Appearance
Verse 43
The verse concludes the chapter and reiterates the message of its opening, which states: That which has been sent down to you from your Lord is the truth, but most people do not believe (). This verse is the third repetition in response to those who deny the authenticity of God’s Book, emphasizing that God Himself testifies to the truth of the message, and anyone who has knowledge of this Book also bears witness to it.
وَيَقُولُ الَّذِينَ كَفَرُواْ لَسْتَ مُرْسَلاً قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِندَهُ عِلْمُ الْكِتَابِ ٤٣
(13:43) The faithless say, ‘You have not been sent.’ Say, ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book.’
The discourse of this chapter is built upon their denial of the authenticity of the Book and their rejection of it as a sign of the Prophet’s divine mission. Consequently, they demanded from the Prophet a sign other than the one presented to them. As illustrated in this chapter, this sentiment has been repeatedly conveyed by the disbelievers, leading God to respond by effectively redirecting their words back at them. Upon hearing this response and despairing of receiving a different sign, they inevitably denied the very foundation of prophethood because they refused to accept the Qur’an as a divine sign and no other sign was presented to them. Thus, they declared, ‘You have not been sent.’
Key Debate: He Who Possesses Knowledge of the Book →
God instructs His Prophet to respond with the phrase, ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book,’ as a definitive argument against them. This is not just a rhetorical address; it does not merely reference something whose knowledge is inaccessible to them.
The phrase, Say, ‘Allah suffices as a witness between me and you …,’ invokes God Almighty to testify as a witness, as He is the ultimate authority over the matter of prophethood. In this context, the testimony signifies an assertive declaration, not mere passive acknowledgment. This is clear since phrases such as, you are indeed one of the messengers, on a straight path () occur repeatedly in the Qurʾan, establishing beyond all doubt that it is supposed to be a clear and miraculous sign of prophethood. This divine origin further reinforces the recognition of prophethood, especially given the universally trusted implications. The testimony contained in the verse refers precisely to this kind of knowledge-based declaration.
Some Qur’anic commentators view the ‘divine testimony’ as God providing such compelling evidence and proofs of the prophethood of the Seal of the Prophets that it renders additional witnesses unnecessary. This interpretation considers ‘establishing evidence,’ an action, as a form of ‘testimony’—usually a verbal declaration. This metaphorical reading equates the act of providing evidence with giving testimony, potentially with even greater impact and effectiveness. While this interpretation aligns with our understanding of the verse, it appears that the commentator is reaching the right conclusion but perhaps through the wrong path.
This is because the evidence pointing to the truth of the prophethood of the Last Prophet either stems from the Qurʾan—an eternal miracle in itself—or from other supernatural feats and miracles outside the Qur’an. As you observe, the verses of this chapter do not address the demands of the disbelievers with the latter. However, while it does not respond in this manner, it does not mean that the same route cannot be used for testimony. Thus, the testimony invoked in this verse undoubtedly points to the Qur’an. The reference to the Qur’an arises from its status as both a miraculous sign and a testament to the authenticity of the Prophet’s mission. That is, it is the Word of God that testifies to His mission. Considering that the Qur’an is invoked as testimony, and it is both a miracle and a form of speech, there’s no reason to understand the idea of God giving testimony as a metaphorical statement that refers to His other acts.
Furthermore, one cannot argue that God’s action is a stronger evidence for this than His speech.
Consequently, from this, the conclusion must be that the meaning of the phrase, ‘Allah suffices as a witness between me and you,’ is that whatever is stated in the Qurʾan concerning the affirmation of the prophetic mission is divine testimony to that mission.
It may also be understood that the meaning of His saying: Allah suffices as a witness between me and you is that what has occurred in the Qurʾan regarding the affirmation of the message is a divine attestation to that.
However, if we understand ‘testimony’ here to mean ‘bearing witness,’ we entirely distort the meaning of the verse. This is because bearing witness in this context means seeing, observing, and knowing an occurrence. It makes no sense to relate the matter under discussion, that is, the truth of the prophetic mission of that esteemed figure, to God’s knowledge and to use God’s knowledge as an argument against an adversary. After all, the adversary has no access to God’s knowledge to discern whether God’s messenger speaks the truth or falsely attributes claims to God.
As for His saying: and he who possesses the knowledge of the Book, this means that it is sufficient for the one with the knowledge of the Book to be a witness between me and you. Some have mentioned that ‘the Book’ referred to here is the preserved tablet, and in this case, the intended meaning of the relative pronoun must be God Almighty, as if it was said: ‘It is enough for God, who possesses the knowledge of the Book, to be a witness,’ and so on.
