فَإِن زَلَلْتُم مِّنۢ بَعْدِ مَا جَآءَتْكُمُ ٱلْبَيِّنَٰتُ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
“And if ye slide back after the clear proofs have come unto you, then know that Allah is Mighty, Wise.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to Taberî, the names 'Azîz' (Mighty) and 'Hakîm' (Wise) signify that nothing can prevent Allah from taking vengeance on those who oppose Him, and no helper can rescue the punished from Him; He is possessed of wisdom in this punishment and in all His dealings. Regarding the term 'beyyinat' (clear proofs) in the verse, while some exegetes interpret this as referring to Prophet Muhammad and the Qur'an, Taberî explains his own preference as the clear manifestation of Allah's proofs and guidance; however, he notes that these two views are close to each other, because Prophet Muhammad and the Qur'an are themselves among Allah's proofs.
يعني بذلك جل ثناؤه: فإن أخطأتم الحق، فضللتم عنه، وخالفتم الإسلام، وشرائعه، من بعد ما جاءتكم حججي، وبينات هداي، واتضحت لكم صحة أمر الإسلام بالأدلة التي قطعت عذركم أيها المؤمنون، فاعلموا أن الله ذو عزة، لا يمنعه من الانتقام منكم مانع، ولا يدفعه عن عقوبتكم على مخالفتكم أمره ومعصيتكم إياه دافع حكيم فيما يفعل بكم
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to Râzî, the term 'zeleltüm' (you swerved) in the verse refers to deviating from the right path commanded after the clear proofs have come, turning away from the truth; this deviation can be in the form of major or minor sin. The expression 'Allah is Mighty, Wise' at the end of the verse is not merely a threat, but also conveys that Allah's power cannot be limited by anything, thus carrying both a warning and—due to Allah's attribute of wisdom that distinguishes between good and evil—a promise.
فصار تقدير الآية : فإن زللتم من بعد ما جاءتكم البينات ، فاعلموا أن الله مقتدر عليكم لا يمنعه مانع عنكم ، فلا يفوته ما يريده منكم وهذا نهاية في الوعيد
Kurtubî13. c.✓ Citation verified
In this section, Kurtubî emphasizes the limitlessness of divine power, stating that Allah disposes of His kingdom as He wills and nothing can prevent Him. He also mentions that the word 'bahr' (sea) can mean fresh water in certain contexts, that fresh water in which reeds grow is referred to, and that salt water would not produce reeds.
وقال أبو عبيدة : البحر ها هنا الماء العذب الذي ينبت الأقلام وأما الماء الملح فلا ينبت الأقلام
İbn Kesîr14. c.✓ Citation verified
According to Ibn Kesîr, in this verse, the mention of Allah's names 'Azîz' and 'Hakîm' after deviating from truth and after clear proofs have been presented indicates that He is mighty in His vengeance and wise in His judgments. According to views transmitted from Ebu'l-Âliye, Katâda, Rebî' b. Enes, and Ibn Ishâq, 'Azîz' means being powerful in punishment, and 'Hakîm' means possessing wisdom in His command and in helping the believers.
أي عدلتم عن الحق بعد ما قامت عليكم الحجج فاعلموا أن الله عزيز أي في انتقامه لا يفوته هارب ولا يغلبه غالب حكيم في أحكامه ونقضه وإبرامه ولهذا قال أبو العالية وقتادة والربيع بن أنس عزيز في نقمته حكيم في أمره
Zemahşerî12. c.✓ Citation verified
According to this exegete, the name 'Hakîm' expresses that nothing from Allah's knowledge and wisdom is excluded. Accordingly, Allah's words and wisdom are inexhaustible in nature.
لا يخرج من علمه وحكمته شيء
Beydâvî13. c.✓ Citation verified
According to Beydâvî, the word 'es-silm' (peace/submission) is used in the sense of Islam and reconciliation, and the verse commands complete submission to Allah, outwardly and inwardly, with obedience. The exegete presents multiple possibilities regarding whether this address is directed at hypocrites, believers from the People of the Book, or all Muslims; if directed at the People of the Book, it is understood in the context of their still sanctifying Saturday and deeming camel meat and milk unlawful after entering Islam.
فإنهم بعد إسلامهم عظموا السبت وحرموا الإبل وألبانها
Comparison
Common ground
Taberî, Râzî, and Ibn Kesîr emphasize that the names 'Azîz' and 'Hakîm' at the end of the verse are not merely decorative, but that Allah's power to punish cannot be limited by any obstacle and this power is united with wisdom. Zemahşerî similarly connects the name 'Hakîm' to the infinitude of Allah's knowledge and wisdom in the same manner, so these four exegetes overlap in the depth of meaning of this name.
Differences
Taberî, using a methodology emphasizing transmission, interprets the term 'beyyinat' as Allah's proofs, while also mentioning different views (Prophet Muhammad, the Qur'an) and showing their proximity to each other. Râzî, on the other hand, presents a more theoretical reading by adding both warning and promise meanings to the expression 'Azîz-Hakîm' based on rational argumentation rooted in Kalam theology. Kurtubî departs from the verse's context and focuses on a linguistic detail (the meaning of 'bahr' as fresh water); this difference stems from the exegete's emphasis on language and lexicography rather than the scope of the topic. Beydâvî, by turning entirely to a different word ('es-silm'), discusses contextual and jurisprudential possibilities, which may indicate reference to a different part of the verse.
Historical context
The early exegete Taberî relies on chains of transmission and makes a cautious selection, whereas Zemahşerî and Râzî who came after him used linguistic and Kalam methods more systematically to deepen the meaning. Later exegetes such as Kurtubî and Beydâvî present a multifaceted reading by combining both transmission and linguistic/contextual possibilities. This demonstrates that the fundamental meaning—Allah's power and wisdom—remained fixed, but the methods and emphases diversified over time.
Modern connection
This comparative reading reminds us that knowledge and faith can be considered together, and that combining power with wisdom and punishment with justice offers a balanced perspective. In today's world as well, having power or authority on a matter requires acting wisely and responsibly; social order can be sustained through both justice and wisdom, from which a cautious lesson can be drawn.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar