كِتابٌ أَنزَلناهُ إِلَيكَ مُبارَكٌ لِيَدَّبَّروا آياتِهِ وَلِيَتَذَكَّرَ أُولُو الأَلبابِ

[It is] a blessed book that We have sent down to you, so that they may contemplate its signs, and that those who possess intellect may take admonition.

EXEGESIS

Mubārak (blessed) comes from bark, which originally means the torso of a camel. As a verb, baraka is used when a camel sits and settles firmly by placing its chest on the ground. From this is derived barakah, which means divine favour or blessing,^{‎[1]Raghib, p. 119.} that is something the good of which is continuous and lasting.^{‎[2]Nemuneh, 19/268.}

Yaddabbarū (contemplate) comes from dubur, meaning the behind of something. Tadabbur is the act of contemplating what comes behind something, in other words its consequences and hidden implications.^{‎[3]Raghib, pp. 306-307.} The word here should actually be yatadabbarū, but the tāʾ has been omitted because it has been amalgamated into the dāl.^{‎[4]Qurtubi, 15/192.}

Yatadhakkara (take admonition) comes from dhikr (remembrance) explained in the first verse. As said there, one of the reasons why the Quran is called dhikr is because it reminds people of what they know to be true.

Albāb (intellects) is the plural of lubb, which means the core of something,^{‎[5]Furqan, 16/85.} or the best and purest part of it, such as the part that is eaten and the rest of what is around is thrown away.^{‎[6]Lisan, 1/729.} Because of this it is used for pure intellect, as not every intelligence is lubb.^{‎[7]Raghib, p. 733.}

EXPOSITION

The blessed book is of course the Quran. It is from a blessed source, Blessed is He who sent down the criterion (25:1), sent down at a blessed time, Indeed We sent it down on a blessed night (44:3), in a blessed place, at Bakkah, blessed (3:96).^{‎[8]Qaraati, 8/101.} It is blessed because through it the blessings given to mankind find permanence.^{‎[9]Tibyan, 8/558.}

The address in this verse now changes to Prophet Muhammad (s), We have sent down to you. In verse 8 we read how the Meccan elite were in disbelief as to why the Quran should be sent down to Prophet Muhammad (s) from amongst them. We are told here that it was sent down to him because it is a blessing, and a blessing should only be given to one who is deserving of it.

These blessings may reach others as well of course. Obviously, the real blessings of the book cannot be acquired by just a superficial reading and shallow glance, or by placing it in one’s house, or in front of a bride and groom, but rather by delving into its depths and contemplating its wisdom, so that they may contemplate its signs.^{‎[10]Mudarrisi, 11/356; Qaraati, 8/102.} It is noteworthy that one of the self-declared primary objectives of the Quran is that people should ponder its verses. If a rational and intelligent person ponders upon the Quran, they will certainly benefit, and that those who possess intellect may take admonition.

This statement relates closely to the previous two verses that presented proofs for the logical necessity of a day of reckoning. Those evidences are an admonition and a reminder for the ones who reason. This is all part of the reply to the deriders who mockingly said Our Lord! Hasten on for us our share before the Day of Reckoning (verse 16). Anyone who possesses intellect would realise the foolishness of believing in God, calling Him Our Lord, and yet denying a day of reckoning.

REVIEW OF TAFSĪR LITERATURE

Rāzī argues that this verse and the previous two are intended to reply to the mocking supplication made by the deriders in verse 16. However, he says the story of Prophet David (a) has nothing to do with that and is simply meant to act as diversion. He says that if an ignorant person who is entrenched in their position begins to argue with you, you should change the topic in order to distract him and to let his emotions about the issue subside. Then after that is done you can tell them some easy-to-accept preliminaries; if he admits to those you may then deduce your position from those and attempt to convince him. As the Meccan pagans were entrenched in their viewpoint to the extent that they mockingly prayed for their own destruction, the Quran first brings the story of Prophet David (a) to divert attention, then God ends the story by commanding Prophet David (a) to act according to justice and truth. God then declares that He does not only command to truth, but always acts according to it as well, including in creating all things. If this is accepted then resurrection and reckoning should follow as pointed out in the previous two verses. This eloquent style of argument is why God then declares that the Quran is a blessed book, the verses of which deserve to be pondered.^{‎[11]Razi, 26/388-389.}

While this is nice, it is not appropriate to say that the story of Prophet David (a) did not relate to the earlier parts of the surah and is merely a diversion. As we pointed out many times in our preceding commentary, the story related to the surah’s main theme of wonder, the theme of conceit, the Quran being a reminder that remembers past great prophets, and comforting Prophet Muhammad (s) by reminding him that previous prophets were also tested by God (and the mocking supplication was, as we mentioned, very trying for Prophet Muhammad (s)). Other than that, Rāzī makes a great point.

Tabatabai posits that the verb anzalnā means to be sent down all at once (al–nuzūl al-dafʿī) and is used here because contemplating the Quran can only be achieved when one has access to all of it, not just parts.^{‎[12]Mizan, 17/197.}

[1] Raghib, p. 119.
[2] Nemuneh, 19/268.
[3] Raghib, pp. 306-307.
[4] Qurtubi, 15/192.
[5] Furqan, 16/85.
[6] Lisan, 1/729.
[7] Raghib, p. 733.
[8] Qaraati, 8/101.
[9] Tibyan, 8/558.
[10] Mudarrisi, 11/356; Qaraati, 8/102.
[11] Razi, 26/388-389.
[12] Mizan, 17/197.