However, there are two problems: first, it contradicts the apparent conjunction, for initially, it mentions that God suffices as a witness and this does not need any repetition. Secondly, according to this interpretation, God’s essence and attributes are connected to His essence, which is stylistically unsuitable and not eloquent. That is why al-Zamakhsharī, when he transmitted this opinion in his work al-Kashshāf from al-Ḥasan al-Baṣrī, saying: ‘No, by Allah, it only means Allah,’ he added: ‘The meaning is that it is sufficient for the one who is worthy of worship and for the one who knows the knowledge of what is in the tablet except for Him to be a witness between me and you.’ Hence, he tried to rectify the issue by replacing God’s proper name ‘Allāh’ with ‘the One worthy of worship’ and replacing ‘who’ with ‘the one’ so that the conjoined objects would become two attributes, meaning the conjoining of one essential attribute with the other, and attributing the ruling of the essence with what is in both descriptions, as if they were included in it.
However, merely translating a phrase that does not convey a direct meaning to another phrase that does so, does not imply that the initial expression is accurate or meaningful. If this argument holds universally, then the principles of linguistic expressions become void, rendering every incorrect statement correct and every correct statement incorrect.
Further, if one scrutinizes what we mentioned regarding the meaning of this testimony and recognizes that its intent is to affirm the Qurʾan’s confirmation of the prophethood of the Seal of the Prophets, then one will understand that the term ‘Allah’ is not taken in the descriptive sense as al-Zamakhsharī interpreted it. Instead, it refers to the essence of the Almighty God, and the testimony is ascribed to His sacred essence, encompassing all perfect attributes, as the testimony of such an entity surpasses any other testimony. This aligns with what the Qurʾan says: Say, ‘What thing is greatest as witness?’ Say, ‘Allah is the witness between me and you...’ (). Some have argued that the reference to ‘the Book’ in this verse means the Torah and the Gospel or just the Torah. They claim that scholars of these scriptures suffice as witnesses between us, as they are aware of the prophecies regarding me in their books and have read my characteristics therein.
It should be emphasized that the verse focuses on testimony rather than mere knowledge and, since this is a Meccan chapter, it is said that none of the scholars of the People of the Book had yet believed or borne witness to the message at the time. Thus, there is no point in arguing by referring to a testimony that no one had yet upheld.
Some argue that the verse refers to those among the scholars of the People of the Book who had embraced Islam, such as ʿAbd Allāh b. Salām, Tamīm al-Dāri, al-Jārūd, and Salmān al-Fārsī. It is also said that the intended individual is ʿAbd Allāh b. Salām, but this is countered by the fact that the chapter in question is Meccan and these individuals only embraced Islam after the Prophet and his followers had emigrated to Medina.
For those who assert that the reference is to ʿAbd Allāh b. Salām, they present a strong defense arguing that the Meccan origin of the chapter does not necessarily contradict the possibility of some verses being Medinan. They ask why it is not possible for this particular verse to be Medinan while the chapter as a whole remains Meccan.
Firstly, merely the possibility that a particular verse might have been revealed in Medina is not proof that it was indeed revealed there, unless there’s a credible narration supporting this assumption. Furthermore, it has been noted that the commentators have explicitly stated that this chapter was revealed in Mecca.
Secondly, while it is true that some Meccan chapters contain Medinan verses, such instances involve the insertion of Medinan verses within Meccan chapters, not like the verse in question which is located at the end of the chapter, connected to its beginning verses. It is implausible for interconnected verses to be separated by several years.
Some have argued: What is the issue if the verse under discussion is also Meccan and references scholars who would later embrace Islam in Medina and bear witness to the truthfulness of the Prophet’s mission?
The response to this is that it undermines the argument. It does not make sense for the Meccans, who challenged the prophethood saying ‘you have not been sent,’ to be told: ‘Accept him today without evidence; the evidence will come later when some scholars from the People of the Book embrace Islam and testify to his mission.’ Therefore, it is not possible that the Meccan verse refers to ʿAbd Allāh b. Salām or other Jewish and Christian scholars who did not believe at the time of its revelation.
Others have argued that the testimony mentioned is one of bearing witness, and it is not necessary for the witness to be a believer at the time of giving the testimony. (What is essential is the knowledge of the witness, not his or her faith.) Therefore, the verse could be Meccan, referring to someone like ʿAbd Allāh bin Salām or other scholars from the Jews and Christians, even if they had not converted when the verse was revealed.
