وَإِنَّهُ لَذِكرٌ لَكَ وَلِقَومِكَ ۖ وَسَوفَ تُسأَلونَ
Indeed, it is a reminder for you and for your people, and soon you will be questioned.
EXPOSITION
Having instructed the Prophet to firmly hold onto the revelations granted to him, this verse subsequently depicts his revelation as a reminder (dhikr). The message of the revelation serves to awaken mankind’s consciousness to the divine wisdom that lies dormant within their innate nature (fiṭrah). As such, the revelation serves as a catalyst for introspection and personal growth, allowing individuals to draw upon the wellspring of divine guidance embedded within their own beings.
The paramount purpose of the reminder, as encapsulated within the Quran, is to foster the remembrance of God and to cultivate gratitude for the multitude of blessings He has bestowed. This essential function of the reminder was previously highlighted in verse 36, Whoever turns a blind eye to the remembrance of the All-Beneficent … Interpreting dhikr as a reminder is in line with the oft-repeated verse of Sūrat al-Qamar (verses 17, 22, 32, and 40): And certainly We have made the Quran easy for remembrance (dhikr), but is there anyone who will mind? Verse 5 of the present chapter also referred to the Quran as al-dhikr (see also 15:6 and 26:5 whereby all revealed scriptures are described as being dhikr).
Indeed, it is a reminder for you and for your people: although the term your people is initially understood as referring to those individuals who resided alongside the Prophet during his lifetime, many exegetes interpret it more broadly as encompassing the entire community of believers who follow the Prophet’s teachings until the Day of Judgement. This interpretation extends beyond the immediate contemporaries of the Prophet, similar to how the ‘people of Jesus (a)’ or ‘people of Moses (a)’ refers to all followers of those prophets throughout history.
However, considering other verses of the Quran such as, Your people have denied it, though it is the truth (6:66), When the Son of Mary was cited as an example, behold, your people raise an outcry (verse 57), and, And the Apostle will say: ‘O my Lord! Indeed, my people consigned this Quran to oblivion’ (25:30), one may say that the phrase primarily refers to the Prophet’s immediate audience during the time of revelation, although it could be extended by extrapolation to all his followers.
And soon you will be questioned: the Prophet will be questioned about how he carried out his duties as an apostle and his people will be questioned about how they carried out their duties that were sent down in this divine book (see also 25:30).
INSIGHTS FROM HADITH
- In an authentic report by Imam al-Ṣādiq (a), he said about the verse, Indeed, it is a reminder for you and for your people, and soon you will be questioned: ‘The reminder (al-dhikr) is the Quran and we are its people, and we are those who are questioned.’
Note: This narration applies the expression qawmika (your people) to a more specific sense of the term signifying the Prophet’s Ahl al-Bayt. However, it should be noted that this interpretation may be contextually specific to this verse and may not necessarily apply to other Quranic verses that use the same term, such as, Your people have denied it, though it is the truth (6:66).
REVIEW OF TAFSĪR LITERATURE
Several commentators have suggested that the term dhikr in this verse carries connotations of honour and prestige. According to this interpretation, the verse may be understood as conveying the idea that both the Prophet and his people are granted a distinct honour through their enduring remembrance among all nations. Furthermore, your people has been understood as referring to the nation (ummah) of the Prophet, or the Quraysh, as attributed to Ibn Abbas and Suddī, or the Arabs in general.
This honour is linked to the fact that the Quran was revealed in the Arabic language. This linguistic connection establishes a unique privilege and responsibility for its audience, who are thus accountable for their gratitude and appreciation of this divine gift (see also 102:8). Others have linked this honour to the fact that the Messenger of God was chosen from amongst them, as well as the fact that they were able to perceive the truth through revelation. Those who have adopted this understanding refer to 21:10 to support their view, Certainly We have revealed to you a book in which is your good remembrance. What! Do you not then understand?
As for being questioned, some have said this could refer to those who rejected the message of the Prophet who would be questioned as to why they were obstinate in their disbelief, or it could be a question to all the Muslims as to whether they carried out their duties.
It is true that the Quran elevated the station of the Prophet and that of the Arabs, indeed of all Muslims, across the world. The Prophet’s name has been mentioned with reverence morning and evening from the minarets for more than fourteen centuries. The obscure Arabs of the pre-Islamic era became known under his name, and the voice of the Islamic nation has been raised throughout the world thanks to him.
However, understanding dhikr as honour here is not clear because the Quran is not a social privilege for the Prophet’s people to attain, but rather a spiritual and practical responsibility on the path of righteousness towards Allah, as indicated by His saying, and soon you will be questioned about everything in it, including duties and teachings related to the responsibility people bear before Allah in His commands and prohibitions.
[1] Munyah, 25/209.
[2] Atyab, 12/35; Amthal, 16/65.
[3] Atyab, 12/35.
[4] Amthal, 16/62.
[5] Kafi, 1/211; Basair, p. 37; Qummi, 2/286.
[6] Tabrisi, 9/49; Makhzan, 12/31; Muqatil, 3/796; Abu al-Futuh, 17/174; Mudarrisi, 12/480; Kashif, 6/550; Razi, 27/634-635; Qutb, 5/3191.
[7] Tabrisi, 9/75.
[8] Tabrisi, 9/76.
[9] Tibyan, 9/202.
[10] Maraghi, 25/93.
[11] Razi, 27/635.
[12] Amthal, 16/62.
[13] Fadlallah, 20/245.