وَإِنَّهُ لَعِلمٌ لِلسّاعَةِ فَلا تَمتَرُنَّ بِها وَاتَّبِعونِ ۚ هٰذا صِراطٌ مُستَقيمٌ

Indeed, he is a portent of the hour; so, do not doubt it and follow me. This is a straight path.

EXEGESIS

Exegetes have differed over the referent of the pronoun he in Indeed, he is. Most exegetes suggest that it is referring to Prophet Jesus (a).^{‎[1]Mizan, 18/118.}

The word ʿilm (lit. knowledge, but translated as portent here) means that by which something is known, and thus the verse literally reads: Indeed, by he is known the hour.^{‎[2]Mizan, 18/118.} Describing Prophet Jesus (a) as ʿilm is a form of hyperbole to indicate that Prophet Jesus (a) is one of the definite signs of the Day of Judgement.^{‎[3]Amthal, 16/82.} This is further demonstrated by the use of the particle of emphasis inna (indeed) and the emphatic prefix lām in laʿilmun.

Tamtarunna (doubt it) is a combination of the imperfect form eight of the verb marawa and the suffixed emphatic particle na. The form eight infinitive imtirāʾ means to dispute concerning something of a doubtful nature.

The word ṣirāṭ (path) is always used in the singular form throughout the Quran, indicating the Quran’s exclusivist understanding of what constitutes the true path.

Perhaps the use of the indefinite form ṣirāṭan mustaqīman (thus translated as a straight path) is in view of the plurality of paths corresponding to the plurality of messengers, even though the core of the divine law is one, indicating that the command to follow is with regard to the prophetic practices and the particular rulings of this sharīʿah.^{‎[4]Hadi, 3/248.}

Ittabiʿūni (follow me) is the clipped form of ittabiʿūnī. And follow me can be understood as God’s speech with an elision at the end since it is not possible to literally follow God. Thus, the verse could read: and follow My guidance; or: and follow My religion; or: and follow My Messenger; or it can be understood as God commanding His Apostle to himself say this to the polytheists.^{‎[5]Alusi, 25/96; Hadi, 3/248.}

EXPOSITION

The verse describes Prophet Jesus (a) as a means of knowing the arrival of the hour. It can either be understood as saying that since Prophet Jesus (a) was miraculously created without a father and was given the ability to raise the dead, then by observing his case one can gain certainty that indeed the hour is also possible whereby the dead shall be raised for questioning. In other words, the resurrection should not be doubted after seeing God’s omnipotence with Prophet Jesus (a).^{‎[6]Mizan, 18/118; Amthal, 16/82; Rahnama, 17/87.} Or, Prophet Jesus (a) can be considered a sign of the end of times since many narrations describe the second coming of Prophet Jesus (a) as a sign of the nearness of the Day of Judgement.^{‎[7]Mizan, 18/118; Tabrisi, 9/82; Amthal, 16/82.} According to the Quran, Prophet Jesus (a) did not die; rather, God raised him up toward Himself (4:158) (see also 4:159 and 3:55). This latter understanding has been attributed to Ibn Abbas, Mujāhid, Qatādah, al-Ḍaḥḥāk, Suddī, and Ibn Zayd.^{‎[8]Tibyan, 9/211; Tabari, 20/631-633.}

The former interpretation, however, seems more appropriate in this context. God links the existence of Prophet Jesus (a) with His saying, So do not doubt it, that is, do not doubt the resurrection. How then could the removal of doubt about the hour be based on the descent of Prophet Jesus (a) before the resurrection? His descent is not a rational or scientific proof to dispel doubt about the hour.^{‎[9]Munyah, 25/236.}

According to Maududi, the second advent of Prophet Jesus (a) can only be a means of the knowledge of resurrection for those people who would be living in that future period or would be born after that, but not for the polytheists of Mecca who are the direct addressees of the verse.^{‎[10] Maududi, https://islamicstudies.info/tafheem.php?sura=43&verse=57&to=67.}

