He said, “Did I not tell you that you can never bear with me patiently?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
We now move to the sentence: حَتَّىٰ إِذَا لَقِيَا غُلَامًا (until when they met a boy -74). The word: غُلَام (ghulam) in the text is used for a minor boy in the Arabic usage. This boy killed by al-Khadir (علیہ السلام) was a minor - as corroborated by Sayyidna Ibn ` Abbas ؓ and most commentators. Further on, when the words: نَفْسًا زَكِيَّةً (innocent person) were used for him, that too supports the view that he was a minor. The reason is that زَكِيَّةً (zakiyyah) means 'free of sin' and it can be either the attribute of a prophet or a minor child who faces no accounting for what is done by him and no sin is written in his Book of Deeds.
He (Mūsā) said, “If I ask you about something after this, do not allow me your company. You have now reached a point where you have a valid excuse (to part with me) from my own side. “
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
We now move to the sentence: حَتَّىٰ إِذَا لَقِيَا غُلَامًا (until when they met a boy -74). The word: غُلَام (ghulam) in the text is used for a minor boy in the Arabic usage. This boy killed by al-Khadir (علیہ السلام) was a minor - as corroborated by Sayyidna Ibn ` Abbas ؓ and most commentators. Further on, when the words: نَفْسًا زَكِيَّةً (innocent person) were used for him, that too supports the view that he was a minor. The reason is that زَكِيَّةً (zakiyyah) means 'free of sin' and it can be either the attribute of a prophet or a minor child who faces no accounting for what is done by him and no sin is written in his Book of Deeds.
Then, they moved ahead until they came to the people of a town; they asked its people for food, and they refused to host them. Then, they found there a wall tending to fall down. So he (KhaDir) set it right. He (Mūsā) said, “If you wished, you could have charged a fee for this.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The habitation mentioned أَهْلَ قَرْيَةٍ (the people of a town - 77) which Sayyidna Musa and al-Khadir (علیہ السلام) passed through and whose inhabitants refused to host them was Antakiah, as in the report of Sayyidna Ibn ` Abbas ؓ ، and Aikah, as in the report of Ibn Sirin. It has also been reported from Sayyidna Abu Hurairah ؓ that it was some habitation of al-Andulus (Spain) (Mazhari). Allah knows best.
He said, “Here is the point of parting ways between me and you. I shall now explain to you the reality of things about which you could not remain patient.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The habitation mentioned أَهْلَ قَرْيَةٍ (the people of a town - 77) which Sayyidna Musa and al-Khadir (علیہ السلام) passed through and whose inhabitants refused to host them was Antakiah, as in the report of Sayyidna Ibn ` Abbas ؓ ، and Aikah, as in the report of Ibn Sirin. It has also been reported from Sayyidna Abu Hurairah ؓ that it was some habitation of al-Andulus (Spain) (Mazhari). Allah knows best.
As for the boat, it belonged to some poor people who worked at sea. So I wanted to make it defective, as there was a king across them who used to usurp every boat by force.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the first verse, it was said: أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ (As for the boat, it belonged to some poor people - 79). About the poor people to whom this boat belonged, it has been reported from Sayyidna Ka'b al-Ahbar ؓ that they were ten brothers. Five of them were handicapped while the other five worked hard to eke out a living for all of them by plying a boat against whatever fare they could collect.
The definition of a Miskin
A miskin has been defined as one who has nothing. But, from this verse, we learn the true definition of a miskin: Anyone who does not have the amount of wealth and property that exceed his need, basic and necessary, to the limit of legal nisab (threshold of zakah). One who has less than that is also included under the definition of miskin. The reason is that people called 'al-masakin' (plural of miskin: poor people) had at least one boat the price of which will not be less than the amount of nisab (threshold). But, as it was engaged in earning what those people needed, basically and necessarily, they were still called 'masakin' (poor people). (Mazhari)
Regarding the last sentence of verse 79: مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا ، al-Baghawi has reported from Sayyidna Ibn ` Abbas ؓ that the direction in which this boat was sailing, there was a cruel king who used to take boats ferrying people through by force. Al-Khadir (علیہ السلام) found it expedient to pull out a plank from the boat so that the cruel king, seeing this damaged boat, would let it go and thus those poor people would remain safe from the likely mishap. Comments sage Rumi:
گَر خضر در بحر کشتی را شکست صد درستی شکست خضر ہست
Yes, al-Khidr did break the boat while sailing at sea But,
As for the boy, his parents were believers. We apprehended that he would impose rebellion and infidelity upon them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The opening sentence of verse 80: وَأَمَّا الْغُلَامُ (As for the boy) means the boy who was killed by al-Khadir (علیہ السلام) . The reality behind it, as stated by him, was that the boy was cut out for infidelity and rebellion against parents. But, his parents were pious people. Al-Khadir (علیہ السلام) said that they apprehended that, once this boy grew up, he would harass his parents and cause them pain. And when he took to infidelity as a young man, he would not only become a live trial for the parents but would also endanger the very faith of his parents because of their love for him.
We, therefore, wished that their Lord would replace him with someone better than him in piety, and more akin to affection.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 81, it was said: فَأَرَدْنَا أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا " We, therefore, wished that their Lord would replace him with someone better than him in piety [ having good deeds and morals ] and more akin to affection [ fulfilling due rights of the parents ]."
It will be noticed that the form used in this situation is plural: خَشِينَا (we apprehended) and: أَرَدْنَا (we wished). One reason for it could be that al Khadir (علیہ السلام) attributed this apprehension and wish to himself and to Allah Ta` ala both. And it is also possible that he may have attributed it to himself alone - if so, the expression: أَرَدْنَا (we wished) would mean: 'we prayed to Allah' because this matter of replacing a boy with a better one is an act which falls in the exclusive domain of Allah Ta` ala. Al-Khadir (علیہ السلام) or some other human being cannot be associated with it.
If, at this point, someone were to say: If it was in the knowledge of Allah Ta’ ala that this boy will grow into an infidel and mislead his parents as well, then, this event - true to the knowledge of Allah Ta` ala - should have necessarily transpired as it did. Then this doubt would be incorrect for the reason that nothing can come into being contrary to Divine knowledge.
It can be answered by saying that it was there in Divine knowledge with the appendage and condition: If he reached maturity, he will not only become a disbeliever himself but would pose a danger for other Muslims also. Then, as he was killed before reaching the age of maturity, the ensuing event is not contrary to Divine Knowledge. (Mazhari)
Ibn Abi Shaibah, Ibn al-Mundhir and Ibn Abi Hatim have reported from Ibn ` Atiyyah that Allah Ta` ala had blessed the parents of the slain boy with a girl in his place who became the mother of a prophet. And, as in a report from Sayyidna Ibn ` Abbas ؓ she gave birth to two prophets. Some other reports say that through the prophet she gave birth to, Allah Ta` ala gave guidance to a large community.
