فَإِمّا نَذهَبَنَّ بِكَ فَإِنّا مِنهُم مُنتَقِمونَ
Either We shall take you away, for We will indeed take vengeance on them.
EXEGESIS
Immā (either) is a composition of two particles: the conditional particle inn and the superfluous particle mā. Upon joining (idghām), the nūn is dropped, forming immā. This is an explanation particle that is used here for diversification, meaning that the retribution and vengeance upon the disbelievers is of two kinds. The first one is discussed in this verse and the second in the next verse. Other exegetes maintain that the intended meaning is that the vengeance will either be after the demise of the Prophet or during his lifetime as implied in the next verse, and thus the key message is the inevitability of the vengeance.
Nadhhabanna (we shall take you away) is made up of two segments – the imperfect verb and the suffixed emphatic particle nūn. To take you away means to make the Prophet pass away.
Muntaqimūn (we take vengeance) is an active participle that has been used in a nominal sentence to indicate the continuity and certainty of the vengeance. It is from the root verb naqama, which means to disapprove something either verbally or through punitive action. According to Abū Hilāl al-ʿAskarī, there is a slight difference between naqama and ankara. The latter indicates mere disapproval whereas the former indicates disapproval with the intent of punishment, as in the verse, They were vindictive (naqamū) towards them only because they had faith in Allah (85:8). This indicates that they disapproved of their monotheism and punished them for it, as mentioned in the story of the Men of the Ditch (aṣḥāb al-ukhdūd) in the same surah. This is why punishment is called niqmah.
Five different rhetorical tools have been used in this verse to show emphasis: the use of the superfluous particle mā, the nūn of emphasis, the accusative particle innā, structuring the sentence as a nominal sentence, and the hastening of the preposition phrase.
EXPOSITION
Whilst continuing to address the Prophet, this verse can be seen as consoling the Prophet whilst also severely threatening the obstinate disbelievers that were referred to in the previous verses.
The previous verse highlighted the obstinate nature of the polytheists such that no amount of warning from the Prophet would benefit them, and as such they are worthy of being chastised. This chastisement would take place either during the lifetime (or presence) of the Prophet or after his demise, since God is powerful over them (verse 42). The present verse discusses the latter scenario, and the next verse will discuss the former.
Ṭūsī argues that the chastisement of the polytheists in this verse is made contingent upon the Prophet’s departure from their midst, as his leaving signifies the loss of hope for their guidance. This concept mirrors the broader divine pattern of punishing communities only after their prophet is commanded to leave, as demonstrated in the case of Prophet Lot (a), who was instructed to depart with his family before his people faced their punishment (11:81).
Based on this, a prophet’s presence amongst a community serves as a protective influence, providing opportunities for repentance and guidance. Once the prophet leaves, however, this protection is withdrawn, and the community becomes vulnerable to divine retribution for their persistent disbelief and transgressions.
As had been indicated previously, Prophet Muhammad’s (s) departure from their midst is most likely an indication towards his demise, rather than his migration to another city.
This meaning is also in line with other verses that have an almost identical purport: And if We show you something of what We threaten them with, or cause you to die (natawaffayannaka), yet to Us is their return, and Allah is the bearer of witness to what they do (10:46); And We will either let you see part of what We threaten them with or cause you to die, for only the delivery of the message is [incumbent] on you, while calling [them] to account is Our [business] (13:40); So be patient! Allah’s promise is indeed true. Whether We show you a part of what We promise them, or take you away [before that], [in any case] they will be brought back to Us (40:77).
Some have said it could mean removing the Prophet from their midst, i.e. his migrating from Mecca to Medina.
INSIGHTS FROM HADITH
- It has been reported from the Prophet regarding Either We shall take you away, for We will indeed take vengeance on them: ‘It was revealed for Ali ibn Abī Ṭālib who will take vengeance from the nākithīn [the people of the Battle of Jamal] and qāsiṭīn [the people of the Battle of Ṣiffīn] after me.’
- It has been reported from Imam al-Ṣādiq (a): ‘Allah took vengeance on them on the day of Basra, and this was what Allah had promised His Prophet.’
Note: These narrations should be viewed as different applications of the verse.
REVIEW OF TAFSĪR LITERATURE
Some exegetes opine that the vengeance intended here is the punishment in the hereafter as this is similar to what has been mentioned in 40:77, Whether We show you a part of what We promise them, or take you away [before that], [in any case] they will be brought back to Us, whereby the phrase they will be brought back to Us is understood as referring to the punishment in the hereafter.
[1] Atyab, 12/32.
[2] Amthal, 16/61; Furqan, 26/323.
[3] Mizan, 18/104.
[4] Ibn Ashur, 25/259.
[5] Raghib, p. 822.
[6] Abū Hilāl al-ʿAskarī, al-Furūq fī al-Lughah, p. 83.
[7] Ibn Ashur, 25/259.
[8] Amthal, 16/60.
[9] Munyah, 25/207.
[10] Tibyan, 9/201.
[11] Amthal, 16/61.
[12] Qurtubi, 8/92.
[13] Amthal, 16/60.
[14] Suyuti, 6/18.
[15] Referring to the day of the Battle of Jamal.
[16] Burhan, 4/864.
[17] Zamakhshari, 4/254; Muhit, 9/376.