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Verse of Rahmat lil-'Alamin
Verse's Information
Suraal-Anbiya' (Qur'an 21)
Verse107
Juz'17
Content Information
Place of
Revelation		Mecca
TopicThe Prophet (s) being a mercy to the worlds
Related VersesQur'an 9:128 ● Qur'an 3:159


Qur'an 21:107, known as the Verse of Raḥma lil-ʿĀlamīn (Verse of Mercy to the Worlds), characterizes Prophet Muhammad (s) as a mercy to all worlds. The deployment of a prophet possessing this attribute is described as the ultimate favor of God upon His servants. Scholars assert that, given the absolute nature of the verse, the scope of the Prophet's (s) mercy encompasses both this world and the hereafter. This extends to all human beings across all eras, and even to all creatures in all realms, such as angels. Disbelievers benefit from the Prophet's (s) mercy just as believers do. Consequently, the very existence of the Prophet (s), the blessing of life, worldly sustenance, and the aversion of the calamitous punishments that afflicted past disbelieving nations are cited as manifestations of the Prophet's (s) mercy reaching disbelievers.

Islamic exegeses enumerate other instances of the Prophet's (s) mercy, including his role as an intermediary for God's grace upon creatures, his morals, conduct, rulings, and the establishment of a salvific religion. He is viewed as guiding humanity toward obedience to God and the attainment of divine blessings. Furthermore, his mission is seen as inspiring virtuous inclinations within human beings while distancing them from satanic tendencies, as well as saving humanity from war, bloodshed, and mutual enmity.

This verse is cited as evidence for the finality and universality of Prophet Muhammad's (s) messengership, as well as the global scope of the religion of Islam.

General Points

Qur'an 21:107, or Ayat Rahmatan lil-ʿAlamin,[1] addresses Prophet Muhammad (s)[2] and designates him as a mercy to all worlds.[3] The Prophet (s) also referred to himself as a mercy.[4] When requested by a companion to curse the polytheists, he replied: "I was sent as a mercy, not as a curser."[5]

The Prophet's (s) status as mercy to the worlds is attributed to his immense moral character.[6] God's sending of a prophet with this trait is considered His utmost favor and grace upon His servants.[7]

There are numerous narrations regarding the interpretation of the verse, some of which are cited in exegetical works adopting a narrative approach.[8] According to a narration in the book al-Kafi, the advent of the Prophet (s) marks the inception of mercy for the worlds.[9] The word 'mercy' (rahma) and its derivatives are also applied to Prophet Muhammad (s) in other verses, such as Qur'an 3:159 and Qur'an 9:128.

According to Nasir Makarim Shirazi (a Shi'a marja' and exegete) and his colleagues in Tafsir-i Nimuna, the ultimate realization of the Prophet's (s) mercy will be the global rule of the righteous.[10] In this regard, Muhammad Sadiqi Tihrani, a Shi'a jurist and exegete, maintains that the complete realization of the Prophet's (s) mercy for all worlds is achievable only under a unified global government that eliminates geographical, national, racial, and sectarian divisions.[11] This reality was not achieved during the time of the Prophet (s) or the Imams after him, and will only be realized in the future.[12]

Fruits and Instances of the Prophet (s) being a Mercy to the Worlds

Calligraphy of "Wa ma arsalnaka illa rahmatan lil-'alamin" in Naskh and Thuluth styles, by Muhammad Uzcay, 1412/1991-92.

Exegetes interpret the fruits of the Prophet's (s) being a mercy to the worlds as manifesting in both this world and the hereafter,[13] regarding adherence to his commands and programs as the cessation of all failures and misfortunes.[14] It is asserted that human life following the advent of the Prophet (s) is incomparable to the era preceding it, due to the mercy and positive outcomes resulting from his prophethood.[15] His advent occurred when humanity was immersed in ignorance and misguidance; even the People of the Book were perplexed in their religion, with contradictions appearing in their heavenly scriptures. With the advent of the Prophet (s), however, they were called to the truth and shown the right path.[16]

Exegetes have presented various opinions regarding the specific instances of the Prophet's (s) mercy for the worlds, including:

  • The dissemination of a religion that ensures salvation for all[17] and facilitates felicity in both this world and the hereafter.[18]
  • The morals, conduct, teachings, and objectives of the Prophet (s).[19]
  • The divine laws and rulings delivered by the Prophet (s), which lead to felicity in this world and the hereafter.[20]
  • Guiding humanity toward absolute perfection[21] and the attainment of human virtues.[22]
  • Guiding people toward obedience to God and the earning of reward.[23]
  • Guiding people toward divine blessings and the ability to benefit from them.[24]
  • Arousing virtuous inclinations and distancing humans from satanic influences.[25]
  • Serving as an intermediary for God's grace to reach all creatures.[26]
  • Saving humanity from war, bloodshed, and mutual enmity in this world.[27]