As for the wall, it belonged to two orphan boys in the city, and there was a treasure beneath it belonging to them, and their father was a pious man. So your Lord willed that they should reach their maturity and dig out their treasure, as a mercy from your Lord. I did not do it on my own accord. This is the reality of things about which you could not remain patient.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
About the statement: وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا (and there was beneath it a treasure for them - 82), Sayyidna Abu al-Dard' ؓ has reported from the Holy Prophet ﷺ that it was a treasure chest of gold and silver. (Narrated by Tirmidhi and a1-Hakim, from Mazhari)
Sayyidna Ibn ` Abbas ؓ said that it was a tablet of gold inscribed with the following good counsel. This report was also narrated by Sayyidna ` Uthman ibn ` Affan ؓ عنہ with its chain of narrators ascending to the Holy Prophet ﷺ : (Qurtubi)
1. بسم اللہ الرحمٰن الرحیم Bismillahir-Rahmanir-Rahim: With the name of Allah, the Most Merciful, the Very Merciful).
2. Amazing is the person who believes in destiny, then how could he despair.
3. Amazing is the person who believes that Allah Ta’ ala is the sponsor of all in their sustenance, still, why would he consume himself in striving for more than he needs and in achieving what is redundant.
4. Amazing is the person who believes in death yet, how could he remain all happy.
5. Amazing is the person who believes in the reckoning of the Hereafter yet, how could he afford to be heedless.
6. Amazing is the person who knows the world and its vicissitudes yet, how could he sit relaxed about it.
7. لا إله إلا اللہ محمد رسول اللہ (la ilaha illallah Muhammad rasulullah: There is no god but Allah Muhammad is a messenger of Allah).
The benefit of the righteousness of parents reaches children, and their children.
The statement: وَكَانَ أَبُوهُمَا صَالِحًا (and their father was a pious man - 82) carries a hint that arrangements were made to have the buried treasure secured for the orphan children through al-Khadir for the reason that the father of the orphan children was some pious man dear in the sight of Allah. Therefore, it was to grant his wish and to bring benefit to his children that Allah Ta’ ala made this arrangement. Muhammad ibn al-Munkadir says: 'It is because of the piety and righteousness of a servant of His that Allah Ta’ ala protects his children, and the children of his children, and his family, even the homes built around his own.' (Mazhari)
As in al-Qurtubi, sage Shibli used to say that he was a guarantee of peace for the city and the area adjoining it. When he died, it was soon after his burial that the disbelievers of Dailam crossed Euphrates and took over Baghdad. At that time, everyone was saying that they were struck by double distress - the death of Shibli and the sack of Dailam, (Qurtubi, p. 29, v. 11)
According to Tafsir Mazhari, this verse also indicates that people too should show consideration and affection for the children of the learned and the pious - unless, of course, they were to succumb to disbelief and sin.
Later, the word: اَشُدّ (ashudd) in: أَن يَبْلُغَا أَشُدَّهُمَا (that they reach their maturity - 82) is a plural form of: شدّہ (shiddah) meaning maturity, the age when one reaches full maturity and becomes able to decide what is good or bad for him. According to Imam Abu Hanifah (رح) ، this is the age of twenty-five years. Others put it at forty years because it appears in the Qur'an: حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً (until when he reaches his maturity and reaches [ the age of ] forty years - al-Ahqaf, 46:15)
Prophetic Eloquence and the Nuances of Etiquette: An Example
Before we turn to this example, let us first understand that nothing can happen in this world, good or bad, without the will and intention of Allah Ta` ala. All phenomena of good and evil is as created by Him and is subservient to His intention and will. Things understood or named as evil or bad do deserve to be called as evil or bad in terms of particular individuals and particular circumstances. But, given a total world-view, they all are necessary and nothing but good in terms of being a Divine creation as based on wisdom.
In short, whatever calamity or accident stands activated in this world simply cannot materialize without the will and intention of Allah Ta` ala. In that respect, every good and evil can also be attributed to Allah Ta’ ala. But, the fact is that, given the creation of Allah Ta’ ala, no evil is evil. Therefore, etiquette demands that evil should not be attributed towards Allah Ta` ala. The words of Sayyidna Ibrahim (علیہ السلام) mentioned in the Qur'an: وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ (It is He who gives me [ things ] to eat and drink, [ 26:79] and when I am sick, it is He who cures me - 26:80) are a good example. They teach us the same etiquette when the provision of food and drink has been attributed to Allah Ta` ala. Then comes the provision of cure from sickness. This too has been attributed to Him. In between came the mention of sickness. He attributed it to himself in the words: وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ and when I am sick, it is He who cures me) - not in the manner: When He makes me fall sick, He cures me too.
Let us now consider the diction of al-Khadir (علیہ السلام) . When he formed the intention of breaking the boat - which was obviously a vicious act - he attributed this intention to himself and said: اَرَدتُ (ara[ d ] tu: I wanted to make it defective - 79). After that, he mentioned the killing of the boy and wished someone would replace him who would be better than him. Here, there was evil in the act of killing while being blessed with better progeny in his place was something good. Therefore, because of this common factor, the form used was that of the first person, plural. It was said: اَرَدنَا (aradna: we wished - 81) so that whatever obvious evil there lies in it is beamed back to his own self and whatever good lies in it stands attributed to Allah Ta’ ala. As for the third event - setting the wall right to secure the property of the orphans - it was nothing but good. This was attributed entirely to Allah Ta` ala by saying: فَأَرَادَ رَبُّكَ (fa arada rabbuk: So your Lord willed - 82).
Is al-Khadir (علیہ السلام) alive, or is he dead?
The event related to al-Khadir (علیہ السلام) mentioned in the Qur'an has nothing to do with the question of his life or death after it. Therefore, no clear statement in this regard is present in the Qur'an, and Sunnah. Some reports suggest his being alive till now while others tell us otherwise. Thus, scholarly opinion has always been at variance in this matter. Those who hold that he is alive argue on the basis of the narrative from. Sayyidna Anas ؓ carried by al-Hakim in his al-Mustadrak. It says, when the Holy Prophet ﷺ left this mortal world, there came a person in black and white beard. Tearing the crowd of people, he reached inside and started weeping. Then, turning to the noble Companions ؓ ، he said the following words:
Indeed, in Allah there is endurance against all distress, and recompense of everything taken away, and He is the real caretaker for He alone survives after everyone is dead. So, return to Allah, turn to Him passionately and long for Him alone - because, deprived is he who has been deprived of the reward of enduring distress.