The problem with this viewpoint is that, in this case, the verse’s argument would rely on the knowledge of the People of the Book, even if those scholars had not yet acknowledged the Prophet’s mission or believed in him. If this line of reasoning was valid, then there would be a basis for arguing using the knowledge of the disbelievers themselves, since this would represent a decisive argument against them, as it would mean that they undoubtedly had knowledge that the Qurʾan is the word of God Almighty. So, what then prompted the usage of the knowledge of the People of the Book as evidence, especially when both the idolaters and the People of the Book denied the Prophet’s divine mission? Furthermore, as we have mentioned already, the testimony invoked in the verse is one of attesting to a fact, not merely bearing witness to an event.
Some scholars, among them, namely Ibn Taymiyya, have made a peculiar claim, asserting that this verse, in its entirety, was revealed in Medina, even though there is no evidence for such an occurrence.
Others have posited that the term ‘the Book’ refers to the Qurʾan itself. The interpretation is that anyone who has comprehended this book, gained knowledge from it, and delved into it, stands as a witness that the Qurʾan is indeed from God. Moreover, I, as the messenger, also affirm its divine origin. Consequently, the conclusion of the chapter links back to its beginning, where it was declared: These are the signs of the Book. That which has been sent down to you from your Lord is the truth, but most people do not believe (). The end of the chapter also alludes to its middle, stating: “So is the one who knows that what has been revealed to you from your Lord is the truth like one who is blind? Only those of understanding will remember.”
Some scholars have suggested that the verse refers to the Qur’an itself. The meaning would be that whoever bears the responsibility for it and attains true knowledge and specialization in it shall testify that it is from God and that the Prophet is sent with it. In this way, the conclusion of the chapter would coincide with its opening statement: These are the verses of the Book; and that which has been sent down to you from your Lord is the truth, but most people do not believe (). The end would then correspond to the beginning and to the central message of the chapter, stating: Is someone who knows that what has been sent down to you from your Lord is the truth, like someone who is blind? Only those who possess intellect take admonition ().
This statement by the Almighty essentially serves to defend the Qur’an and support its authenticity, especially in the face of the insults made by the disbelievers, who repeatedly demanded, ‘Why has a sign not been sent down to him from his Lord?’ and ‘You have not been sent!’
Indeed, to convey this particular meaning, it would have been apt for the verse to clearly indicate that the Qurʾan is the greatest sign of prophethood. However, it states: ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book.’ () in order to fulfill this essential purpose. This is one of the best pieces of evidence that the verse, like the rest of the chapter, is Meccan.
This supports what has been mentioned by numerous reports from various sources, referencing the Imāms of the Ahl al-Bayt (peace be upon them), that this verse was revealed about ʿAlī. If the saying, ‘and he who possesses the knowledge of the Book’ applied to anyone who believed in the Prophet at that time, it would mean that he was the most knowledgeable of the community in the Book of God. This fact is supported by numerous authentic reports. Even if there was nothing else but the statement of the Prophet in the widely reported Ḥadīth al-Thaqalayn, which stated, ‘They will not separate until they join me at the Pool,’ this would be sufficient evidence for such a reading. The full text of the tradition, which is narrated by both Sunni and Shiʿi sources reads: ‘Indeed, I am leaving among you two precious things: The Book of God (Kitāb Allāh) and my progeny, the People of my House (ʿItratī Ahl Baytī). The two shall never part until they come to me by the Pool. If you hold onto them both, you will never go astray after me.’
Examining Narrations
- In Baṣāʾir al-darajāt, al-Ṣaffār relates through his chain of transmission from Abū Ḥamza al-Thumālī, from Abū Jaʿfar al-Bāqir that the verse refers to ʿAlī.
Author’s comment: It is also narrated through various chains of transmitters from Jābir, Abū Jaʿfar, Burayd b. Muʿāwiya, Fuḍayl b. Yasār, ʿAbd Allāh b. Bukayr, ʿAbd Allāh b. Kathīr al-Hāshimī, Abū ʿAbd Allāh, and from Salmān al-Fārsī, saying that this verse relates to ʿAlī.
- In al-Kāfī, al-Kulaynī narrates via Burayd b. Muʿāwiya: ‘The verse refers to us, and ʿAlī is the first and the best among us, and the most virtuous after the Prophet.’