According to Shaʿrānī, the pronoun in the verse alludes to the descent of the angels, whose appearance on earth he takes to be a portent of the Day of Resurrection. This interpretation is informed by the preceding verse, which entertains the possibility of God substituting angels in place of humankind on the earth. The descent or coming of the angels at the end of the world is possibly alluded to in 25:25, 2:210, 6:158, and 89:22.^{‎[11] Pezhūhishhā-ye Qurʾānī, 3/1158.}

The verse then commands to not doubt about the hour – neither in terms of belief in it nor by being heedless of it.^{‎[12] Amthal, 16/83.}

The emphasis on forbidding doubt may lie in the fact that great truths impose profound responsibility upon the human being. To evade this burden, the soul seeks refuge in scepticism and uncertainty, saying: ‘Who can be sure that the hour will come? Who can be sure that people will be resurrected?’^{‎[13] Mudarrisi, 12/505.}

And follow me. This is a straight path: the verse implies that the straight path is the actual following of Prophet Muhammad (s), i.e. obeying his commands and staying away from that which he has forbidden. In other words, the verse would mean: And follow me, for indeed following me is the actual straight path.^{‎[14] Tabari, 20/634.} Some exegetes mention that the straight path refers to the Quran or that which Prophet Muhammad (s) calls to,^{‎[15] Alusi, 13/95.} in line with 42:52-53: And indeed you guide to a straight path, the path of Allah, to whom belongs whatever is in the heavens and whatever is in the earth.^{‎[16] Ibn Ashur, 25/280.}

Both these readings imply the same thing; and what path could be straighter than the path of the one who guides you to the way of salvation from the perils of the Day of Resurrection^{‎[17] Amthal, 16/83.} and the good or evil consequences of one’s actions in the life of this world? Following the Messenger is the very proof of faith in the hour. For once a person is convinced of its reality and reflects on how to save himself from its dreadful consequences, he will find with certainty that no straight path leads to paradise and divine pleasure except the Messenger’s message and faithful adherence to it.^{‎[18] Mudarrisi, 12/506.}

By complementing the mention of having certainty in the Day of Resurrection with following and obeying God and His Apostle, the verse highlights that belief in the resurrection provides the foundation for complete adherence to God’s commands.^{‎[19] Rahnama, 17/88.}

Some exegetes suggest that the command to follow Prophet Muhammad (s) in this verse refers specifically to following him in what he declares about Prophet Jesus (a) – namely, to believe concerning him only what Prophet Muhammad (s) says, for the straight path lies therein, not in holding him to be God or the son of God.^{‎[20] Ahsan al-Hadith, 10/45.}

INSIGHTS FROM HADITH

1. Jābir ibn ʿAbd-Allāh says: ‘I heard the Prophet (s) say: “How will you be when Jesus, son of Mary (a), descends, and their leader says to him: ‘Come, lead us in prayer,’? He will reply: ‘No; some of you are leaders over others – as an honour from God for this community.’”’
2. The Prophet is reported to have said: ‘How will you be when the son of Mary (a) is sent down among you, and your leader is from among you?’

Some narrations indicate that it is Imam Ali (a) who is a portent of the hour:

3. Zurārah reports from Imam al-Ṣādiq (a) about the verse, Indeed, he is a portent of the hour, to which the Imam replied: ‘By that He meant the Commander of the Faithful (a).’ And he said: ‘The Messenger of God (s) said: “O Ali, you are the knowledge for this community; whoever follows you is saved, and whoever turns away from you perishes and falls into ruin.”’^{‎[21] Burhan, 4/879; Similar narrations exist in Qummi, 2/286; Amali.T, p. 363.}

Notes: 1. The Sunni scholar Ali ibn Muhammad Julabī (d. 483/1090-1091), also known as Ibn al-Maghāzilī, has also alluded to the same in his work, al-Manāqib.^{‎[22] Al-Manāqib, p. 290.} 2. Considering the context, this hadith seems to be an application of the verse rather than its interpretation. If the hadith is authentic, it means that Imam Ali (a), in his knowledge, in his behaviour, in his conviction, in his ascetic way of life, in his dedication to God, and in his hope and fear of the hereafter, is a proof of the truth of the Day of Resurrection.