After having said these words, when the visitor departed, Sayyidna Abu Bakr and Sayyidna ` Ali ؓ said, he was al-Khadir. This narrative has also been reported by Ibn al-Jazri in his al-Hisn al-Hasin where the compiler is particular about including nothing but what is authentic.
And in Sahih Muslim, it appears that Dajjal (Imposter) will reach a point close to Madinah when a man of Madinah will come out to confront him. He will be the best of men during that time, or among the better ones. Abu Ishaq said, this person will be al-Khadir (علیہ السلام) .' (Qurtubi)
And Ibn Abi ad-Dunya has reported in Kitab al-Hawatif with necessary chains of authority that Sayyidna ` Ali ؓ met al-Khadir (علیہ السلام) who told him about a Du` a' which, if recited by anyone after every Salah, would bring for him great reward, forgiveness and mercy. That prayer is given below:
O He whose hearing of one thing does not hamper His hearing of the other,
And 0 He who never errs in responding to (millions of) requests simultaneously,
And 0 He who never becomes weary of the plaints made repeatedly by those who make them in prayers, let me, in Your mercy, have a cool taste of Your forgiveness and sweetness of Your pardon. (Qurtubi)
Then, within the same book, exactly the same event, the same prayer and the same incidence of meeting with al-Khadir (علیہ السلام) has been reported from Sayyidna ` Umar ؓ as well. (Qurtubi)
Similar to this, there are countless events relating to al-Khadir (علیہ السلام) that have been attributed to the community's men of Allah ( اَولِیَاء awliya' ).
As for those who do not accept the likelihood of al-Khadir (علیہ السلام) being alive, their major argument comes from the Hadith of Sayyida ` Abdullah ibn ` Umar ؓ appearing in Sahih Muslim. He says, 'one night, the Holy Prophet ﷺ led the ` Isha' prayer for us during the latter days of his blessed life. After having turned for salam, he rose and said these words:
Do you see this night of yours? And after a hundred years from this night, not one of those present over the land will be alive!
After having narrated this report, Sayyidna Ibn ` Umare ؓ said, 'people say different things about it. But, what the Holy Prophet ﷺ meant to say was that this age will be over after hundred years.'
This narrative has been reported in Sahih Muslim also from Sayyidna Jabir ibn ` Abdullah, almost in the same words. But, after having quoted this report, Allamah al-Qurtubi said, 'it offers no conclusive argument for those who hold that the notion of al-Khadir (علیہ السلام) being alive is false because, in this narrative, the words used for the entire progeny of Sayyidna Adam (علیہ السلام) are general with a strong emphasis on the generality. Yet, it contains no decisive authority (nass) to prove that this generality covers the entire progeny of Sayyidna Adam (علیہ السلام) necessarily. The reason is that Sayyidna ` Isa (علیہ السلام) too is among the progeny of Sayyidna Adam (علیہ السلام) who has not died, nor was he killed. Therefore, as obvious, the letters: الف لام (alif-lam) in the words: عَلٰی الاَرضِ ('ala al-ard: over the land) is the alif-lam of 'ahd,' (which points out to something familiar to the addressees), and means the land of Arabia. It does not include the whole land mass of the world out of which the Arabs had never heard even the names of the land of Gog and Magog (Ya'juj and Ma'juj), the far East and the Islands of the West.' This was the view of ` Allamah al-Qurtubi.
Similarly, some people have taken the issue of the Finality of Prophethood as contrary to the notion of al-Khadir (علیہ السلام) being alive. The answer to this is also clear. It can be said that the way the 'life' of Sayyidna ` Isa (علیہ السلام) is not contrary to the Finality of Prophethood, the 'life' of al-Khadir can also be quite similar.
Some people have raised a doubt about the 'life' of al-Khadir` (علیہ السلام) . They say, if he were present during the blessed period of the Holy Prophet ﷺ ، it would have been mandatory for him to come to him and to serve the cause of Islam under him. Because, it was said in Hadith: لَو کَانَ مُوسٰی حَیَّاً لَّمَا وَسِعَہ، اِلَّا اِتِّبَاعِی "Had Musa been alive [ today ], he would have had no choice but to follow me [ for my coming has resulted in the abrogation of the Faith of Musa But, not far out is the possibility that the 'life' and prophethood of al-Khadir 'still may be different from that of the usual Shari` ah-bearing prophets. Since he is charged with the duty of carrying out certain affairs of creation (takwin) entrusted with him by Allah Ta` ala, He takes care of this appointed duty staying aloof from people at large. As for following the Shari’ ah of the Last Prophet ﷺ ، it is not a far out proposition that he may have started acting in accordance with it after the advent of the prophethood of Sayyidna Muhammad al-Mustafa ﷺ . (Allah knows best).
In Tafsir al-Bahr al-Muhit, Abu Hasan has reported events of several pious elders having met al-Khadir (علیہ السلام) but, along with it, he has also said:
وَالجُمھُورُ عَلٰی اَنَّہ ، مَاتَ
As for the majority of religious scholars, they hold the position that al-Khadir (علیہ السلام) has died. (al-Bahr al-Muhit, p. 147, vol.6)
In Tafsir Mazhari, Qadi Thana'ullah of Panipati has said, 'the resolution of all these difficulties lies in what Sayyid Ahmad al-Sarhandi, known as the reviver of the second Islamic millennium, said on the basis of his mukashafah (discovery through induced illumination). His words are: 'I personally asked al-Khadir (علیہ السلام) about this matter in a state of kashf. He said', "I and Ilyas (علیہ السلام) are both not alive. But, Allah Ta’ ala has granted us the ability to appear in the guise of living men and help people in different ways." (Allah, the Pure, the Exalted, knows best)
Conclusion
I have said earlier that none of our articles of faith or problems of religious practice is connected with the death or life of al-Khadir (علیہ السلام) . Therefore, no clarification or explanation was given in the Qur’ an and Sunnah about it. So, there is just no need to enter into unnecessary discussion or debate in it, nor have we been obligated to believe in any one of the sides of the issue. But, as this problem has found currency on a wider level, details have been provided..
