قُل إِنّي لَن يُجيرَني مِنَ اللَّهِ أَحَدٌ وَلَن أَجِدَ مِن دونِهِ مُلتَحَدًا
Say: ‘Neither can anyone shelter me from Allah, nor can I find any refuge besides Him.
EXEGESIS
Yujīranī is the imperfect tense of the verb ajāra meaning to protect someone from something and to grant him asylum. It derives from the root jawr that lexically denotes attachment and inclination towards something. However, used with the prepositions ʿan or ʿalā, the term signifies to deviate or to violate somebody’s right. The verb ajāra, the form 4 of the verb jāra, means to give refuge and shelter. It originally means to attach someone to oneself and to be inclined towards him with the aim to defend him. Hence, one who gives shelter and security is called jār whilst one who seeks protection is known as mustajīr. The verb yujīranī in this verse has appeared in its lexical connotation and thus means: No one can protect me from that which God has decreed for me of His punishment or calamities were I to go against His command.
Ajidu is the imperfect tense of the verb wajada that denotes to find something or to come across it. The verb has occurred in this verse in its literal meaning. However, based on the explanation of the term wujūd offered by Muṣṭafawī, the term signifies to find something in a different state than it used to be. Accordingly, the verb ajida in this verse alludes that in the case of going against God’s command, the Holy Prophet would lose the divine protection provided for him, as mentioned earlier.
Dūnihi is a noun – affixed to the pronoun hāʾ (he) – that denotes ‘below’ as opposed to ‘above’. It lexically signifies that a thing is yet to attain the position that it ought to achieve. However, dūna is also used interchangeably with the noun ghayr (other than). In the verse under discussion, dūna carries the meaning of other than (ghayr) and the sentence would thus mean: nor can I find any refuge with other than God.
Multaḥad is a noun that means a place for refuge. The term comes from the root laḥd, which lexically signifies deviation from something. The crevice on the side of a grave where the dead body is laid is called laḥad in Arabic, since it is dug on the side of a grave, away from its centre. However, laḥd also means to be inclined towards a thing when the term is used with the preposition ilā. A place in which one takes shelter is known as multaḥad because one who takes refuge in it is inclined and attached towards it. The noun multaḥad has occurred in this verse in its lexical connotation signifying a place of refuge that is reliable.
EXPOSITION
This is a divine command to Prophet Muhammad (s) to declare to the people that God is his only refuge. There is no one among the creation who has the power to grant him protection from God if he were to fall short of delivering the divine message to mankind, nor is there any place to which he can resort for refuge in that case.
The Prophet implicitly acknowledges his position as being only the servant of God and that God has absolute control over him.
The verse leaves no room for exaggeration (ghuluww) in respect to the Prophet’s personality as someone who may have influence over the people independent of God’s power and will. In verse 21, the Prophet confessed of his inability in front of God’s power in relation to the affairs of people, whilst in this verse he admits of his weakness in relation to his own affairs.
All human beings, including prophets, are equal in front of the divine law and none has been granted special protection by God.
It can be inferred from this verse that one of the ways to develop sincerity in one’s actions is to reflect on who truly holds the power of averting calamities from another: Neither can anyone shelter me from Allah.
Verses 21 and 22 and similar other verses in the Quran such as 46:9 and 6:50, attest to the honesty, truthfulness, and modesty of the divine messengers in general, and of Prophet Muhammad (s) in particular, in respect of their claim to divine prophecy. This quality found in the divine leaders is contrary to the vainglory and self-conceit of the satanic leaders in human history who, according to the Quran, even claimed lordship over the mankind at some point: I am your exalted lord! (79:24).
REVIEW OF TAFSĪR LITERATURE
Ṭūsī is of the view that the people intended by this verse are the followers and nation (ummah) of the Holy Prophet, though he has been commanded to speak in the first person. This is because it is inconceivable of the Prophet to ever commit sin and thus fear divine punishment.
[1] Hans Wehr, under jāra.
[2] Tahqiq, under j-w-r.
[3] Maqayis, cited in Tahqiq, under j-w-r. Mustajīr is also referred to at times as jār.
[4] Tabrisi, 10/562.
[5] Tibyan, 10/157; Qurtubi, 20/26; Ahsan al-Hadith, 11/390; Shawkani, 5/371; Ithna Ashari, 13/351.
[6] Zamakhshari, 4/631; Tabrisi.J, 4/378; Tantawi, 15/143; Shubbar, p. 536.
[7] Nemuneh, 25/131; Ibn Kathir, 8/257; Safi, 5/237.
[8] For a detailed treatment of this word, see fa-wajadnāhā under the Exegesis of verse 8.
[9] Hans Wehr and Ayn, under w-j-d.
[10] Tahqiq, under w-j-d. See also fa-wajadnāhā under the Exegesis of verse 8.
[11] For further information on the word, see dūna under the Exegesis of verse 11.
[12] Lisan and Bahrayn, under d-w-n.
[13] Bahrayn, under d-w-n. See also Qamus, under dūna.
[14] Tibyan, 10/157; Tabrisi, 10/562.
[15] Lisan, under l-ḥ-d.
[16] Raghib, under l-ḥ-d; Qamus, under l-ḥ-d.
[17] Lisan and Bahrayn, under l-ḥ-d; Qamus, under l-ḥ-d.
[18] Alusi, 15/104; Tantawi, 15/143.
[19] Mizan, 20/51.
[20] Kashif, 7/441.
[21] Nemuneh, 25/131.
[22] Nemuneh, 25/131.
[23] Tantawi, 15/143. See also Zamakhshari, 4/631.
[24] Qaraati, 10/257.
[25] Qaraati, 10/256.
[26] Nemuneh, 25/135.
[27] Tibyan, 10/157.