وَلَولا أَن يَكونَ النّاسُ أُمَّةً واحِدَةً لَجَعَلنا لِمَن يَكفُرُ بِالرَّحمٰنِ لِبُيوتِهِم سُقُفًا مِن فِضَّةٍ وَمَعارِجَ عَلَيها يَظهَرونَ

Were it not [for the danger] that mankind would be one community, We would have surely made for those who defy the All-Beneficent, silver roofs for their houses and [silver] stairways by which they ascend.

EXEGESIS

Maʿārij (stairways) is the plural of miʿrāj, which means that which is used to reach elevated spots, and, in this context, refers to stairways to reach rooftops.^{‎[1]Muhit, 9/371.}

Some exegetes have suggested that what is intended here is ‘silver stairways’ but the qualifier ‘silver’ has been elided as that is apparent through ‘stairways’ being in conjunction with silver roofs.^{‎[2]Maraghi, 25/86; Ibn Ashur, 25/249.} However, other exegetes state that the emphasis in the verse is not on the material that the stairways are made of but rather the greatness of these buildings such that they would have multiple storeys.^{‎[3]Amthal, 16/49.}

It is noteworthy that the verse says those who defy the All-Beneficent (al-raḥmān) rather than ‘those who defy Allah’. Some exegetes have suggested that this is to indicate generality and includes all different types of disbelief. ‘Those who defy Allah’ only points towards those who simply deny the existence of God. However, linking the act of denial to the All-Beneficent includes not only those who completely reject the existence of God, but also those who reject some manifestation of His mercy after accepting His existence, such as the polytheists who claimed that God created the world, but its maintenance was done by their idols.^{‎[4]Furqan, 26/316; Mirʾāt al-ʿUqūl, 9/373.}

EXPOSITION

As discussed under verse 31, the polytheists were under the delusion that wealth and social status was the barometer for a person to be chosen as a divine apostle. This verse serves to emphasise that worldly wealth and riches have no value whatsoever in the eyes of God, and as such, can be given to those who have no value in the eyes of God.

Were it not [for the danger] that mankind would be one community: this has been understood to mean mankind would have all been united in disbelief and become one community of disbelievers^{‎[5]Tabrisi, 9/47.} had God decided to shower material wealth on the disbelievers and not given the believers anything (see also 16:93 and 42:8). In other words, even though worldly riches have no significance in the eyes of God and thus He could have easily bestowed all the disbelievers with immense wealth, the reason He did not do this was because this would have led everyone to disbelief.^{‎[6]Tibyan, 9/196.} This view is in line with the narrations of the Imams, and is the most prevalent amongst the early companions, and has been attributed to Ibn Abbas, Hasan al-Baṣrī, Qatādah, and Suddī.^{‎[7]Tabrisi, 9/72.}

Islam emerged as a transformative force to revolutionise people’s value systems, and this verse eloquently highlights the stark contrast between divine values and those of the faithless. In pre-Islamic Arab society, much like modern societies, an individual’s worth was often measured by material possessions – the number of camels, gold, and silver coins, houses, and ornaments they owned. This mindset led the polytheists to question the selection of Prophet Muhammad (s), a poor orphan, as God’s messenger.

Islam sought to replace these materialistic ideals with virtues such as piety, knowledge, self-sacrifice, and forbearance. The religion aimed to instil a new set of values in society, emphasising spiritual growth, empathy, and social harmony. As evident from hadith literature, this transformative approach to values has been a consistent theme across the eras of various prophets, transcending time and cultural boundaries.

One may question the apparent contradiction between this verse, which seems to diminish the significance of material wealth, and other Quranic passages, such as 7:32: Say: ‘Who has forbidden the adornment of Allah which He has brought forth for His servants, and the good things of [His] provision?’ Say: ‘These are for the faithful in the life of this world, and exclusively for them on the Day of Resurrection.’ Thus, do We elaborate the signs for a people who have knowledge, which seem to celebrate such wealth as divine blessings. To reconcile these verses, it is important to understand their distinct purposes and contexts.

The verse under discussion aims to dispel the notion that material wealth should be used as a measure of one’s spiritual worth or proximity to God. It challenges the idea that affluence signifies divine favour, emphasising that such worldly possessions are not inherently evil, but should not be the basis for determining a person’s value or piety.