They ask you about Dhul-Qarnain. Say, “I shall now recite to you an account of him.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Verse 84 opens with the statement: يَسْأَلُونَكَ (They ask you). Who is asking? Related narratives show that they were the Quraysh of Makkah, those who were coached to ask three questions from the Holy Prophet ﷺ . The purpose was to test his prophethood and veracity. The questions were about Ruh (spirit), Ashab al-Kahf (People of Kahf) and Dhul-Qarnain. Two of these have already been answered. The story of the People of Kahf has appeared earlier in this Surah, 9-26. The question about 'Ruh' has appeared towards the later part of the previous Surah (Bani Isra'il 17:85). Who was Dhul-Qarnain and what happened to him? This is the third question. (Al-Bahr al-Muhit)
Dhul-Qarnain: His identity, period and country and the reason why he was so named
Why was he named Dhul-Qarnain? (the one having two horns) Regarding its reason, there are numerous sayings, and strong differences. Some said that he had two curly locks of hair, therefore, he was called Dhul-Qarnain. Some others said that he ruled countries of the East and West, therefore, he was named Dhul-Qarnain. There was someone who also said that he had marks on his head that resembled those of horns. It appears in some narratives that he had wound marks on both sides of his head, therefore, he was identified as Dhul-Qarnain. Allah knows best. But, this much already stands determined that the Qur’ an has certainly not given him the name of Dhul-Qarnain. In fact, this name came from the Jews. He may have been known by this name with them. Whatever part of the event of Dhul-Qarnain has been mentioned by the Holy Qur'an is no more than what is described below:
He was a righteous and just king who reached the East and the West and conquered countries in between and ruled there justly. All sorts of means had been provided to him by Allah Ta` ala in order to help him achieve his objectives. On the route of his conquests, he traveled in three directions: to the far West, to the far East and then to the mountain range in the North. At the last mentioned place, he closed the pass in between two mountains by a wall cast in molten metal which made it possible for the people of the area to stay protected against the pillage of Gog and Magog."
As for the question posed by the Jews to test the veracity and prophet-hood of the Holy Prophet ﷺ ، the answer given had left them satisfied.
They did not ask any_ more questions, such as: Why was he given the name, Dhul-Qarnain? Which country did he come from? What period of time did he belong to? This tells us that the Jews themselves took such questions to be unnecessary and redundant. And it is obvious that the Qur'an mentions only that part of history or stories which relates to what is beneficial in the present life or in the life to come, or on which depends the understanding of something necessary. Therefore, neither did the Qur'an take these things up nor were there any details about it described in any authentic Hadith. And it was for the same reason that the most righteous forbears of Islam, the Sahabah and the Tabi` in also paid no particular attention to it. Now the thing that remains to be addressed is this matter of historical narratives or that of the present Torah and Injil. Then it is also evident that perennial interpolations and alterations have not left even the present Torah and Injil intact as revealed Scriptures. Their status can now be that of history at the most. As for ancient historical narratives, they are overwhelmingly filled with Isra'ili tales, that come from no authentic source, nor have they been found trustworthy in the sight of the learned of any time. Whatever the commentators have said in this mat-ter is a compendium of these very historical narratives. Therefore, there are countless differences in them. Europeans have given great importance to history in modern times. No doubt, they have carried out pains-taking research in this field. Through archaeological excavations and collection of inscriptions and artifacts, they have tried to reach the reality behind past events and in this process, they have come up with achievements not matched in earlier times. But, archaeological finds, inscriptions etc., can certainly help support an event but it is not possible to read a whole event through these. For it, therefore, historical narratives alone have become the basis. As for the validity of old historical narratives in these matters, we have just now learnt that their status is no more than that of a story. In their books, scholars of Tafsir, classical or modern, have reported these narratives in their historical status only - no Qur'anic objective depends on the element of their authenticity. Here too, that which is necessary is being written with the same status in view. A comprehensive research relating to this event appears in 'Qasas al-Qur'an' by Maulana Hifzur-Rahman (رح) . Readers with a taste for history may see it there.
In some narratives, it appears that there have been four kings who ruled over the whole world - two believers, and two, disbelievers. The believing kings are Sayyidna Sulaiman (علیہ السلام) and Dhul-Qarnain while the disbelieving ones are Nimrod (Namrud) and Nebuchadnezzar (Bukht Nassar).
About Dhul-Qarnain, it is a strange coincidence that several men have been famous in the world while bearing the same name. And it is equally strange that the title Sikandar (Alexander) is also attached with the Dhul-Qarnain of every period of time.
Approximately three hundred years before Sayyidna Masih (علیہ السلام) ، there is a king known as Sikandar (Alexander). He is identified with the appellations of the Greek, the Macedonian, the Roman etc. He was the one who had Aristotle (Arastu) as his minister, who fought a war against Dara (Darius) and who conquered his country after killing him. This was the very last person to have become known in the world by the name Sikandar (Alexander). Stories relating to him are comparatively more famous around the world, so some people have also equated him with the Dhul-Qarnain mentioned in the Qur’ an. This is totally wrong because this person was a fire-worshipping polytheist. As for the Dhul-Qarnain mentioned by the Qur'an, he may not be a prophet for ` Ulama' have differed about his being a prophet. But, everyone unanimously agrees that he was a righteous believer - then, there is the textual authority of the Qur'an in its own right which bears testimony to it.
Quoting Ibn ` Asakir, Hafiz Ibn Kathir has given his complete family tree in al-Bidayah wa an-Nihayah which ascends to Sayyidna Ibrahim (علیہ السلام) . He has said, this is the Sikandar who is recognized as the Greek, the Egyptian and the Macedonian, who founded the city of Iskandariyah (Alexandria) after his name and the Roman calendar dates back to his time. This Sikandar Dhul-Qarnain appeared after a long passage of time from the first one. This time has been identified as being more than two thousand years. He was the one who killed Dara (Darius), overpowered the Persian monarchy and conquered their country. But, this person was a polytheist. Declaring him to be the one mentioned in the Qur’ an is totally wrong. Ibn Kathir's own words are being quoted below:
فاما ذولقرنین فھوا سکندر بن فیلبس بن مصریح بن برس بن مبطون بن رومی بن نعطی بن یونانبن یافث بن بونہ بن شرخون بن رومہ بن شرخط بن توفیل بن رومی بن لاصفر بن یقزبن العیص بن اسحٰق بن ابرٰھیم خلیل علیہ الصلوٰۃ والسلام ۔ کذا نسبہ الحافظ ابن عساکر فی تاریخہ المقدونی، الیونانی المصری بانی الاسکندریۃ الذی یؤرخ بایامہ الروم ، وکان متاٌخراً عن الاول بدھر طویل، وکان ھٰذی قبن المسیح بنحو من ثلثمایٔۃ سنۃ و کان ارسطا طالیس الفیلسوف وزیرہ و ھو الذی قتل دارا و اذل ملوک الفرس واوطاٌ ارضھم وانما نبھنا علیہ ، لان کثیرا من الناس یعتقد انھما واحد ، وان المذکور فی القران ھو الذی کان ارطاطلیس وزیرہ، فیقع بسبب ذلک خطاء کبیروفساد عریض طویل، فان الاوَّل کان عبداً مؤمنا صالحاوملکا عادلاً ، وکان وزیرہ الخضر، وقد کان بین زمانیھما ازید من الفی سنۃ، فاین ھذامن ھذا ؟ لا یستویان ولا یشتبھان الا علی غبی لا یعرف حقایٔق الامور (البدایۃ والنھایۃ ص 106/ج 2)
First of all, this research of Imam ibn Kathir, the great scholar of Hadith and history, helps remove a misconception. It clarifies that this Iskandar, who lived three hundred years before Sayyidna Masih (علیہ السلام) who fought Dara (Darius) and the Persian kings, and who is the founder of Alexandria, is not the Dhul-Qarnain mentioned in the Qur’ an. This misconception seems to have affected some leading commentators as well. Abu Hayyan in al-Bahr al-Muhit and ` Allamah 'Alusi in Ruh al-Ma'ani have said that this very Dhul-Qarnain is the one mentioned in the Qur’ an.
