Appearance
Sūrah al-Māʾidah, verse 67
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
Ya ayyuha ar-rasulu balligh ma unzila ilayka min rabbika wa in lam taf'al fama ballaghta risalatahu wa Allahu ya'simuka min an-nasi inna Allaha la yahdi al-qawm al-kafirin.
O Apostle! Communicate that which has been sent down to you from your Lord, and if you do not, you will not have communicated His message. Allah shall protect you from the people. Indeed, Allah does not guide the faithless lot.
Context and significance
Verse 5:67 of the Qur'an stands out for both its emphatic tone and its unusual structure. Unlike many other injunctions to the Prophet (s.a.w.), it is introduced with the vocative "O Messenger!" and framed as an ultimatum: unless the Prophet conveys a particular message, it is as if he has not conveyed anything at all. Such wording immediately suggests that what is at stake is not one command among others but something central to the very purpose of the mission.
The verse also includes a remarkable assurance: "Allah will protect you from the people." This promise of protection invites reflection on why the Prophet might have hesitated to announce this message, and what sort of opposition was anticipated that required divine reassurance. The verse concludes by declaring that "Allah does not guide the unbelieving people," situating the event within the broader struggle between the Prophet's mission and its adversaries.
From this context arise several questions that demand careful examination:
What exactly was the message that the Prophet was commanded to deliver so urgently?
Why is this proclamation given the weight of determining the success or failure of the entire mission?
Why was divine protection promised here in a way not explicitly paralleled in other verses?
Who are "the unbelieving people" referred to at the verse's conclusion, and what role did they play in resisting this command?
The answers to these questions have profound implications for understanding both the nature of prophetic authority and the principles that govern the Muslim community's leadership and guidance.
What the exegetes say
At a glance
Ibn KathīrReads the command as conveying the whole message, the warning as hypothetical emphasis, and the promised protection as why the Prophet dismissed his guards.
ʿAllāmah ṬabāṭabāʾīTreats it as a stand-alone command, unrelated to the People of the Book, to proclaim ʿAlī's wilāyah at Ghadīr Khumm, without which the religion would be incomplete.
Al-QurṭubīReads it as affirming the Prophet concealed nothing and as a principle for all who convey religion; implies a specific message without identifying it.
Al-ṬabarsīLinks it to ʿAlī's appointment as successor at Ghadīr Khumm, reading the promised protection as reassurance against charges of nepotism, and leadership as necessarily divinely appointed.
How each exegete answers the question, in one line. Click a name to read his reading in full.
Ibn Kathīr
Ibn Kathīr approaches this verse by emphasizing the Prophet's complete fulfillment of his mission and the impossibility of concealment. He argues that the Prophet (s.a.w.) conveyed the entire message without withholding anything, as confirmed by the testimony of the Companions during the Farewell Pilgrimage. When asked if the Prophet had conveyed the message fully, they unanimously affirmed that he had completed his mission perfectly.
Ibn Kathīr interprets the phrase "If you do not, then you have not conveyed His message" as a hypothetical statement emphasizing the critical importance of delivering every aspect of the divine message. He argues that this does not imply the Prophet ever hesitated or failed to convey revelation, but rather underscores that each element of the message is essential to the whole.
The promise "Allah will protect you from the people" is understood by Ibn Kathīr as a divine assurance that enabled the Prophet to dismiss his guards. He cites reports that after this verse was revealed, the Prophet no longer felt the need for human protection, demonstrating his complete trust in Allah's promise. This divine protection was not limited to physical safety but extended to the preservation of the message itself.
Ibn Kathīr connects this verse to the broader theme of prophetic responsibility and divine support. He emphasizes that the Prophet's mission was divinely guided and protected, ensuring that no external opposition could prevent the complete delivery of Islam. The verse thus serves as both a command and a reassurance, highlighting the divine guarantee behind the prophetic mission.
In his interpretation, Ibn Kathīr focuses on the historical context and the Prophet's unwavering commitment to his mission. He sees this verse as a testament to the completeness of the Islamic message and the divine protection that ensured its successful transmission to humanity.
Ibn Kathīr further elaborates on the historical circumstances surrounding this verse, noting that it came at a time when the Prophet had already faced numerous challenges and threats. The divine assurance of protection, he argues, was not merely about physical safety but about ensuring that the prophetic mission would reach its intended completion without any compromise or omission.
