʿ, which conveys the idea of benefit, pleasure, and the fulfilment of needs.[1] As explained by Rāghib, the term matāʿ refers to household wares that contribute to comfort and utility (13:17).[2] The wares of this life are also called matāʿ in the Quran.
When conjugated in form two as in this verse, the verb takes on a transitive meaning, expressing the act of enabling someone to enjoy or derive benefit from something. In the current verse, the verb’s object has been generalised, suggesting that the provision in question encompasses a wide range of needs and desires, indicating that those concerned were generously supplied with whatever they required for their satisfaction and well-being.[3]
There is also a shift in pronouns as this verse, contrary to the previous one, refers to God in the first person singular. This is perhaps a rhetorical tool to indicate the magnitude of the offence of the polytheists and to indicate that their disbelief, ingratitude, and accusations of sorcery (see next verse) are in reality directed at God Himself.[4]
According to Ibn ʿĀshūr, the plural demonstrative pronoun hāʾulāʾ (these) has only been used in the Quran when referring to the Arab polytheists that existed during the time of Prophet Muhammad (s).[5]
EXPOSITION
The previous verse raised hope that perhaps people, and especially the polytheists of Mecca, may return back to the path of monotheism through the lasting word placed in the descendants of Prophet Abraham (a). This verse begins with a retraction participle to show that this was not the case.[6] The polytheists of Mecca did not return to the path of monotheism despite the opportunity provided for them by the revelation of the Quran and the presence of Prophet Muhammad (s).
God continuously provided His bounties for them and their forefathers despite their polytheistic practice, until He sent to them His Prophet, who clarified the truth for them by his wisdom and through revelation.[7]
Not only was he manifest in his claim due to his character, his past record, his miracles, and his clear wisdom, he also clarified for them the path of monotheism in the most lucid and expressive manner.
In other words, there was no doubt in his prophethood, and it was only obstinacy that prevented the polytheists from accepting him.[8] Verse 2 of this chapter described the Quran as manifest, and now this verse describes the Holy Prophet as manifest as well.
Some exegetes have inferred that this verse is also indicating towards the universal principle of God not punishing a community until the time a prophet is sent to them. As such, the polytheists of Mecca were given respite and provided with material bounties and were not punished for their false beliefs until the arrival of the Holy Prophet, who would complete the proof upon them (itmām al-ḥujjah) such that they would have no excuse. If God were to punish them immediately, they would have complained, Had We destroyed them with a punishment before it, they would have surely said: ‘Our Lord! Why did You not send us an apostle so that we might follow Your signs before we were abased and disgraced?’ (20:134). See also 28:47 and 17:15.[9]
Seen from another angle, this verse can also be regarded as indicating towards the process of istidrāj (gradual destruction) which is the divine tradition of abandoning sinners to indulge in bounties such that they become oblivious of God and unmindful of seeking forgiveness for their errors, which leads to their destruction.
Being blessed with material bounties should not lead one to believe they are on the right path, as was the case with the polytheists of Mecca. Let the faithless not suppose that the respite that We grant them is good for their souls: We give them respite only that they may increase in sin, and there is a humiliating punishment for them (3:178). See also 7:183.[10]
INSIGHTS FROM HADITH
- It has been reported from Imam Ali (a): ‘O son of Adam, when you see that your Lord, the glorified, bestows His favours on you while you are disobeying Him, you should fear Him.’[11]
- It has been reported from Imam Ali (a): ‘How many a people are gradually destroyed (mustadraj) [by Allah] through benevolence (iḥsān) towards them, and how many a people are deceived through the veiling [of their sinful activities by Allah], and how many a people are enamoured by praises about themselves. And Allah does not try anyone [as severely] as He tries one who is given respite [to remain sinful].’[12]
- It has been reported from Imam Ali (a): ‘O people, let Allah see you in the state of fear at the time of blessings just as He sees you anguished at the time of distress. Certainly, he who is given ease [of life] should not consider himself safe against gradual destruction (istidrāj), which ought to be feared, whilst he who is afflicted with distress but does not perceive it to be a trial loses the coveted reward.’[13]
REVIEW OF TAFSĪR LITERATURE
Some have suggested that truth in this verse could be referring to the call to monotheism.[14]
[1] Tahqiq, 11/13.
[2] Raghib, p. 757.
[3] Tahqiq, 11/15.
[4] Mizan, 18/97.
[5] Ibn Ashur, 25/241.
[6] Ibn Ashur, 25/241.
[7] Mizan, 18/97; Tibyan, 9/194.
[8] Kashif, 6/545.
[9] Atyab, 12/23; Abu al-Futuh, 17/166.
[10] Mudarrisi, 12/462.
[11] Nahj, saying 25.
[12] Nahj, saying 116.
[13] Nahj, saying 358.
[14] Daqaiq, 12/51; Alusi, 13/77.