The second point emerges from the sentence of Ibn Kathir: وَ اَنَّہ کان نَبِیِّاً (he was a prophet). It shows that, in the sight of Ibn Kathir, the weightier opinion was that he was a prophet. Although, according to the majority of scholars, the weightier opinion is what Ibn Kathir has himself reported on the authority Abi al-Tufayl from Sayyidna Ali ؓ that he was neither a prophet nor an angel, rather was a righteous believer. Therefore, some ` Ulama have explained it by saying that the pronoun in: اَنَّہ کان (he was) reverts to Al-Khadir (علیہ السلام) and not to Dhul-Qarnain - which is closer in sense.
This leaves us with a problem. The Qur’ an mentions Dhul-Qarnain. Who is he? Which period of time did he belong to? Regarding this, sayings of ` Ulama' differ. According to Ibn Kathir, his time was the time of Sayyidna Ibrahim (علیہ السلام) two thousand years before the time of Alexander, the Greek, the Macedonian. Al-Khadir (علیہ السلام) was his minister. Ibn Kathir has also reported from the early righteous elders in al-Bidayah wa an-Nihayah that Dhul-Qarnain went for Hajj traveling on foot. When Sayyidna Ibrahim (علیہ السلام) found out about his arrival, he went out of Makkah to greet him. It is said that Sayyidna Ibrahim (علیہ السلام) also prayed for him and passed out some good counsel to him. (Al-Bidayah, p. 108, v. 3) Tafsir Ibn Kathir reports from Adhraqi that he did tawaf with Sayyidna Ibrahim (علیہ السلام) and offered sacrifice.
And Abu al-Raihan al-Bairuni has said in his book al-'Athar al-Baqiyah ` an al-Qurun al-Khaliyah that 'this Dhul-Qarnain mentioned in the Qur'an is Abu Bakr ibn Samma ibn ` Umar ibn Ifriqis al-Himyari, the one who conquered the East and West of the Earth. Tubba' al-Himyari al-Yamani has shown pride in his poetry that his grandfather, Dhul-Qarnain, was a believer. He says:
قد کان ذوالقرنین جدی مسلماً ملکاً علافی الرض غیر مبعَّد
Dhul-Qarnain, my grandfather, was a believing Muslim
A king who conquered the non-believing Earth
He reached the Easts and the Wests seeking
Means of power from the noble Master.
Abu Hayyan has reported this narrative in al-Bahr al-Muhit. Ibn Kathir has also mentioned it in al-Bidayah wa an-Nihayah. Ibn Kathir adds that 'this Dhul-Qarnain is the first Tubba' (the title of the kings of Yaman). He was among the Tababi'ah (plural of Tubba' ) of Yaman and this is the same person who had ruled in favour of Sayyidna (علیہ السلام) in the case of Bi'r Sab’ (seven wells) ' - (al-Bidayah, p. 105, v. 2). In all these narratives, irrespective of the difference regarding the elements of his identity, his time period has been identified as that of Sayyidna Ibrahim (علیہ السلام) .
As for the detailed discussion relating to Dhul-Qarnain provided by Maulana Hifzur-Rahman in his book, Qasas a1-Qur'an, it can be stated in a nutshell. It can be said that the Dhul-Qarnain mentioned in the Qur'an is the king of Persia who is called Khorus by the Jews, Cyrus by the Greeks, Gorush by the Persians and Kai-Khusro by the Arabs. His period is said to be the period of Daniyal (Daniel) from among the prophets of Bani Isra'i1 - much later than the time of Sayyidna Ibrahim (علیہ السلام) . This brings it closer to the time of Iskandar al-Maqduni (Alexander, the Macedonian), the killer of Dara (Darius). But, the learned Maulana - like Ibn Kathir - has also strongly maintained that Alexander, the Macedonian who had Aristotle as his minister cannot be the Dhul-Qarnain. The former was a fire-worshipping polytheist while the later, a righteous believer.
According to his research about the detailed description of Bani Isra'il falling into wrongdoing and rebellion twice, and of the respective punishment given to them twice, as in Surah Bani Isra'il (al-''Isra' ), the Qur’ an says on the occasion of the first transgression of Bani Isra'il: بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ (We sent upon you some of Our servants having strong aggressive power, who combed through the houses - 17:5). Here, the men with 'strong aggressive power' are Nebuchadnezzar and his supporting troops who killed forty thousand - seventy thousand in some narratives - men from the Bani Isra'il in Baytul-Maqdis, while taking more than one hundred thousand of them driven like a flock of sheep to his city of Babel. After that, as regards the second statement of the Qur’ an: ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ (Then We gave you your turn to overpower them - 17:6), this event transpired at the hands of the same king, Kai-Khusraw (Khorus or Cyrus). He was a righteous believer. He con-fronted Nebuchadnezzar, secured the release of Bani Isra'il held as captives by him and rehabilitated them back into Palestine. He even went on to resettle and repopulate the city of Baytul-Maqdis that was ran-sacked earlier to the limit that he managed to have all treasures and major effects of Baytul-Maqdis carried away by Nebuchadnezzar from there returned back into the possession of Bani Isra'il. Thus, this person proved to be the savior of Bani Isra'il (the Jews).
It is likely that of the questions the Jews of Madinah had set for the Quraysh of Makkah which they would ask the Holy Prophet ﷺ to test his prophethood, was this question about Dhul-Qarnain and that it had an underlying reason. This question was special since the Jews took him to be their savior and respected him.