He emphasizes that the conditional nature of the statement - "If you do not, then you have not conveyed His message" - serves to highlight the absolute importance of complete transmission rather than suggesting any actual failure on the Prophet's part. This rhetorical device, according to Ibn Kathīr, underscores that every aspect of the divine revelation is integral to the whole, and that partial transmission would be equivalent to no transmission at all.
The commentary also addresses the broader implications of divine protection for the prophetic mission. Ibn Kathīr argues that this protection extended beyond the Prophet's personal safety to encompass the integrity and completeness of the message itself. This divine guarantee ensured that Islam would be transmitted in its entirety, without addition or subtraction, providing believers with confidence in the authenticity and completeness of their religion.
Source: Tafsir Ibn Kathir (Abridged). Translated by Ṣafī al-Raḥmān. Vol. 3 (Chapter 5, Verse 67) Riyadh: Maktaba Dār-us-Salām, 2003.
ʿAllāmah Ṭabāṭabāʾī
According to ʿAllāmah Ṭabāṭabāʾī, verse 5:67 issues a command to the Prophet (s.a.w.) in the form of a grave warning, coupled with a divine promise of protection. While the wording appears straightforward, its true meaning emerges only when its position within Sūrah al-Māʾidah is carefully examined.
At first glance, the verse seems connected to the surrounding passages addressing the People of the Book. However, Ṭabāṭabāʾī rejects this reading. By this stage of the Prophet’s mission, the Jews and Christians no longer posed a serious threat: their political power had waned, and they were bound by treaties and jizyah. A command merely to condemn them would not require such an emphatic threat or promise of protection. The phrase “Allah will protect you from the people” therefore signals that the command concerned a matter far more consequential—one whose proclamation would provoke intense resistance and threaten the stability of the mission itself.
For this reason, Ṭabāṭabāʾī argues that the verse is independent of its immediate context and was revealed as a stand-alone command. The statement “If you do not, then you have not conveyed His message” underscores its singular importance: failure to deliver this one order would render the entire prophetic mission incomplete. This style of warning is unparalleled elsewhere in the Qur’an, even in the face of earlier, more hostile opposition.
The command cannot refer to the religion as a whole, for that would be tautological. Rather, it must denote a specific directive so central that concealing it would undermine the entire structure of Islam. Religion, Ṭabāṭabāʾī explains, functions as an integrated whole; without its central pillar, it cannot endure.
The Prophet’s hesitation was not fear for his own safety—his courage was already proven—but concern that the announcement might be misconstrued as personal or familial favoritism, leading to discord and corruption within the community. Allah therefore reassured him that such plots would not succeed in overturning the mission.
Ṭabāṭabāʾī identifies this decisive command with the declaration at Ghadīr Khumm: the appointment of ʿAlī (a.s.) as the Prophet’s successor. Reports from both Sunni and Shīʿī sources link the verse to this event. Through this proclamation, the religion was completed and its future safeguarded.
He further argues that a comprehensive religion cannot survive without divinely sanctioned guardianship (wilāyah). The Prophet’s own practice of appointing deputies and governors demonstrates this necessity. Islam, therefore, could not be left without a protector after his passing.
Finally, the verse’s closing statement—“Indeed, Allah does not guide the unbelieving people”—means not that God withholds guidance to faith, but that He will not allow the opponents of this command to succeed. Their efforts to extinguish its truth will fail.
In sum, Ṭabāṭabāʾī reads verse 5:67 as a momentous, stand-alone revelation commanding the proclamation of ʿAlī’s guardianship—an order essential to the preservation and completion of Islam, and one whose success was divinely guaranteed.
Source: Al-Mīzān fī Tafsīr al-Qur'ān, Eng. Vol. 10 under Chapter 5, Verse 67 (WOFIS, Iran).
Read ʿAllāmah Ṭabāṭabāʾī’s full commentary in Tafsir al-Mizan: 5:67 on almizan.org ↗
Al-Qurṭubī
Al-Qurṭubī approaches this verse with his characteristic attention to different scholarly opinions and linguistic analysis. He emphasizes that the verse serves as a powerful refutation of any suggestion that the Prophet (s.a.w.) concealed or withheld any part of the divine revelation. The very structure of the verse, he argues, demonstrates the impossibility of such concealment.
In his commentary, Al-Qurṭubī explains that the conditional statement "If you do not, then you have not conveyed His message" is not meant to imply that the Prophet ever failed in his duty, but rather to emphasize the critical importance of complete and faithful transmission of the divine message. He argues that this verse serves as a general principle for all who are entrusted with conveying religious knowledge.