Meaning of 'the Worlds'

The absolute nature of the Prophet's (s) mercy in the verse has led Shi'a and Sunni exegetes to interpret its scope as encompassing all human beings,[28] in all eras,[29] from the first to the last,[30] without exception—including white and black, male and female, Arab and non-Arab, and poor and rich.[31] Some even extend its scope to all creatures[32] across all realms, including both bodies and souls.[33]

It is stated that the Prophet (s) is a mercy for the believer in both this world and the hereafter;[34] in other words, he is a mercy for all jinn and humans who follow his religion.[35] In this world, they are guided to faith, and in the hereafter, they are admitted to Paradise.[36]

How is he a Mercy for Disbelievers?

Opinions vary regarding how the Prophet (s) constitutes a mercy for disbelievers and the form this mercy takes. Instances cited include the very existence of the Prophet (s) and his prophethood,[37] the blessing of life and the disbelievers' enjoyment of the world,[38] as well as guidance toward faith, permanent reward, and the abandonment of sin.[39] However, due to heedlessness[40] and negligence,[41] they may reject this mercy,[42] thereby depriving themselves of the blessing[43] and forfeiting felicity in this world and the hereafter.[44]

Consequently, the disbelievers' failure to benefit from the Prophet's (s) mercy does not negate its universality, nor does it undermine the Prophet's (s) status as a mercy.[45] This is analogous to a hungry person refusing food[46] or an obstinate patient refusing to visit a well-equipped hospital.[47]

Muslim exegetes have identified other benefits for disbelievers as well, such as the averting of calamities and annihilation.[48] These include *khasf* (being swallowed by the earth), calamities descending from the sky, transformation (*maskh*), and *qadhf* (being pelted with stones),[49] as well as the exterminating punishments[50] that befell disbelieving nations in the past.[51]

Interpretations

Exegetes have derived various interpretations from this verse, including:

  • The vast and all-encompassing mercy of the Prophet of Islam (s) described in the verse signifies the finality of his prophethood and serves as evidence for the universality of his messengership,[52] the global scope of the teachings of Islam,[53] and their non-abrogation.[54] Because the Prophet will remain a mercy for all future humans until the end of the world,[55] there is no need for another prophet.[56]
  • His mercy also extends to angels;[57] Gabriel himself spoke of benefiting from the Prophet's (s) mercy,[58] though there is disagreement among Sunni scholars regarding whether this inclusion applies to angels other than Gabriel.[59]
  • It demonstrates the falsity of the doctrine held by proponents of compulsion (*ahl al-jabr*), who believe that divine blessings do not encompass disbelievers.[60]
  • The Prophet's mercy distinguishes his messengership from that of other messengers,[61] confirming that he is the best of creatures.[62] This marks a significant difference between him and other prophets such as Prophet Jesus (a). In Qur'an 19:21,[63] Jesus's (a) status as a mercy is restricted to those who had faith in him—a mercy that ceased after him with the abrogation of his religion. In contrast, the Prophet's (s) mercy is stated in absolute terms, ensuring it will never cease for the worlds.[64]
  • The rule of the righteous on earth, mentioned in Qur'an 21:105, is a manifestation of the favor and mercy attained under the shadow of messengership.[65]
  • All rulings and commands, including struggle, prescribed punishments, retaliation, and other penal laws, serve as a mercy for human society.[66]

Why did the Prophet (s) Wage Wars?

Fakhr al-Razi, a Sunni jurist and exegete of the 6th/12th century, addressing the apparent contradiction between the Prophet's (s) wars and his status as a mercy, argues that he fought only the arrogant of his time. Unlike previous prophets, whose deniers were destroyed by immediate divine punishment, the Prophet (s) possessed the utmost good character and never requested the destruction of his people. Furthermore, al-Razi suggests that the specific aspect of the Prophet's mercy discussed in this context is reserved for believers.[67]