In short, Maulana Hifzur-Rahman has collected a sufficiently large number of evidences from the prophesies of the prophets of Bani Isra'il with reference to the present Old Testament as well as from historical narratives to present his research on this subject. Anyone who finds it imperative to proceed towards additional research may consult it. My purpose in reporting all these narratives was simply to bring into focus sayings of leading Muslim scholars, historians and commentators as they relate to the life and time of Dhul-Qarnain. To decide as to whose saying is weightier and worthier out of these is not part of my objective. The reason is that things not claimed by the Qur’ an nor explained by Hadith are things we have not been obligated to fix and clarify on our own for that responsibility does not rest on our shoulders. Thus, whichever saying turns out to be regarded as more weighty, worthy and sound, the aim of the Qur'an will stand achieved after all. Allah knows best. Let us now proceed to the explanation of the verses.
Let us look at the first verse cited above: قُلْ سَأَتْلُو عَلَيْكُم مِّنْهُ ذِكْرًا (I shall now recite to you a narration about him - 83). It prompts us to find out as to why the Holy Qur'an has elected to bypass the possible shorter expression ذِکرَہ dhikrahu (his narrations) at this place and has opted for two words: مِنہُ ذِکراً ('minhu dhikra' ) (some narration about him)? A little reflection would reveal that these two words have been used as indicators. They tell us that the Qur'an has not promised to narrate the entire story of Dhul-Qarnain in its historical setting. Instead, it has stated that it will mention it in part. This is evident from the use of the particle: مِن (min) and the nunnation (tanwin) of 'dhikra' - a distinct feature of Arabic grammar. As for the historical debate relating to the name, lineage and time period of Dhul-Qarnain reported earlier, the Holy Qur’ an has already said in advance that it has skipped it as something unnecessary.
Surely, We gave him power on earth and gave him means to (have) everything (he needs).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: سَبَب (sabab) used in: وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا (and provided for him a way to everything - 84) is employed in the Arabic lexicon to denote everything harnessed to achieve an objective. It includes material instruments and resources as well as knowledge, insight and experience etc. (al-Bahr al-Muhit). As for the expression: مِن كُلِّ شَيْءٍ (to everything), it means all things needed by a ruler to run the state system. The sense of the verse is that Allah Ta` ala had provided for the righteous king Dhul-Qarnain practically everything needed at that time in order that he could maintain his just rule, establish universal peace and extend his area of influence to other countries.
18:85
فَاَتْبَعَ سَبَبًا
So he followed a course,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Verse 85: فَأَتْبَعَ سَبَبًا So he followed a way) means that - though, the material means related to everything, even those that would facilitate his access to every region of the world - however, the first thing he did was to use his means to travel in the direction of the West.
until when he reached the point of sunset, he found it setting into a miry spring, and found a people near it. We said, “O Dhul-Qarnain, either punish them or adopt good behavior with them.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The statement in verse 86: حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ (until when he reached where the sun sets) means that he reached the far limit towards the West beyond which there was no populated area.
The word: حَمِئَةٍ (Hami'ah) in the succeeding phrase: فِي عَيْنٍ حَمِئَةٍ (into a miry spring) literally means dark marsh or mud carrying the sense of water beneath which there is dark mud and which causes the water it-self to appear black. As for the sense of his seeing the Sun setting into such a spring, it means that an onlooker perceived it as setting into the spring because there was no habitation or dry land in sight. This is like being in an open field while the Sun is setting where as far as one can see there appears to be no mountain, tree, or structure, naturally one who looks at the sight would feel that the Sun was sinking into the land mass.
Said in the sentence which follows immediately was: وَوَجَدَ عِندَهَا قَوْمًا (and found near it a people), that is, near this dark spring, Dhul-Qarnain found a people. The later part of the verse shows that these people were infidels. Therefore, as said in the next verses, Allah Ta’ ala gave Dhul-Qarnain the choice of punishing them right away for their infidelity. Or, if he so wished, he could choose to deal with them benevolently by first asking them to consider the message of faith and bring them round to embrace it through dissemination of information and good counsel. After that, he could reward those who believe and punish those. who do not. In response, Dhul-Qarnain elected to go by the second option. He said that he would try to bring them to the straight path through good counsel and advice. Then, he would punish those who stood by their infidelity and reward those who believed and did what was good.
The statement: قُلْنَا يَا ذَا الْقَرْنَيْنِ (We said, 'O Dhul-Qarnain...) shows that Allah Ta` ala has Himself said this addressing Dhul-Qarnain. Now, if Dhul-Qarnain is taken to be a prophet, there is no problem here. It will mean that it was said to him through the medium of revelation. And if, his prophethood is not to be recognized, there is only one way to rationalize the statement: قُلْنَا (qulna: We said) and the address: يَا ذَا الْقَرْنَيْنِ
Dhul-Qarnain). This way could be to take this address to have been made to Dhul-Qarnain through the medium of some prophet - as suggested by the reported presence of Al-Khadir (علیہ السلام) with him. Then, it is also possible that this revelation is just not the kind of wahy that is peculiar to a prophet or messenger of Allah. May be, it is a wahy or revelation in the literal sense like the word: وَاَوحَینَا (awhaina: We revealed or put into the heart) used in the Qur’ an for the mother of Sayyidna Musa (علیہ السلام) - though, there is no probability of her being a prophet or messenger of Allah. But, Abu Hayyan says in al-Bahr al-Muhit that the command given here to Dhul-Qarnain is a command to punish and kill those people. No such command can be given without the authority of a revelation to a prophet. This action cannot be taken on the authority of Kashf (illumination) and Ilham (inspiration), nor can it be activated through any other source without the authority of wahy (revelation) to a nabiyy (prophet). For this reason, no probability other than the one being mentioned here is sound: Either Dhul-Qarnain himself is taken to be a prophet, or that there may be a prophet present during his time and it is through him that Dhul-Qarnain is addressed. And Allah knows best.
He said, “As for him who does wrong, we shall punish him, then he will be sent back to his Lord, and He will punish him with a severe punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The statement in verse 86: حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ (until when he reached where the sun sets) means that he reached the far limit towards the West beyond which there was no populated area.
The word: حَمِئَةٍ (Hami'ah) in the succeeding phrase: فِي عَيْنٍ حَمِئَةٍ (into a miry spring) literally means dark marsh or mud carrying the sense of water beneath which there is dark mud and which causes the water it-self to appear black. As for the sense of his seeing the Sun setting into such a spring, it means that an onlooker perceived it as setting into the spring because there was no habitation or dry land in sight. This is like being in an open field while the Sun is setting where as far as one can see there appears to be no mountain, tree, or structure, naturally one who looks at the sight would feel that the Sun was sinking into the land mass.