- In Maʿānī al-akhbār, al-Ṣadūq narrates via his chain of transmission from Khalf b. ʿAṭiyya al-ʿAwfī, from Abū Saʿīd al-Khudrī: ‘I asked the Messenger of God about God’s words, “and he who possesses the knowledge of the Book.” He replied: This is the executor of the will of my brother, Solomon son of David. I said to him, “O Messenger of God, what about God’s statement, Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book (). He replied: That is my brother, ʿAlī b. Abī Ṭālib.”’
- In Tafsīr al-ʿAyyāshī, it is narrated from ʿAbd Allāh b. ʿAṭāʾ, who said: ‘I asked Abū Jaʿfar about this son of ʿAbd Allāh b. Salām b. ʿImrān who claims that his father is the one referred to in the verse: Say, “Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book.” He replied: “He speaks false, it is in reference to ʿAlī b. Abī Ṭālib.”’
- In Tafsīr al-Burhān, it is narrated from Ibn Shahrāshūb who cited from Muḥammad b. Muslim, Abū Ḥamza al-Thumālī, Jābir b. Yazīd from Abū Jaʿfar, and from ʿAlī b. Faḍḍāl, Fāḍil b. Dāwūd from Abū Baṣīr, from al-Ṣādiq, as well as from Aḥmad b. Muḥammad al-Kalbi and Muḥammad b. al-Fuḍayl from al-Riḍā. It is also narrated from Mūsā b. Jaʿfar, from Zayd b. ʿAlī, from Muḥammad b. al-Ḥanafiyya, from Salmān al-Fārsī and from Abū Saʿīd al-Khudrī and Ismāʿīl al-Sudayy, who all said that the verse: Say, ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book’ refers to ʿAlī b. Abū Ṭālib.
- In Tafsīr al-Burhān, it is also narrated from al-Thaʿālabī in his tafsīr, with his chain of narrators from Muʿāwiya, from al-Aʿmash, from Abū Ṣāliḥ, from Ibn ʿAbbās. It is also narrated from ʿAbd Allāh b. ʿAṭāʾ from Abū Jaʿfar, that someone said to him that the person referred to in the verse was ʿAbd Allāh b. Salām. He responded: ‘No, it is ʿAlī b. Abī Ṭālib.’ Additionally, it is narrated that Saʿīd b. Jubayr was asked if the verse refers to ʿAbd Allāh b. Salām, to which he replied: ‘No, how could it be when this chapter is a Meccan one?’
Author’s comment: Note that this narration has also been reported in al-Durr al-manthūr, by Saʿīd b. Manṣūr, Ibn Jarīr, Ibn al-Mundhir, and Ibn Abī Ḥātim, and by al-Naḥḥās in his Kitāb al-naskh, from Ibn Jubayr.
- In Tafsīr al-Burhān, it is likewise narrated from the jurist Ibn al-Maghāzilī al-Shāfiʿī, with his chain of narrators from ʿAlī b. ʿAbbās, who said: ‘Abū Maryam and I visited ʿAbd Allāh b. ʿAṭāʾ. He said: ‘Oh Abū Maryam, narrate to ʿAlī the hadith you told me from Abū Jaʿfar.’ He said: ‘I was sitting with Abū Jaʿfar when the son of ʿAbd Allāh b. Salām passed by. I said: ‘May I be a ransom for you, this is the son of the one who possesses knowledge of the Book.’ He replied: ‘No, but it is your companion ʿAlī b. Abī Ṭālib, about whom verses from the Book of Allah the Almighty have been revealed: and he who possesses the knowledge of the Book, Is he who stands on a manifest proof from his Lord, and whom a witness of his own follows, Your guardian is only Allah, His Messenger, and the faithful who maintain the prayer and give the zakat while bowing down. (; ; ).’
- In Al-Durr al-manthūr, Ibn Jarīr and Ibn Mardawayh reported a narration through the chain of ʿAbd al-Malik b. ʿUmayr that Muḥammad b. Yusuf b. ʿAbd Allāh b. Salām said: ‘ʿAbd Allāh b. Salām said that God had revealed a verse in the Qurʾan about him: ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book.’
Author’s comment: a similar narration has been reported from Ibn Mardawayh through Zayd b. Aslam from his father, and from Jundub. The status of the narration and its meaning has already been mentioned earlier. Moreover, it has been narrated from Ibn al-Mundhir from al-Shaʿbī: ‘Nothing of the Qurʾan was revealed about ʿAbd Allāh b. Salām!’