إِن هُوَ إِلّا ذِكرٌ لِلعالَمينَ
It is just a reminder for all people.
EXPOSITION
This verse is the last predicate (muqsam ʿalayhi or jawāb al-qasam) of the previous oaths.
Ṭabrisī points out that this verse and especially the word dhikr by which the revelation is distinguished, is best understood in light of its antonym which is sahw, meaning forgetfulness. The Quranic revelations are a reminder and an awakening from slumber for all the nations.
The Quran is identified as a reminder (dhikr) in the following verses: 3:57, 12:104, 15:6, 15:9, 16:44, 21:24, 21:50, 36:11, 36:69, 38:1, 38:87, 54:17, 54:22, 54:32, 54:40, and 68:52.
Earlier, the four constituent elements of an oath were identified. These were: 1. The oath taker. 2. The subject(s) of the oath – muqsam bihi. 3. The predicate(s) of the oath – muqsam ʿalayhi or jawāb al-qasam. 4. The communicative efficacy of the oath in relation to its predicate. The first three elements have been discussed and identified earlier and the fourth element remains to be studied.
The purpose of these oaths is to affirm that the Quran is God’s revelation with which Gabriel descends, that Prophet Muhammad (s) is not mad, and that his messages are not inspired by the devils. The communicative efficacy of these oaths in relation to their predicates is suggested to lie in the idea that most Quranic oaths and especially those that are sworn by creation as in this case, first present a physical, familiar, and witnessed picture – one that represents an observable reality – and then use it to allude to a similar but mental or intellectual picture that may not be physically observable or which may be unfamiliar. This is termed ‘artistic illustration’. Thus, the purpose of swearing by the cosmic phenomena of the five planets with their peculiar orbits, by the departing night, and the early morning, is to imply that just as these regular, daily, cosmic phenomena do not give people reason to deny them or to expect or suspect disruptions to them or to be suspicious of them, so similarly there should be no reason to deny or suspect the assertions made in the predicates, which emphasise the divine origin of the Quran; that just as the cosmic phenomena described are so clearly evident and manifest and experienced on a daily basis, so similarly the idea of angelic messengers and divine inspirations from beyond the material world is possible and plausible. Consequently, verse 26 asks as if in utter incredulity: So where are you going? which is further reiterated in verse 27, that the Quranic messages are but a reminder.
Another reason suggested for the communicative efficacy of the oaths in relation to their predicates is that just as the planets and the stars in the heavens serve as means of navigational guidance for travellers, adorn the heavens, as well as serve as means by which the devils are driven away, so similarly the Quranic messages revealed to Prophet Muhammad (s) and shared by him with humanity, are a guidance for the world. They refine and adorn the human heart and mind, and offer answers for various questions as well as refute satanic whisperings, doubts, and scepticisms. And just as the day increases in brightness thereby causing the darkness of the night to retreat further and further, so would the Quranic messages cause the darkness of disbelief to retreat further and further as they attracted a greater number of believers and adherents, thereby strengthening its light and brightness.
Furthermore, just as the distance between the planets recede, then their course remains constant, and then it changes again, so similar is the attitude of mankind towards the Quran, such that at times they move closer to its teachings and guidance, remaining constant on those teachings, and then again turn away from it. However, for those who are ready and prepared for its guidance, the Quran is like the fresh break of dawn as it dispels the darkness of disbelief, depravity, and superstition, just as daylight dispels the enveloping darkness of the night. But for those who are indifferent to it, the Quran is as a closed book like the darkness of night which blinds a person. And God knows best.
[1] Tabrisi, 10/676.
[2] Oaths in the Qurʾān: Bint al-Shāṭiʾ’s Literary Contributions, p. 488.
[3] Al-Tibyān fī Aqsām al-Qurʾān, p. 189.
[4] Al-Aqsām fī al-Qurʾān, p. 141.