REVIEW OF TAFSĪR LITERATURE

Some exegetes suggest that it is the Quran that is being referred to here as a sign of the Day of Judgement since it is the last divine book to be revealed.^{‎[23] Tabrisi, 9/82.} The Quran informs man of the coming of the hour and the events that will unfold on that day, and thus it is through the Quran that one can gain certain knowledge about the Day of Judgement. This view has been attributed to Hasan al-Baṣrī.^{‎[24] Tibyan, 9/212; Tabari, 20/634; see also Fadlallah, 17/55; Ibn Ashur, 25/279-80.} However, this view has been critiqued for not being in line with the context of the verses, as well as the fact that the Quran was not mentioned in the previous verses for the pronoun to refer to it.^{‎[25] Alusi, 13/95.}

Those who support this understanding respond to this critique in several ways. Some opine that it is not farfetched to consider the sentence as being conjoined to verse 44, Indeed, it is a reminder for you and your people, with what lies in between being parenthetical sentences. It should be observed that the Quran is the central theme of this surah from the very beginning. In addition, this sentence stands as a conclusion to what was mentioned before regarding the people’s response to the Quran, the mention of the prophets and messengers, the recounting of past nations, and the warning not to fall into the same pitfalls. The outcome is that this Quran warns you of something worse than what befell them in this world, namely the punishment of the hereafter, so do not doubt it, and do not follow the enticements of Satan.^{‎[26] Hadi, 3/248.}

Others state that the verses are not addressing Prophet Jesus (a) in and of himself, but Prophet Jesus (a) as presented by the Quran, so that reference to him is at the same time reference to the Quran.^{‎[27] Kashif, 6/556.}

Similar critiques have also been levelled at the equally weak opinion that it is Prophet Muhammad (s) being referred to here, as it has been reported from him that: ‘My appointment and the hour are like this,’ whilst he held his two fingers together.^{‎[28] Alusi, 13/95.}

INSIGHTS FROM OTHER TRADITIONS

1. And as you go, preach, saying, ‘The kingdom of heaven is at hand.’^{‎[29] Matthew 10:7.}
2. and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.”^{‎[30] Mark 1:15.}
3. And heal the sick there, and say to them, ‘The kingdom of God has come near to you.’ But whatever city you enter, and they do not receive you, go out into its streets and say, ‘The very dust of your city which clings to us we wipe off against you. Nevertheless know this, that the kingdom of God has come near you.’^{‎[31] Luke 10:9-11.}
4. But if I cast out demons with the finger of God, surely the kingdom of God has come upon you.^{‎[32] Luke 11:20.}
5. Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.^{‎[33] John 11:25.}

[1] Mizan, 18/118.
[2] Mizan, 18/118.
[3] Amthal, 16/82.
[4] Hadi, 3/248.
[5] Alusi, 25/96; Hadi, 3/248.
[6] Mizan, 18/118; Amthal, 16/82; Rahnama, 17/87.
[7] Mizan, 18/118; Tabrisi, 9/82; Amthal, 16/82.
[8] Tibyan, 9/211; Tabari, 20/631-633.
[9] Munyah, 25/236.
[10] Maududi, https://islamicstudies.info/tafheem.php?sura=43&verse=57&to=67.
[11] Pezhūhishhā-ye Qurʾānī, 3/1158.
[12] Amthal, 16/83.
[13] Mudarrisi, 12/505.
[14] Tabari, 20/634.
[15] Alusi, 13/95.
[16] Ibn Ashur, 25/280.
[17] Amthal, 16/83.
[18] Mudarrisi, 12/506.
[19] Rahnama, 17/88.
[20] Ahsan al-Hadith, 10/45.
[21] Burhan, 4/879; Similar narrations exist in Qummi, 2/286; Amali.T, p. 363.
[22] Al-Manāqib, p. 290.
[23] Tabrisi, 9/82.
[24] Tibyan, 9/212; Tabari, 20/634; see also Fadlallah, 17/55; Ibn Ashur, 25/279-80.
[25] Alusi, 13/95.
[26] Hadi, 3/248.
[27] Kashif, 6/556.
[28] Alusi, 13/95.
[29] Matthew 10:7.
[30] Mark 1:15.
[31] Luke 10:9-11.
[32] Luke 11:20.
[33] John 11:25.