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wa-ka-dhālika ʾanzalnāhu ḥukman ʿarabiyyan wa-la-ʾini ttabaʿta ʾahwāʾahum baʿda mā jāʾaka mina l-ʿilmi mā laka mina llāhi min waliyyin wa-lāin
Thus We have sent it down as a dispensation in Arabic; and should you follow their desires after the knowledge that has come to you, you shall have against Allah neither any guardian nor defender.
— Ali Quli Qarai
Surah Ar-Ra‘d – Verse 36
36. “And those people to whom We have given the Book will rejoice in what has been sent down to you. And of the clans are some who deny a part of it. Say: ‘Verily, I am commanded to worship Allah and not to associate (aught) with Him. Unto Him (only) I invite (you), and unto Him is my return’.”
Of course, accepting the verses is important, however, their acceptance and embracing of them eagerly and with joy is of more significance. The different kinds of reactions of the people as to the revelation of the verses of the Qur’an have been alluded to in this verse. It illustrates how the truth-seeking individuals and the truth-loving ones embraced and submitted to whatever was revealed to the Prophet of Islam (S) while the hostile and obstinate individuals started their opposition to it.
It says:
“And those people to whom We have given the Book will rejoice in what has been sent down to you…”
That is, the Truth seekers from among the Jews and the Christians and the like of them are happy for the revelation of these verses to you, because, on the one hand, they witness that as consonant and harmonious with the signs and symbols which they have at their disposal, while, on the other hand, they are finding it as a source of freedom and salvation for themselves from the vices generated by the superstitions of seemingly scholars of Christian and Jewish and the like of them which have placed them under the yoke, and thus have deprived them of the intellectual freedom and human development.
Then the Qur’an implies that, however, some parties negate parts of the verses which have been revealed to you. The verse says:
“…And of the clans are some who deny a part of it…”
The purpose in mind of these disbelieving groups has been the population of the Jews and of the Christians who were not submitting even to their own faith and in face of their own celestial Book because of their tribal and religious fanaticism which had dominated them. They were in fact some groups and parties which followed only their own line. It might also concern those pagans who had no specific religion or way of life. Rather, they were groups and parties which were dispersed originally, though their opposition to the Qur’an and Islam had made them united.
At the end of the holy verse, He commands the Prophet (S) that he must be headless with regard to this and that one’s opposition and obstinacy. On the contrary, he should stand in line with his original and direct path and state that he is only commissioned by Allah to worship the only Allah and does not associate any partners for Him; and that he calls and directs to Him and his return, and every one’s return is to him. The verse says:
“…Say: ‘Verily, I am commanded to worship Allah and not to associate (aught) with Him. Unto Him (only) I invite (you), and unto Him is my return’.”
Here allusion is made to the fact that the true monotheist and real theist has no other lines and schedule to follow except submission to all of Allah’s commandments.
37. “And thus have We sent it (the Qur’an) (as a true) authority in the Arabic, and if you follow their low desires after what has come to you of knowledge, there shall not be for you against Allah any guardian or a protector.”
The appointment of the prophets and the revelation of the celestial Books are the wise Divine way of treatment. Therefore, He implies in this verse that as We sent the people of the Book and the former prophets celestial Books, We also revealed this Qur’an to the Prophet of Islam (S) while it contains clear and obvious commandments. The verse says:
“And thus have We sent it (the Qur’an) (as a true) authority in the Arabic…”
It is cited in the commentary of Majma‘-ul-Bayan: The reason as to why the Qur’an has been called commandments is that there are commandments in it as to what is allowed and what is prohibited. And the reason why it is called Arabic is that its bearer has been an Arab prophet. In other words, the application of the word /‘arabiyyan/, mentioned in the verse, is a reference to the fact that the language of the Messenger of Allah (S) has been Arabic, for which reason Allah’s way of treatment has been such that every prophet must communicate His Book through the language of his own people and, hence, He remarks in Surah ‘Ibrahim, No. 14, verse 4:
“We sent no prophet except the ones who communicated in the language of their own people.”
And, in order that we know that Allah has no kinship with anyone, and even if the prophets supposedly go a wrong way, they will be faced with the Divine punishment, addressing the Prophet (S) with a threatening and decisive tone of voice, the Qur’an implies that: if he follows their whims after having been briefed, he will receive Divine punishment and no body will be able to protect and preserve him as against Allah’s power. The verse says:
“…and if you follow their low desires after what has come to you of knowledge, there shall not be for you against Allah any guardian or a protector.”
Although there was certainly no probability for the Prophet (S) to be deviant with such a stage of chastity, knowledge and awareness, this meaning makes it clear that Allah entertains no special relationship with any one. Even if the Prophet (S) enjoys an elevated position, it is because of his submission servitude, faith, and his perseverance. It has been cited in the Majma‘-ul-Bayan that although this meaning is addressed to the Prophet of Islam (S), the main objective is his followers.