Al-Qurṭubī discusses the promise of divine protection in practical terms, noting that it enabled the Prophet to continue his mission without fear of human opposition. He cites various reports about how this verse affected the Prophet's behavior, including his dismissal of guards and his increased confidence in public preaching.
The phrase "Allah does not guide the faithless lot" is interpreted by Al-Qurṭubī as a statement about the spiritual condition of those who persistently reject divine guidance. He argues that their opposition to the Prophet's message stems from their own spiritual blindness rather than any deficiency in the message itself.
Al-Qurṭubī emphasizes the verse's role in establishing the completeness and authenticity of the Qur'anic revelation. He argues that it serves as a divine guarantee that the message has been transmitted in its entirety, without addition or subtraction, providing believers with confidence in the integrity of their scripture.
The commentary extends to discuss the broader implications of this verse for understanding the nature of prophetic responsibility. Al-Qurṭubī argues that the Prophet's role was not merely to convey information, but to ensure that the divine message was delivered in its complete form, with all its implications and requirements fully explained.
He also addresses the question of why this particular verse includes such emphatic language about the consequences of not delivering the message. Al-Qurṭubī suggests that this reflects the critical importance of whatever specific message was being referenced, though he does not speculate extensively about what that message might have been.
The discussion of divine protection is particularly detailed in Al-Qurṭubī's commentary. He explains that this protection was both physical and spiritual, ensuring not only the Prophet's safety but also the integrity of the message he was conveying. This divine guarantee, he argues, was essential for maintaining the authenticity of the revelation and the confidence of the believing community.
Source: Al-Qurṭubī, Al-Jāmiʿ li-Aḥkām al-Qur’ān (Tafsīr al-Qurṭubī), vol. 8, under Surah al-Māʾidah, Ayah 67, Pub. by Al-Risalah Foundation, Beirut.
Al-Ṭabarsī
Al-Ṭabarsī provides a comprehensive analysis of this verse, emphasizing its connection to the event of Ghadīr Khumm and the appointment of ʿAlī ibn Abī Ṭālib as the Prophet's successor. He argues that the verse's unusual urgency and the promise of divine protection point to a specific, momentous declaration rather than a general command about preaching.
Al-Ṭabarsī notes that the verse's structure suggests that the message in question was so crucial that failing to deliver it would invalidate the entire prophetic mission. This hyperbolic language, he argues, can only be understood in the context of succession and the establishment of continuing divine guidance after the Prophet's death.
The promise "Allah will protect you from the people" is interpreted by Al-Ṭabarsī as addressing the Prophet's concerns about potential accusations of nepotism and favoritism. The appointment of ʿAlī, being both the Prophet's cousin and son-in-law, could easily be misunderstood as personal preference rather than divine command. The verse thus provides divine reassurance for this difficult but necessary proclamation.
Al-Ṭabarsī cites numerous reports from both Sunni and Shīʿī sources connecting this verse to the event of Ghadīr Khumm. He argues that these reports, taken together, provide compelling evidence that the verse was revealed in connection with the Prophet's declaration of ʿAlī's wilāyah and his role as the divinely appointed successor.
In his analysis, Al-Ṭabarsī connects this verse to the broader Shīʿī understanding of Imāmah and divine succession. He argues that the verse demonstrates the necessity of divinely appointed leadership for preserving the integrity of the Islamic message and ensuring proper guidance for the Muslim community after the Prophet's death.
The commentary provides extensive documentation of the traditions connecting this verse to Ghadīr Khumm, including detailed chains of transmission and multiple independent sources. Al-Ṭabarsī argues that the consistency and widespread nature of these reports provide strong evidence for their authenticity and reliability.
He also addresses potential objections to this interpretation, particularly those that might question why the appointment of a successor would be considered so crucial as to invalidate the entire mission if not delivered. Al-Ṭabarsī explains that the succession was not merely a political arrangement but a theological necessity for preserving the divine guidance that had been revealed through the Prophet.
The analysis extends to the broader implications of this verse for understanding the nature of Islamic leadership and authority. Al-Ṭabarsī argues that the verse establishes the principle that legitimate authority in Islam must be divinely appointed rather than merely elected or assumed, and that this principle is essential for maintaining the integrity of the religious community.
Source: Majmaʿ al-Bayān fī Tafsīr al-Qurʾān, vol. 3 (Qom: Dār al-ʿIlm), commentary on Q. 5:67.
Our reflection
This is our own reflection on the readings above. It is one way of reading the comparison, offered to encourage further thought rather than as the final word.