On the other hand, verses such as 7:32 acknowledge that material blessings and adornments are God’s gifts to humanity and can be enjoyed within the proper context. In these verses, the emphasis is on appreciating God’s bounties and blessings, and using them as a means to glorify Him and serve His purpose.

In summary, the Quran discourages the use of material wealth as a criterion for judging people’s ultimate worth, while simultaneously acknowledging that such wealth can serve as a divine blessing. Ultimately, the emphasis is on maintaining a balanced perspective on material possessions – appreciating them as blessings from God, while avoiding the pitfalls of materialism and judging individuals based on their wealth.^{‎[8]Amthal, 16/53.}

There are numerous indications in the Quran that both affluence and poverty are a test from God and thus should not on their own be considered as signs of His pleasure or wrath (89:15-17, 3:178).

Some exegetes have understood this verse as hinting towards the theological principle of divine grace (luṭf), that God always does that which brings His servants closer to His servitude and distances them from opposing His commands, or at the very least, does not do that which entices them towards disobedience and sin.^{‎[9]Kashif, 6/547; Ibn Ashur, 25/248.}

INSIGHTS FROM HADITH

1. It has been reported from Imam al-Ṣādiq (a) that he said regarding the verse, Were it not [for the danger] that mankind would be one community, We would have surely made for those who defy the All-Beneficent, silver roofs for their houses and [silver] stairways by which they ascend: ‘Had He done so, all the people would have become disbelievers.’^{‎[10] Zuhd, p. 47.}
2. In a similar narration, Imam al-Ṣādiq (a) said regarding this verse: ‘Had Allah done that, no one would have truly believed. Instead, He created a diverse distribution of wealth among both groups – some believers are affluent, while others are less fortunate – and the same holds true for disbelievers. Subsequently, Allah tests individuals from both groups through divine commands and prohibitions, as well as through trials of patience and contentment.’^{‎[11] Qummi, 2/284.}
3. In a lengthy sermon, Imam Ali (a) is reported to have said: ‘Moses, son of ʿImrān, and with him his brother Aaron, were admitted to Pharaoh wearing shifts of coarse wool and holding wooden staffs, and they offered him a guarantee – if he committed to God’s will, his kingdom would last forever, and his might would persist. Pharaoh exclaimed: “Do you not wonder at these two? They promise me the continuation of my might and the perpetuation of my kingdom when, as you see, they are utterly poor and totally contemptible! How is it they are not adorned with bracelets of gold?” Pharaoh prized gold and the hoarding of it and mocked coarse wool and the wearing of it. If God, when He sent His prophets, had wished to open for them treasuries of gold, stores of bullion, and the granaries of the celestial garden, if He had wished to assemble in their legions the birds of the air and the beasts of the earth, He would have done so. And had He done so, the trial would have been nullified, recompense would have become invalid, and true reports [about the affairs of the next world] would have dwindled. Those who accepted the prophets’ message would not have deserved the reward of those who had been tested, believers would not have merited the reward of good deeds, and words would not have retained their meanings. But God sent His messengers strong in resolution, weak in terms of what eyes perceived. Their contentment filled hearts and eyes with riches, while their destitution filled eyes and ears with pain … Do you not see? Starting with Adam, God tested all who came before, up to the very last people in this world, with stones that neither harm nor benefit nor see nor hear, shaping them into his sacred house and designating it a place of worship for all humans. He placed this house in the most rugged, most rocky region of the earth, in the most barren place in the world, in the narrowest, steepest cleft of a valley, between rough mountains, tracts of porous sand, springs with slow-trickling water, and scattered habitations, where no hoofed animals – neither camels, nor mules, nor sheep – could feed or thrive … If He had placed His sacred house and sites of ceremonial rites among gardens and rivers and valleys and plains thick with trees and low-hanging fruits, densely packed with habitats, flourishing with sun-ripened wheat and bright green flowerbeds, with expansive pastures and well-watered plains, with freshly sprouted grain and well-worn paths, all this would have decreased the value of the reward, in keeping with the ease of the trial.’^{‎[12] Nahj, sermon 192.}
4. It has been reported that Imam al-Ṣādiq (a) wrote to ʿAbd-Allāh ibn al-Hasan, when the latter and his family were taken as captives, consoling him for what had befallen him, [saying]: ‘Be informed, O uncle and cousin, that Allah, the Almighty, does not mind if His friend suffers worldly loss for a brief period. In fact, nothing is dearer to Him than loss, struggle, and hardship accompanied by patience. And He, the blessed and exalted, does not care if His enemy enjoys worldly bounty for a brief moment. Had it not been so, His enemies would not have killed His loyal servants, intimidated them, or imprisoned them, while themselves staying secure and comfortable, with high ranks and authority. Had it not been so, [Prophet] Zachariah and his son [Prophet] Yaḥyā would not have been killed unjustly and violently due to the actions of a harlot. And had it not been so, your grandfather Ali ibn Abī Ṭālib (a) would not have been unjustly killed when he established the command of Allah, the sublime and the mighty, nor [would] your uncle, Husayn son of Fatimah (a) [been killed], with such oppression and enmity. And had it not been so, Allah, the Almighty, would not have stated in His book, Were it not [for the danger] that mankind would be one community, We would have made for those who defy the All-Beneficent, silver roofs for their houses and [silver] stairways by which they ascend.’^{‎[13] Iqbal, 3/83-85.}
5. It has been reported from Imam al-Ṣādiq (a): ‘Allah, the sublime and the mighty, says: “Were it not for My believing servant falling into doubt, I would have wound the disbeliever with a turban of gold.”’^{‎[14] Ilal, 2/604.}

