وَإِذا قيلَ لَهُمُ اتَّقوا ما بَينَ أَيديكُم وَما خَلفَكُم لَعَلَّكُم تُرحَمونَ

And when they are told: ‘Beware of that which is before you and that which is behind you, so that you may receive [His] mercy.’

EXEGESIS

This verse is the ‘if’ clause of a conditional sentence while its main clause is omitted. Such an omission is a common literary device in Arabic to leave the conclusion to the reader, or take the answer for granted, or imply that the result is so dreadful that it cannot be mentioned. Here, it indicates that their rejection is so remarkable that it needs no mention, although the following verse can act as the main clause of this conditional sentence. It is apparent that they would reject and not pay heed to this warning, and such is indicated as a separate sentence in the next verse.^{‎[1]Mizan, 17/92-93.}

EXPOSITION

This verse informs us how the idolaters persisted in their ignorance and in not paying attention to the sins they had committed in the past, that which is behind you, or what was to happen to them in the future, that which is before you, on the Day of Judgement or in this world. This is how some commentators have interpreted the two expressions. Others have said that which is before you refers to the punishment meted upon previous nations who were before them and that which is behind you refers to the punishment of the hereafter as if it is running after them and will finally reach them and will encompass them.

A third view is that they refer to the sins that they commit right now and the sins that they have committed in the past. They have to be concerned about the sins they are doing now and stop sinning, and have to be concerned about the sins they have committed in the past and repent and ask for forgiveness, so that you may receive [His] mercy. It means even if the most stubborn among the disbelievers come to their minds and really stop what they are doing and repent about what they have done in the past and ask forgiveness, they will be forgiven.

The caveat may is to tell us that even if they do stop and repent, they still have to be only hopeful and not totally sure about receiving mercy. This caveat is always mentioned in the Quran to make us aware of the many different factors and conditions that must be met for this desired result.

INSIGHTS FROM HADITH

1. Imam al-Ṣādiq (a) said about this verse: ‘It means: beware of the sins before you and the punishment behind you.’^{‎[2]Mizan, 17/94-96.}
2. When Imam al-Ṣādiq (a) was asked about being God-wary, he said: ‘It is that God does not see you absent where He commanded you to be and does not see you present where He prohibited you to be.’^{‎[3]Bihar, 67/285.}
3. The Holy Prophet said: ‘If the heavens and the earth were totally blocked for a person, and after that he became God-wary, then God would make relief and a way out for him.’^{‎[4]Bihar, 67/283.}
4. Imam Ali (a) has said: ‘Certainly, being wary of God is the medicine for the disease of your hearts, sight for the blindness of your souls, the cure for the sicknesses of your bodies, the reformer of the inner corruptions, the purifier of filth from your desires, the remover of the veils of your sights, the tranquillity for your anxieties, and the brightness for the darkness of your sadness … Whoever upholds fear of God, their hardships will fade away after becoming closer, his affairs will become sweeter after its bitterness, waves [of troubles] will withdraw after its accumulation over him, difficulties would ease after befalling upon him, generosity would rain upon him after its drought, mercy bends over him after its repellence, favours would spring forth on him after they had been dried, and blessings would shower upon him after being withheld. So, be wary of God.’^{‎[5]Nahj, sermon 198.}

REVIEW OF TAFSĪR LITERATURE

Rāzī adds one more probability: they must be cautious about the message of Prophet Muhammad (s) which is before them, and the resurrection which is waiting behind them to befall them later. Therefore, if they avoid rejecting Prophet Muhammad (s), God will include them in His mercy.^{‎[6]Razi, 26/83.}

INSIGHTS FROM OTHER TRADITIONS

1. The fear of the Lord is the beginning of wisdom; all who follow his precepts have a good understanding. To him belongs eternal praise.^{‎[7]Psalms 111:4-5, 9-10.}
2. How abundant are the good things that you have stored up for those who fear you, that you bestow in the sight of all, on those, who take refuge in you. In the shelter of your presence, you hide them from all human intrigues; you keep them safe in your dwelling, from accusing tongues.^{‎[8]Psalms 31:19-20.}
3. The angel of the Lord encamps around those who fear him, and he delivers them. Taste and see that the Lord is good; blessed is the one who takes refuge in him. Fear the Lord, you his holy people, for those who fear him lack nothing.^{‎[9]Psalms 34:7-9.}

[1] Mizan, 17/92-93.
[2] Mizan, 17/94-96.
[3] Bihar, 67/285.
[4] Bihar, 67/283.
[5] Nahj, sermon 198.
[6] Razi, 26/83.
[7] Psalms 111:4-5, 9-10.
[8] Psalms 31:19-20.
[9] Psalms 34:7-9.