وَما عَلَينا إِلَّا البَلاغُ المُبينُ
And our duty is only to communicate in clear terms.’
EXEGESIS
Balāgh (communicate) is derived from the root verb balagha, which implies reaching, attaining, or arriving. It also implies coming to the utmost point of that which one seeks and pursues, regardless of such being a place, a time, any affair or state, or that which is intended. Thus, in this context, balāgh is the effective conveyance of a message to others with sufficient exposition or demonstration in a way that it is understood and comprehended.
From the same root is derived bulūgh, a term used for children when they reach puberty (the time at which physical childhood ends). Balāghah is when the speech reaches the highest level of its beauty of eloquence and metaphor.
The word balāgh in a broader use could indicate a notification, proclamation, or a formal announcement. The Quran claims it is a proclamation (balāgh) for mankind (14:52). Besides that, it could be used for a bulletin, edict, ordinance, release, statement, or advertisement.
EXPOSITION
The messengers told the town’s community that they were only performing their duty to preach the message to the people, and were not obligated to impose the faith upon them, which is beyond their capacity. Therefore, if any other messenger would come to their community, he would have done a similar proclamation to what they have done. Their critical and sufficient task as messengers was only to clarify the matter for them through their message; thus, they do not desire to fight them, confront them, or do anything they have not been commanded to do by God. This message implies that the messengers had no desire for their recognition, remuneration, or any personal gains or benefits.
Besides the oath and miracles, certainly the messengers supported their claims with clear proofs and arguments that convey reality to all, which is understood from the Quranic sentence, al–balāgh al-mubīn (the clear proclamation). Despite the rejection of the misguided people, these messengers did not give up or become hopeless, and did not allow the stubbornness of the people to weaken them.
Here, the messengers sufficed by emphasising that they were indeed God’s messengers, without mentioning what favours God had bestowed upon them. However, on other occasions, when they were rejected and were told, You are nothing but humans like us, they responded by saying: Indeed we are just human beings like yourselves, but Allah favours whomever of His servants that He wishes (14:11). They did not deny that they were human; however, they insisted that God had bestowed them the favour of prophethood. However, in this verse, the messengers limited their response to the awareness of God about them being sent by Him.
The content of this verse is echoed in the Quran by other verses, such as the following: if they turn away, then your duty is only to communicate (balāgh); and Allah sees best the servants (3:20). The Apostle’s duty is only to communicate (balāgh), and Allah knows whatever you disclose and whatever you conceal (5:99).
Even when proclaiming the message, a prophet should not be judgemental because the judge is God, and He would reckon them. Whether We show you a part of what We promise them [the punishment], or take you away [before that], your duty is only to communicate, and it is for Us to do the reckoning (13:40).
Moreover, if the people go against the proclamation of the message with rudeness and disrespect, the response should be one of patience. So be patient just as the resolute among the apostles were patient, and do not seek to hasten [the punishment] for them. The day when they see what they are promised, [it will be] as though they had remained only an hour of a day. This is a proclamation (balāgh). So, shall anyone be destroyed except the transgressing lot? (46:35).
In conclusion, the primary concern of the messengers would be to fulfil the task God gave them, which was to proclaim God’s clear and manifest message. Likewise, those who propagate the message of God to others should consider the etiquettes of the messengers in their propagation by not imposing or placing pressure on others to believe. Invite to the way of your Lord with wisdom and good advice and dispute with them in a manner that is best. Indeed, your Lord knows best those who stray from His way, and He knows best those who are guided (16:125).
INSIGHTS FROM HADITH
- Imam Ali (a) mentions the duty of the messenger to be nothing but to set out proof: ‘God sent His messengers with what He bestowed upon them from His revelation; He made them His proofs over the people so that He does not leave them with any excuses that they would use in their favour [against Him]. He invites them to the path of truth.’
- Imam Ali (a) said: ‘After God took his [Adam’s] soul, He did not leave them [His creation] without someone who could stress upon them the proof of His lordship and make them connect to His recognition, but He continued fulfilling His covenant by providing proofs through the words of His best-chosen prophets (a), and bearers of the trust of His messages, century after century, until His proof was fulfilled by our Prophet Muhammad (s), and His [messages of] good promises and warnings had reached finality.’
- Imam Ali (a) said: ‘If God, the glorified, wanted to open up the treasures of gold for His prophets, the mines of pure gold, lands of gardens, and to escort them with birds of the skies and beasts of the earth, He could have done so. [However], if He had done that then there would have been no test; thus, the reward would be meaningless, and His messages would have vanished. By that, neither those who had accepted [the message] would have been worthy of the reward on passing trials, nor would the believers have deserved the reward of the good doers … but God, the glorified, made His prophets (a) firm in their determination and made their [materialistic] state weak in the eyes of others, but with contentment that fills the hearts and eyes with sufficiency and extreme poverty that causes their eyes and ears to suffer.’
REVIEW OF TAFSĪR LITERATURE
Clear terms indicates certain probabilities, one of them is that the message is a clear truth and decisive due to miracles and clear arguments. Another probability is that it is sent clearly for everyone and not for one or two persons. The third probability is that the message of truth is clear; hence if people do not accept it, they would be eligible for punishment.
[1] Lane, p. 250.
[2] Tibyan, 8/449.
[3] Meaning of balagh, Almaany the online dictionary, <https://www.almaany.com/ar/dict/ar-en/%D8%A8%D9%84%D8%A7%D8%BA/>.
[4] Tabrisi, 8/655.
[5] Tibyan, 8/449.
[6] Amthal, 14/151.
[7] Mizan, 17/74.
[8] Nahj, sermon 144.
[9] Nahj, sermon 91.
[10] Nahj, sermon 192.
[11] Razi, 26/260.