REVIEW OF TAFSĪR LITERATURE

While most exegetes understand mankind in this verse to refer to humanity in general, some exegetes suggest that mankind could be referring specifically to the people of Mecca, as is the case in 3:173.^{‎[15] Ibn Ashur, 25/248.}

Some exegetes have suggested that maʿārij (stairways) could be the plural of miʿrāj or miʿraj, whereby the former is a noun of instrument indicating that which is used to ascend to a higher level, whilst the latter is a noun of place indicating the place where ascension takes place. In either case, the verse would not be referring to the stairways but rather the upper storeys of their dwellings that allow them to overlook others and consider themselves higher than all those around them.^{‎[16] Tahqiq, 8/77.}

Another understanding of Were it not [for the danger] that mankind would be one community is that by one community what is meant is everyone being equal with regards to the means of attaining a livelihood, without any distinction between the believer and the disbeliever. Whoever strives hard for their sustenance, with the means being ready for him, would obtain it, regardless of their faith or lack thereof. The verse would thus read: Were it not for the fact that We want people to be equal with regards to the means by which they obtain the ornaments of this world, irrespective of whether they are believers or not, We would surely have made for those who defy …^{‎[17] Mizan, 18/101.} This meaning can also be seen in light of the previous verse which mentioned the principle of people taking service from other people in society. Had it not been the divine will that society was to run based on hard work, effort, and employing others, regardless of faith, then God would have granted the disbelievers all the wealth of the world.^{‎[18] Furqan, 26/313.}

What undermines this interpretation, aside from the absence of support from the narrations and the views of the Prophet’s earliest companions, is that it assumes implicit words in the verse. For instance, it would have been more precise if the verse had said: law lā an aradnā (Were it not for Our desire that mankind be one community …).

[1] Muhit, 9/371.
[2] Maraghi, 25/86; Ibn Ashur, 25/249.
[3] Amthal, 16/49.
[4] Furqan, 26/316; Mirʾāt al-ʿUqūl, 9/373.
[5] Tabrisi, 9/47.
[6] Tibyan, 9/196.
[7] Tabrisi, 9/72.
[8] Amthal, 16/53.
[9] Kashif, 6/547; Ibn Ashur, 25/248.
[10] Zuhd, p. 47.
[11] Qummi, 2/284.
[12] Nahj, sermon 192.
[13] Iqbal, 3/83-85.
[14] Ilal, 2/604.
[15] Ibn Ashur, 25/248.
[16] Tahqiq, 8/77.
[17] Mizan, 18/101.
[18] Furqan, 26/313.