The four exegetes examined on verse 5:67 approach the verse from markedly different angles, resulting in interpretations of varying depth, coherence, and explanatory power.
Ibn Kathīr's reading is straightforward, stressing the Prophet's absolute fulfillment of his mission, the impossibility of concealment, and Allah's promise of protection. His greatest strength lies in the historical material he cites: the testimony of the Companions at the Farewell Pilgrimage and the Prophet's dismissal of his guards after the verse was revealed. These reports provide powerful evidence that the Prophet withheld nothing of revelation and that this verse tangibly affected his conduct. Yet Ibn Kathīr's weakness is that he treats the verse as if it were no different from other commands to proclaim the message. He does not adequately explain why this particular order is couched in such extreme terms: "If you do not, then you have not conveyed His message." If the verse refers only to the general duty of revelation, it risks redundancy, for the Prophet had already proclaimed tawḥīd under far greater threats without a comparable divine assurance.
Al-Qurṭubī adds rhetorical force to Ibn Kathīr's position, polemicizing against the idea that the Prophet concealed revelation and presenting this verse as its refutation. His tafsīr is strong in defending the Prophet's integrity and in drawing legal lessons for scholars about not hiding knowledge. He also supports his argument with anecdotal proofs of divine protection. But like Ibn Kathīr, his weakness lies in underestimating the unique tone of this verse. The hyperbolic threat and extraordinary assurance of protection cannot be accounted for by the general duty of proclamation, which the Prophet had already fulfilled fearlessly. By flattening the verse into a routine command, al-Qurṭubī does not explain why Allah singled out this command in such terms.
Al-Ṭabarsī, by contrast, captures precisely this point of uniqueness. He argues convincingly that the severity of the command and the accompanying promise of protection point to something more than a generic obligation. His strength lies in explaining why the Prophet might have hesitated: not out of fear for his life, but out of concern for accusations of nepotism and division, which would threaten the religion's survival. The connection to Ghadīr Khumm, supported by both Sunni and Shīʿī reports, makes sense of why the verse equates neglect of this one proclamation with the failure of the entire mission. The weakness of Ṭabrisī's tafsīr, however, is that it depends heavily on transmitted reports whose authenticity Sunnī exegetes question. Critics may argue that he reads the event of Ghadīr back into the verse rather than deriving it directly from the Qur'an.
ʿAllāmah Ṭabāṭabāʾī develops Ṭabrisī's insight with greater philosophical and theological rigor. His strength lies in the way he first examines the nature of the command itself, its unprecedented severity, and the Prophet's hesitation in delivering it. He reasons that such hesitation could not have been due to fear of personal harm, but to the risk of misunderstanding and the potential accusation of nepotism. From this internal analysis of the verse and the Prophet's situation, Ṭabāṭabāʾī concludes that the command must have concerned a matter so central that withholding it would invalidate the entire mission. Only after establishing this framework does he turn to the reports of Ghadīr Khumm, finding them consistent with the demands of the verse rather than serving as its sole basis. In this way, the reports confirm rather than create his conclusion, which rests on Qur'anic reasoning.
Taken together, the tafsīrs of Ibn Kathīr and al-Qurṭubī succeed in safeguarding the Prophet's integrity but fall short of explaining the extraordinary style and weight of this verse. By contrast, Al-Ṭabarsī and Ṭabāṭabāʾī succeed in accounting for its unique urgency, its divine promise of protection, and the way it equates this one proclamation with the fulfilment of the entire mission. On balance, Ṭabāṭabāʾī's interpretation emerges as the most coherent: it avoids redundancy, respects the Qur'an's diction, and situates the verse within the structural need of Islam for divinely appointed guardianship. It demonstrates why the Qur'an frames this command as the decisive completion of revelation.
In the end, verse 5:67 becomes a test case of exegetical method. For Sunni commentators, its urgency remains largely unaccounted for, a general exhortation without a clear referent. For Shīʿī commentators, it is the climax of revelation, the moment at which the Prophet's mission was perfected by the appointment of a divinely guided successor. Ṭabāṭabāʾī's tafsīr provides perhaps the most systematic and philosophically precise explanation: the verse ties the integrity of the risālah to the proclamation of ʿAlī's wilāyah, thereby preserving both prophetic infallibility and the coherence of divine guidance.
What is your reflection?
How do you read this comparison? Do you see it differently, or have other ideas to add? We would like to hear from you.
Email your reflectionor write to info@tafsircompare.com