Said in the sentence which follows immediately was: وَوَجَدَ عِندَهَا قَوْمًا (and found near it a people), that is, near this dark spring, Dhul-Qarnain found a people. The later part of the verse shows that these people were infidels. Therefore, as said in the next verses, Allah Ta’ ala gave Dhul-Qarnain the choice of punishing them right away for their infidelity. Or, if he so wished, he could choose to deal with them benevolently by first asking them to consider the message of faith and bring them round to embrace it through dissemination of information and good counsel. After that, he could reward those who believe and punish those. who do not. In response, Dhul-Qarnain elected to go by the second option. He said that he would try to bring them to the straight path through good counsel and advice. Then, he would punish those who stood by their infidelity and reward those who believed and did what was good.
The statement: قُلْنَا يَا ذَا الْقَرْنَيْنِ (We said, 'O Dhul-Qarnain...) shows that Allah Ta` ala has Himself said this addressing Dhul-Qarnain. Now, if Dhul-Qarnain is taken to be a prophet, there is no problem here. It will mean that it was said to him through the medium of revelation. And if, his prophethood is not to be recognized, there is only one way to rationalize the statement: قُلْنَا (qulna: We said) and the address: يَا ذَا الْقَرْنَيْنِ
Dhul-Qarnain). This way could be to take this address to have been made to Dhul-Qarnain through the medium of some prophet - as suggested by the reported presence of Al-Khadir (علیہ السلام) with him. Then, it is also possible that this revelation is just not the kind of wahy that is peculiar to a prophet or messenger of Allah. May be, it is a wahy or revelation in the literal sense like the word: وَاَوحَینَا (awhaina: We revealed or put into the heart) used in the Qur’ an for the mother of Sayyidna Musa (علیہ السلام) - though, there is no probability of her being a prophet or messenger of Allah. But, Abu Hayyan says in al-Bahr al-Muhit that the command given here to Dhul-Qarnain is a command to punish and kill those people. No such command can be given without the authority of a revelation to a prophet. This action cannot be taken on the authority of Kashf (illumination) and Ilham (inspiration), nor can it be activated through any other source without the authority of wahy (revelation) to a nabiyy (prophet). For this reason, no probability other than the one being mentioned here is sound: Either Dhul-Qarnain himself is taken to be a prophet, or that there may be a prophet present during his time and it is through him that Dhul-Qarnain is addressed. And Allah knows best.
As for the one who believes and acts righteously, he will have the best (life) as reward, and we shall speak to him politely in our directions.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The statement in verse 86: حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ (until when he reached where the sun sets) means that he reached the far limit towards the West beyond which there was no populated area.
The word: حَمِئَةٍ (Hami'ah) in the succeeding phrase: فِي عَيْنٍ حَمِئَةٍ (into a miry spring) literally means dark marsh or mud carrying the sense of water beneath which there is dark mud and which causes the water it-self to appear black. As for the sense of his seeing the Sun setting into such a spring, it means that an onlooker perceived it as setting into the spring because there was no habitation or dry land in sight. This is like being in an open field while the Sun is setting where as far as one can see there appears to be no mountain, tree, or structure, naturally one who looks at the sight would feel that the Sun was sinking into the land mass.
Said in the sentence which follows immediately was: وَوَجَدَ عِندَهَا قَوْمًا (and found near it a people), that is, near this dark spring, Dhul-Qarnain found a people. The later part of the verse shows that these people were infidels. Therefore, as said in the next verses, Allah Ta’ ala gave Dhul-Qarnain the choice of punishing them right away for their infidelity. Or, if he so wished, he could choose to deal with them benevolently by first asking them to consider the message of faith and bring them round to embrace it through dissemination of information and good counsel. After that, he could reward those who believe and punish those. who do not. In response, Dhul-Qarnain elected to go by the second option. He said that he would try to bring them to the straight path through good counsel and advice. Then, he would punish those who stood by their infidelity and reward those who believed and did what was good.
The statement: قُلْنَا يَا ذَا الْقَرْنَيْنِ (We said, 'O Dhul-Qarnain...) shows that Allah Ta` ala has Himself said this addressing Dhul-Qarnain. Now, if Dhul-Qarnain is taken to be a prophet, there is no problem here. It will mean that it was said to him through the medium of revelation. And if, his prophethood is not to be recognized, there is only one way to rationalize the statement: قُلْنَا (qulna: We said) and the address: يَا ذَا الْقَرْنَيْنِ
Dhul-Qarnain). This way could be to take this address to have been made to Dhul-Qarnain through the medium of some prophet - as suggested by the reported presence of Al-Khadir (علیہ السلام) with him. Then, it is also possible that this revelation is just not the kind of wahy that is peculiar to a prophet or messenger of Allah. May be, it is a wahy or revelation in the literal sense like the word: وَاَوحَینَا (awhaina: We revealed or put into the heart) used in the Qur’ an for the mother of Sayyidna Musa (علیہ السلام) - though, there is no probability of her being a prophet or messenger of Allah. But, Abu Hayyan says in al-Bahr al-Muhit that the command given here to Dhul-Qarnain is a command to punish and kill those people. No such command can be given without the authority of a revelation to a prophet. This action cannot be taken on the authority of Kashf (illumination) and Ilham (inspiration), nor can it be activated through any other source without the authority of wahy (revelation) to a nabiyy (prophet). For this reason, no probability other than the one being mentioned here is sound: Either Dhul-Qarnain himself is taken to be a prophet, or that there may be a prophet present during his time and it is through him that Dhul-Qarnain is addressed. And Allah knows best.
18:89
ثُمَّ اَتْبَعَ سَبَبًا
Thereafter, he followed a course,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Holy Qur'an does describe this state of the people Dhul-Qarnain found living towards the East meaning thereby that they were not accustomed to the use of ways and means like houses, tents and dresses to seek protection against the Sun. But, it does not mention anything about their faith and deeds, nor does it say what Dhul-Qarnain did to them.
However, it is obvious that these people too were infidels and Dhul-Qarnain handled them the way he had handled the people he had found in the West as mentioned earlier. But, describing it again at this place was not considered necessary since finding it out is also possible on the analogy of the previous event. (As in al-Bahr al-Muhit from Ibn Atiyyah)
until when he reached the point of sunrise, he found it rising over a people for whom We did not make any shelter against it.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Holy Qur'an does describe this state of the people Dhul-Qarnain found living towards the East meaning thereby that they were not accustomed to the use of ways and means like houses, tents and dresses to seek protection against the Sun. But, it does not mention anything about their faith and deeds, nor does it say what Dhul-Qarnain did to them.