Notes

  1. ↑ Jawādī Āmulī, "ʿAqīda: Hadaf wa Nahj al-Anbiyāʾ," p. 14.
  2. ↑ Khaṭīb, Al-Tafsīr al-Qurʾānī li-l-Qurʾān, Beirut, vol. 9, p. 963.
  3. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 14, p. 331; Ṭayyib, Aṭyab al-Bayān, 1369 SH, vol. 9, p. 255.
  4. ↑ Ṭabrisī, Majmaʿ al-Bayān, 1372 SH, vol. 7, p. 107.
  5. ↑ Muẓaffar Najafī, Dalāʾil al-Ṣidq, 1422 AH, vol. 4, p. 150; Mughnīyya, Al-Tafsīr al-Mubīn, Qom, p. 432.
  6. ↑ Ḥaqqī Burūsawī, Tafsīr Rūḥ al-Bayān, Beirut, vol. 5, p. 528.
  7. ↑ Ṭayyib, Aṭyab al-Bayān, 1369 SH, vol. 9, p. 256.
  8. ↑ Qummī Mashhadī, Kanz al-Daqāʾiq, 1368 SH, vol. 8, p. 485; Suyūṭī, Al-Durr al-Manthūr, 1404 AH, vol. 4, p. 342; Fayḍ al-Kāshānī, Al-Ṣāfī, 1415 AH, vol. 3, p. 358.
  9. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 4, p. 149.
  10. ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 SH, vol. 13, p. 526-527.
  11. ↑ Ṣādiqī Tihrānī, Al-Furqān, 1365 SH, vol. 19, p. 384.
  12. ↑ Ṣādiqī Tihrānī, Al-Furqān, 1365 SH, vol. 19, p. 384.
  13. ↑ Thaʿlabī, Al-Kashf wa al-Bayān, 1422 AH, vol. 6, p. 314.
  14. ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 SH, vol. 13, p. 526-527.
  15. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 14, p. 331.
  16. ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, 1420 AH, vol. 22, p. 193.
  17. ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 SH, vol. 13, p. 526.
  18. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 14, p. 331; Ṭabarī, Jāmiʿ al-Bayān, 1412 AH, vol. 17, p. 83.
  19. ↑ Mughnīyya, Al-Tafsīr al-Mubīn, Qom, p. 432.
  20. ↑ Marāghī, Tafsīr al-Marāghī, Beirut, vol. 17, p. 78.
  21. ↑ Ibn al-ʿArabī, Tafsīr Ibn al-ʿArabī, 1422 AH, vol. 2, p. 52.
  22. ↑ Mudarrisī, Min Hādī al-Qurʾān, 1419 AH, vol. 7, p. 391.
  23. ↑ Māwardī, Al-Nukat wa al-ʿUyūn, Beirut, vol. 3, p. 476.
  24. ↑ Mudarrisī, Min Hādī al-Qurʾān, 1419 AH, vol. 7, p. 390.
  25. ↑ Faḍl Allāh, Tafsīr min Waḥy al-Qurʾān, 1419 AH, vol. 15, p. 277.
  26. ↑ Ālūsī, Rūḥ al-Maʿānī, 1415 AH, vol. 9, p. 100.
  27. ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, 1420 AH, vol. 22, p. 193.
  28. ↑ Bayḍāwī, Anwār al-Tanzīl, 1418 AH, vol. 4, p. 62; Khaṭīb, Al-Tafsīr al-Qurʾānī li-l-Qurʾān, Beirut, vol. 9, p. 963.
  29. ↑ Mughnīyya, Al-Kāshif, 1424 AH, vol. 5, p. 303; Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 SH, vol. 13, p. 526.
  30. ↑ Mughnīyya, Al-Kāshif, 1424 AH, vol. 5, p. 303.
  31. ↑ Mudarrisī, Min Hādī al-Qurʾān, 1419 AH, vol. 7, p. 391.
  32. ↑ Ālūsī, Rūḥ al-Maʿānī, 1415 AH, vol. 9, p. 100.
  33. ↑ Ḥaqqī Burūsawī, Tafsīr Rūḥ al-Bayān, Beirut, vol. 5, p. 528.
  34. ↑ Ṭabrisī, Majmaʿ al-Bayān, 1372 SH, vol. 7, p. 107.
  35. ↑ Ibn Sulaymān, Tafsīr Muqātil b. Sulaymān, 1423 AH, vol. 3, p. 97.
  36. ↑ Ṭabarī, Jāmiʿ al-Bayān, 1412 AH, vol. 17, p. 83.
  37. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-Jinān, 1408 AH, vol. 13, p. 288.
  38. ↑ Ṭayyib, Aṭyab al-Bayān, 1369 SH, vol. 9, p. 256.
  39. ↑ Shaykh al-Ṭūsī, Al-Tibyān, Beirut, vol. 7, p. 285; Ṭabrisī, Majmaʿ al-Bayān, 1372 SH, vol. 7, p. 107.
  40. ↑ Ālūsī, Rūḥ al-Maʿānī, 1415 AH, vol. 9, p. 99.
  41. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-Jinān, 1408 AH, vol. 13, p. 288.
  42. ↑ Ṭabrisī, Majmaʿ al-Bayān, 1372 SH, vol. 7, p. 107.
  43. ↑ Ṭayyib, Aṭyab al-Bayān, 1369 SH, vol. 9, p. 256; Marāghī, Tafsīr al-Marāghī, Beirut, vol. 17, p. 78.
  44. ↑ Marāghī, Tafsīr al-Marāghī, Beirut, vol. 17, p. 78.
  45. ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 SH, vol. 13, p. 526.
  46. ↑ Ṭabrisī, Majmaʿ al-Bayān, 1372 SH, vol. 7, p. 107.
  47. ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 SH, vol. 13, p. 526.
  48. ↑ Ṭabrisī, Majmaʿ al-Bayān, 1372 SH, vol. 7, p. 107.
  49. ↑ Thaʿlabī, Al-Kashf wa al-Bayān, 1422 AH, vol. 6, p. 314; Qurṭubī, Al-Jāmiʿ li-Aḥkām al-Qurʾān, 1364 SH, vol. 11, p. 350; Maybudī, Kashf al-Asrār, 1371 SH, vol. 6, p. 318.
  50. ↑ Abū al-Futūḥ al-Rāzī, Rawḍ al-Jinān, 1408 AH, vol. 13, p. 289.
  51. ↑ Ṭabarī, Jāmiʿ al-Bayān, 1412 AH, vol. 17, p. 83; Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, 1420 AH, vol. 22, p. 193; Sabzawārī Najafī, Irshād al-Adhhān, 1419 AH, p. 336.
  52. ↑ Qarshī, Tafsīr Aḥsan al-Ḥadīth, 1377 SH, vol. 6, p. 558; Ḥusaynī Hamadānī, Anwār-i Darakhshān, 1404 AH, vol. 11, p. 113.
  53. ↑ Qarāʾatī, Tafsīr-i Nūr, 1388 SH, vol. 5, p. 505.
  54. ↑ Ḥusaynī Hamadānī, Anwār-i Darakhshān, 1404 AH, vol. 11, p. 113.
  55. ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 SH, vol. 13, p. 526-527; Qarāʾatī, Tafsīr-i Nūr, 1388 SH, vol. 5, p. 505.
  56. ↑ Qarāʾatī, Tafsīr-i Nūr, 1388 SH, vol. 5, p. 505.
  57. ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 SH, vol. 13, p. 526-527.
  58. ↑ Ṭabrisī, Majmaʿ al-Bayān, 1372 SH, vol. 7, p. 107; Qummī Mashhadī, Kanz al-Daqāʾiq, 1368 SH, vol. 8, p. 485; Fayḍ al-Kāshānī, Al-Ṣāfī, 1415 AH, vol. 3, p. 359; Ṣādiqī Tihrānī, Al-Furqān, 1365 SH, vol. 19, p. 385.
  59. ↑ For more information, see: Ālūsī, Rūḥ al-Maʿānī, 1415 AH, vol. 9, p. 99.
  60. ↑ Shaykh al-Ṭūsī, Al-Tibyān, Beirut, vol. 7, p. 285; Ṭabrisī, Majmaʿ al-Bayān, 1372 SH, vol. 7, p. 107; Abū al-Futūḥ al-Rāzī, Rawḍ al-Jinān, 1408 AH, vol. 13, p. 288.
  61. ↑ Mudarrisī, Min Hādī al-Qurʾān, 1419 AH, vol. 7, p. 391.
  62. ↑ Ḥaqqī Burūsawī, Tafsīr Rūḥ al-Bayān, Beirut, vol. 5, p. 528.
  63. ↑ Sura Maryam, verse 21.
  64. ↑ Ḥaqqī Burūsawī, Tafsīr Rūḥ al-Bayān, Beirut, vol. 5, p. 528.
  65. ↑ Qarāʾatī, Tafsīr-i Nūr, 1388 SH, vol. 5, p. 505.
  66. ↑ Qarāʾatī, Tafsīr-i Nūr, 1388 SH, vol. 5, p. 505.
  67. ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, 1420 AH, vol. 22, p. 193.

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