أَفَنَضرِبُ عَنكُمُ الذِّكرَ صَفحًا أَن كُنتُم قَومًا مُسرِفينَ

Shall We withhold the reminder from you unconcernedly, because you are a profligate lot?

EXEGESIS

This is a rhetorical question in the meaning of negation (istifhām lil-inkār), to mean ‘such a thing shall not happen’.^{‎[1]Mizan, 18/85.}

The letter fa in a fa naḍribu (Shall We withhold) is to show that this verse is a consequence or a result of what was mentioned in the previous verses.^{‎[2]Mizan, 18/85.}

The term naḍribu originates from ḍarb, which initially means ‘to hit’. It was used in this meaning when a rider hit his horse with a whip or stick to change its direction.^{‎[3]Tabrisi, 9/39.} Over time, ḍaraba ʿan evolved metaphorically, meaning ‘to turn away from something’.^{‎[4]Ibn Ashur, 25/214.} Therefore, the phrase a fa naḍribu can be interpreted as: Do you think We shall turn the reminder away from you because of your profligate nature?^{‎[5]Mizan, 18/85.}

Al-dhikr (the reminder) refers to the Quran.^{‎[6]Mizan, 18/85.}

Ṣafḥ (unconcernedly) comes from the root verb ṣafaḥa, which means turning away from something towards its side. Based on this, the noun ṣafḥ means the side of something.^{‎[7]Tahqiq, 6/247.}

Depending on the syntactical position of the word ṣafḥ in the verse, different connotations emerge. Some exegetes have suggested it could be an adverb (ẓarf), in which case the verse would read: Shall we turn the Quran away from you to another side?^{‎[8]Amthal, 16/13.} Others have suggested that it is an accusative of purpose (mafʿūl lahu), and thus the verse would read: Shall We withhold the Quran from you, out of Our turning away from you?^{‎[9]Daqaiq, 12/37; Zamakhshari, 4/237.} Other exegetes suggest that it is a cognate accusative to describe the type of withholding (mafʿūl muṭlaq li-bayān al-nawʿ), and thus the verse would read: Shall We withhold the Quran from you, (a withholding that is in the form of) turning away?^{‎[10] Ibn Ashur, 25/214.}

Having said that, ṣafḥ represents a deliberate and profound act of turning away, extending beyond the mere act of looking away. It involves not only the physical act of averting one’s gaze from the speaker, but also purposefully disregarding their speech. This form of disengagement is considered the most extreme manifestation of turning away.^{‎[11] Ibn Ashur, 25/214.}

Musrifīn (profligate lot) is the plural form of musrif, an active participle derived from isrāf. Isrāf originates from the root verb sarafa, which signifies the act of transgressing limits or boundaries set by intellect or society. This concept is often associated with actions such as overeating or overspending,^{‎[12] Tahqiq, 5/110.} where moderation is abandoned in favour of excess.

In the context of the current verse, the object of transgression and excessiveness remains unspecified. Several interpretations have been suggested:

1. Some scholars propose that it could indicate the disbelief or hostility that the polytheists harboured towards Prophet Muhammad (s).^{‎[13] Amthal, 16/13.}
2. Others argue that it might refer to those who squander their wealth on sinful acts.^{‎[14] Tusi, 9/181.}

3. Others have suggested that perhaps due to the context, it refers to their exceeding in rejecting Prophet Muhammad (s).^{‎[15] Ibn Ashur, 25/214.}

While the precise meaning may be subject to interpretation, it is clear that musrifīn embodies the notion of engaging in excessive and transgressive behaviour in one form or another.

EXPOSITION

This verse serves as a reminder to the polytheists that their rejection of the truth will not prevent God from continuing to reveal the Quran. As the All-Merciful, God continuously extends grace upon His creatures, with guidance being one form of this grace, and the rejection and stubbornness of the polytheists will not act as a barrier or hindrance to His divine revelations.^{‎[16] Makhzan, 12/6.}

Under this interpretation, the verse emphasises God’s infinite mercy; rather than abandoning the disbelievers, He continuously sends reminders to encourage their return to the right path.^{‎[17] Razi, 27/618; Maraghi, 25/69.}

Alternatively, the verse can be viewed as a hyperbolic warning. In this context, it addresses the polytheists rhetorically, asking if they think they will be left alone to act as they wish. On the contrary, divine proofs will be consistently presented to them to hold them accountable and ensure that their wrongdoings do not go unaddressed.^{‎[18] Razi, 27/618.}

REVIEW OF TAFSĪR LITERATURE

According to some, dhikr here means punishment.^{‎[19] Tabrisi, 9/61.} Ṭabarī supports this view because the verses that follow discuss how the previous nations did not accept their prophets and thus, they were destroyed by severe punishments.^{‎[20] Tabari, 25/31.}

Others have suggested it could mean advice or exhortation in general.^{‎[21] Razi, 27/618.}

Some exegetes have suggested another possible meaning for ṣafḥ, associating it with Allah’s attributes of forgiveness and mercy. According to this interpretation, ṣafḥ signifies pardon or forgiveness, implying that the verse could be read as: Shall We withhold the Quran from you, absolving you of the responsibility to act upon it, and refrain from punishing you, given your proclivity towards transgressions?

[1] Mizan, 18/85.
[2] Mizan, 18/85.
[3] Tabrisi, 9/39.
[4] Ibn Ashur, 25/214.
[5] Mizan, 18/85.
[6] Mizan, 18/85.
[7] Tahqiq, 6/247.
[8] Amthal, 16/13.
[9] Daqaiq, 12/37; Zamakhshari, 4/237.
[10] Ibn Ashur, 25/214.
[11] Ibn Ashur, 25/214.
[12] Tahqiq, 5/110.
[13] Amthal, 16/13.
[14] Tusi, 9/181.
[15] Ibn Ashur, 25/214.
[16] Makhzan, 12/6.
[17] Razi, 27/618; Maraghi, 25/69.
[18] Razi, 27/618.
[19] Tabrisi, 9/61.
[20] Tabari, 25/31.
[21] Razi, 27/618.