Verse 105 of Sūra Al-Anbiyāʾ —“And We have already written in the Psalms, after the [previous] mention, that the earth will be inherited by My righteous servants”— presents an unbreakable divine promise regarding the ultimate rule of the righteous over the earth, and serves as a foundational principle in Quranic theology. However, despite its apparent clarity, the ambiguity surrounding the exact referents of its key terms, particularly “al-arḍ” (the earth) and “ʿibādī al-ṣāliḥūn” (My righteous servants), has turned this verse into one of the most debated in the history of Islamic exegesis.
This study employs qualitative content analysis with a historical-comparative approach to trace the evolution of interpretive understandings of this verse within the exegetical traditions of both Sunni and Shiʿi schools from the early classical period to contemporary times. The primary goal is to identify the dominant interpretive paradigms of each era and to analyze the conceptual mechanisms and textual-narrative factors that facilitated the shift from narrow “territorial–eschatological” interpretations to broader visions of “global sovereignty.” Additionally, the paper investigates how the concept of ṣalāḥ (righteousness) evolved from an individual moral quality to a comprehensive notion of “civilizational competence.”
The conceptual analysis of the verse rests on three foundational elements: 1) Identifying the referents of “Zabūr” and “Dhikr”, which frame the divine promise. Interpretations vary between understanding them as “the Psalms of David and the Torah,” “all revealed scriptures and the Preserved Tablet,” or “books revealed after the Torah.” 2) Determining the meaning of “al-arḍ”, which has given rise to two primary paradigms: 2-1) The eschatological inheritance view sees “the earth” as referring to Paradise (supported by verses like Al-Zumar/ 74) and the idea that Paradise is exclusive to the righteous. 2-2) The worldly inheritance paradigm branches into more specific interpretations, such as “the Holy Land” for the Israelites, “lands of the disbelievers” for the Umma of Muhammad, and ultimately, “the entire earth” in the eschatological future.
Analyzing the concept of “righteousness” (ṣalāḥ) as a precondition for inheritance, which has undergone a historical transformation. It moved from early definitions focused on faith and individual piety —like monotheists or inner sincerity— to a modern, multidimensional concept encompassing scientific, military, economic, and social-organizational capabilities, alongside faith.
Historical findings of the study highlight a three-stage developmental trajectory: In the first stage (early exegesis), the fundamental paradigm centered on a dual reading of “Paradise” and “Holy Land,” with the promise of inheritance viewed either as entirely eschatological or confined to a historical-geographic event (i.e., the inheritance of the Holy Land by the Israelites).
The second stage (medieval period) witnessed a systematization of views within the theological schools of both Sunni and Shiʿi traditions. Sunni exegesis tended toward a universalist reading, broadening the promise to include the global dominance of the Muslim Ummah —referencing traditions like “the earth was folded for me”. In contrast, Shiʿi exegetes, drawing on the narrations of the Imams, adopted a particularist and eschatological interpretation, culminating in the idea that the global inheritance of the earth will be realized in the universal government of al-Mahdi.
The third stage (modern paradigm) is marked by a rereading of the verse in light of new social and intellectual needs. Here, interpreters from both schools regard the “inheritance of the earth” as a social law and divine causal principle —no longer just a mystical promise, but one contingent on acquiring tangible civilizational qualifications.
The final analysis reveals that the transition from limited interpretations to a global vision results from an interaction between textual elements and contextual dynamics. A key mechanism in this shift is the generalization of narrative evidence —moving from narrations confined to historical events (e.g., Israelite inheritance) to those with a global scope (e.g., hadiths on Mahdī or the Umma's future dominion). Moreover, the tension between worldly and eschatological inheritance has opened space for comprehensive theories like that of Muḥammad Ḥusayn al-Ṭabāṭabāʾī, who frames both realms within a single divine law of rewarding the righteous, thereby resolving the apparent conflict.
Ultimately, the modern functional reinterpretation of ṣalāḥ —linked to divine laws governing civilizational rise and decline— transforms this verse from a purely theological statement into a social theory and a model for overcoming passivity and achieving civilizational merit. This study thus demonstrates that the understanding of verse 105 of Sūra Al-Anbiyāʾ has dynamically evolved through history, expanding from narrow scopes to a global horizon and from individual implications to civilizational significance.