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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


The Verse 107 of Sura al-Anbiya (Arabic: الآیَة 107 مِنْ سُورَة الْأَنْبِيَاء), known as the Verse of Raḥma lil-ʿĀlamīn (Verse of Mercy to the Worlds) introduces Prophet Muhammad(s) as a mercy to the worlds. The sending of a prophet with this characteristic is described as the utmost favor of God upon His servants. It is said that considering the absolute nature of the verse, the scope of the Prophet's(s) mercy in this world and the hereafter includes all human beings in all times, and even all creatures in all realms, including angels; therefore, disbelievers also benefit from the Prophet's(s) mercy just like believers. Based on this, it is said that the existence of the Prophet (s) himself, the blessing of life and benefiting from the world, and the removal of calamities and exterminating punishments that befell past disbelieving nations, are among the mercies that reach disbelievers from the Prophet.

In Islamic exegeses, other instances of the Prophet being a mercy have been mentioned; including being an intermediary for God's grace upon creatures, his morals, conduct, rulings and dissemination of the salvific religion, guiding people towards obedience to God and attaining divine blessings, arousing good inclinations and distancing humans from satanic inclinations, and saving humans from war, bloodshed, and mutual enmity.

It is said this verse is evidence for the finality and universality of the messengership of the Prophet (s) and the universality of the religion of Islam.

General Points

Verse 107 of Sura al-Anbiya' or Ayat Rahmatan lil-'Alamin[1] addresses [[Prophet Muhammad (s)|Prophet Muhammad(s)][2] and introduces him as a mercy to all the worlds.[3] Based on this, the Prophet (s) also referred to himself as a mercy;[4] as when responding to a request from one of his companions who asked him to curse the polytheists, he said, "I was sent as a mercy, not as a curser."[5]

The Prophet's(s) being a Mercy to the Worlds is considered to stem from his immense moral character[6] and the sending of a prophet with this characteristic is considered the utmost favor and grace of God upon His servants.[7]

There are numerous narrations regarding the interpretation of the verse, some of which are cited in exegetical books that adopt a narrative approach.[8] According to a narration in the book al-Kafi, the advent of the Prophet (s) is considered the beginning of mercy for the worlds.[9] The word 'mercy' (raḥma) and its derivatives have also been used for 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 outcome of the Prophet's mercy will be the rule of the righteous over the world.[10] In this regard, Muhammad Sadiqi Tihrani, a Shi'a jurist and exegete, maintains that the complete realization of the Prophet's mercy for all the worlds is only achievable under a global government and by removing geographical, national, racial, and sectarian divisions[11] which was not realized during the time of the Prophet (s) and the Imams after him, and will become a reality in the future.[12]

Fruits and Instances of the Prophet (s) being Rahmatan lil-'Alamin

Calligraphy of "Wa mā arsalnāka illā raḥmatan lil-ʿālamīn" in Naskh and Thuluth styles, by Muhammad Uzçay, 1412 AH.

Exegetes have considered the fruit of the Prophet's (s) being a Mercy to the Worlds to be in this world and the hereafter[13] and have regarded acting upon his commands and programs as the end of all failures and misfortunes.[14] It is said that the good effects and mercy that have come upon humanity from the Prophet are incomparable to human life before his prophethood;[15] because his advent was at a time when people were in ignorance and misguidance, and even the People of the Book were perplexed in their religion and differences had appeared in their heavenly book, but with the advent of the Prophet (s), they were called to the truth and shown the right path.[16]

Exegetes have presented various opinions in mentioning instances of the Prophet's(s) mercy for the worlds, some of which are:

  • Disseminating a religion that causes the salvation of all[17] and their felicity in this world and the hereafter.[18]
  • The morals, conduct, teachings, and goals of the Prophet (s).[19]
  • The divine laws and rulings of the Prophet (s) which lead to felicity in this world and the hereafter.[20]
  • Guiding people to absolute perfection[21] and traversing human perfections.[22]
  • Guiding people towards obedience to God and earning reward.[23]
  • Guiding people towards divine blessings and benefiting from them.[24]
  • Arousing good inclinations and distancing humans from satanic inclinations.[25]
  • Being an intermediary for God's grace to reach creatures.[26]
  • Saving humans from war and bloodshed in this world and mutual enmity.[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 of them,[30] without any exception including white and black, man and woman, Arab and non-Arab, and poor and rich,[31] and even to consider its scope as all creatures[32] in all realms, bodies and souls.[33]

It is said the Prophet (s) is a mercy for the believer in this world and the hereafter[34] or, in other words, he will be a mercy for all jinn and humans who follow his religion;[35] such that in this world they are guided and enter faith, and in the hereafter they go to Paradise.[36]

How is he a Mercy for Disbelievers?

There are different opinions regarding how the Prophet (s) is a mercy for disbelievers and what form this mercy takes, and instances have been mentioned in this regard that include both believers and disbelievers; including the existence of the Prophet (s) himself and his prophethood,[37] the blessing of life and the disbelievers' enjoyment of the world,[38] as well as guiding them towards faith, permanent reward and abandoning sin;[39] although due to heedlessness[40] and negligence,[41] they may not accept the mercy[42] and deprive themselves of this blessing[43] and lose felicity in this world and the hereafter.[44]

Therefore, the disbelievers' failure to benefit from the Prophet's(s) mercy does not affect the universality of the mercy and does not harm the Prophet's(s) being a mercy;[45] like a hungry person who abstains from eating food,[46] or a stubborn patient who refuses to go to a well-equipped hospital.[47]

Muslim exegetes have mentioned other benefits for disbelievers as well; including the removal of calamities and annihilations[48] such as khasyf (being swallowed by the earth with divine punishment) and calamities falling upon them from the sky, transformation (maskh), and qadhf (casting down calamities from the sky)[49] and also the exterminating punishments[50] that used to befall disbelieving nations in the past.[51]

Interpretations

Exegetes have derived various interpretations from this verse, some of which are:

  • The vast and all-encompassing mercy of the Prophet of Islam(s) in the verse indicates his finality and is evidence for the universality of his messengership,[52] the universality of the teachings of Islam[53] and their non-abrogation;[54] because the Prophet will be a mercy for all future humans until the end of the world[55] and there is no need for another prophet.[56]
  • His mercy also includes angels;[57] as Gabriel also spoke about benefiting from the Prophet's(s) mercy;[58] although there is disagreement among Sunni scholars regarding whether it includes angels other than Gabriel.[59]
  • It indicates the falsity of the belief of the proponents of compulsion (ahl al-jabr) who believe that divine blessings do not include disbelievers.[60]
  • The Prophet's mercy is a sign of the distinction and difference between the messengership of the Prophet (s) and other messengers[61] and he is the best of creatures;[62] as there is a great difference between him and other prophets such as Prophet Jesus (a); because in Sura Maryam[63] Jesus (a) being a mercy is restricted to those who had faith in him, which also ceased after him with the abrogation of his religion; but the Prophet (s) being a mercy is mentioned in an absolute form and his mercy for the worlds will never cease.[64]
  • The rule of the righteous on earth, mentioned in verse 105 of Sura al-Anbiya', 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 penalties and penal laws, will be a mercy for human society.[66]

Why did the Prophet (s) Wage Wars?

Fakhr al-Razi, a Sunni jurist and exegete of the 6th century AH, in response to the contradiction between the Prophet's(s) wars and his being a mercy, believes that he only fought the arrogant of his time; as during the time of previous prophets, those who denied them were subjected to divine punishment and destroyed; but the Prophet (s) was of the utmost good character and never requested punishment for his people; moreover, the Prophet's mercy is specific to 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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