However, it is obvious that these people too were infidels and Dhul-Qarnain handled them the way he had handled the people he had found in the West as mentioned earlier. But, describing it again at this place was not considered necessary since finding it out is also possible on the analogy of the previous event. (As in al-Bahr al-Muhit from Ibn Atiyyah)
Thus it was, and Our knowledge fully comprehends whatever (wealth and equipment) he had with him.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Holy Qur'an does describe this state of the people Dhul-Qarnain found living towards the East meaning thereby that they were not accustomed to the use of ways and means like houses, tents and dresses to seek protection against the Sun. But, it does not mention anything about their faith and deeds, nor does it say what Dhul-Qarnain did to them.
However, it is obvious that these people too were infidels and Dhul-Qarnain handled them the way he had handled the people he had found in the West as mentioned earlier. But, describing it again at this place was not considered necessary since finding it out is also possible on the analogy of the previous event. (As in al-Bahr al-Muhit from Ibn Atiyyah)
18:92
ثُمَّ اَتْبَعَ سَبَبًا
Thereafter he followed a course
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Holy Qur'an does describe this state of the people Dhul-Qarnain found living towards the East meaning thereby that they were not accustomed to the use of ways and means like houses, tents and dresses to seek protection against the Sun. But, it does not mention anything about their faith and deeds, nor does it say what Dhul-Qarnain did to them.
However, it is obvious that these people too were infidels and Dhul-Qarnain handled them the way he had handled the people he had found in the West as mentioned earlier. But, describing it again at this place was not considered necessary since finding it out is also possible on the analogy of the previous event. (As in al-Bahr al-Muhit from Ibn Atiyyah)
until when he reached between the two mountains, he found by them a people who were almost unable to understand anything said.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Explanation of Difficult Words
1. The word السَّدَّ used in the expression: بَيْنَ السَّدَّيْنِ denotes what be-comes a barrier against something. It may be a wall or mountain and it may be natural or artificial. At this place, the word: السَّدَّيْنِ (as-saddain) means two mountains that stood as a barrier against the intrusion of Ya'juj and Ma'juj. But, they still attacked through the pass in between the two mountains and which was closed by Dhul-Qarnain.
2. The word: زُبَرَ (zubar) in: زُبَرَ الْحَدِيدِ (zubar al-hadid - 96) is the plural of: زُبرہ (zubrah) which means sheets in the sense of pieces, fragments or ingots of iron which were to be used in the wall designed to block the pass, obviously a stronger device as compared to bricks and rocks.
3. The word: الصَّدَفَيْنِ (as-sadafain - 96) signifies the two sides of the mountain facing each other.
4. According to most commentators, the last word: قِطْرًا (qitr) in verse 96 means molten copper. There are some others who have explained 'qitr' as molten iron or pewter. (al-Qurtubi)
The expression: دَكَّاءَ (dakkaa'a - 98) used about the wall means what would crumble down to the level of the ground.
They said, “O Dhul-Qarnain, the (tribes of) Ya’jūj and Ma’jūj (Gog and Magog) are mischief-makers on the earth. So, should we assign a tax for you on condition that you make a barrier between us and them?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Identity of Ya'juj Ma'juj and the Location of the Wall of Dhul-Qarnain
A lot of absurd and strange things disseminated through Isra'ili narratives and historical stories have found currency to the extent that some commentators have also reported them in terms of their historical status, though they themselves do not find them trustworthy. The truth of the matter is that the Qur'an has mentioned it briefly and the Holy Prophet ﷺ has informed his community also about the details as and where necessary. What has to be believed in as part of one's faith is limited to what has been covered in the Qur’ an, and Hadith. Beyond that, whatever historical and geographical information has been provided by commentators, Hadith experts and historians could be correct, or might as well prove incorrect. As for the variant sayings of historians from among those mentioned above, they are based on traces, analogies and conjectures. Whether they are true or false, it simply does not affect what the Qur'an says.
At this place, I would first quote Ahadith which, according to respected Hadith experts, are sound or trustworthy. After that, historical narratives will be taken up to the measure of their need in the present context.
Hadith Reports about Ya'juj Ma'juj
At least this much stands doubtlessly proved from the statements of Qur'an, and Sunnah that Ya'juj Ma'juj are national entities from among human beings. They are the progeny of Sayyidna Nuh (علیہ السلام) very much like them because so says the categorical statement (nass) of the Qur'an: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ which means that all human beings surviving on the Earth after the Flood during the time of Sayyidna Nuh (علیہ السلام) shall all be from among his progeny. Historical narratives converge on the fact that they are of the progeny of Yafith son of Nuh علیہ السلام۔ which is supported by a weak Hadith as well. Regarding the rest of their antecedents, the Hadith of Sayyidna an-Nawwas ibn Sam` an ؓ is most detailed and sound in authority. It has been reported in the Sahih of Muslim and in all books of Ahadith recognized for their authenticity. Hadith experts declare it to be sound and authentic. This Hadith carries details concerning the appearance of Dajjal (anti-Christ), the coming of Sayyidna ` Isa (علیہ السلام) and then, the appearance of Ya'juj Ma’ juj. A translation of this entire Hadith is being given below:
Sayyidna an-Nawwas ibn Sam` an ؓ says that one morning the Holy Prophet ﷺ mentioned Dajjal (anti-Christ) and while doing that he said a few things which showed the low and negative aspect of his profile (such as his being one-eyed). Then, he also said a few things about him to the effect that his emergence was a matter of ominous trial (such as Paradise and Hell being with him and other extra-ordinary aspects of his per-sona). His narration (gripped us with such fear) as if Dajjal was lurking somewhere (in the nearby) grooves of the date palms.
When we presented ourselves before him in the evening, he read our confused inner condition and asked, 'What is the matter with you?' (What did you conclude from what I had said?). We submitted, 'You talked about Dajjal in the morning. Of things you said about him some seemed to belittle the matter of his emergence while you also said other things which seemed to highlight his matter to proportions of a great trial to the extent that we thought he was present close to us in the grooves of the date-palms!' Then he said, 'Not just the Dajjal, there are other trials I fear may afflict you more (that is, the trial of Dajjal is not as great as you have taken it to be). If he appears - and I am among you - I shall confront him personally without you. And if he appears - and I am not among you - everyone will try to confront him in terms of his courage. And Allah is, in my absence, the guardian and protector of all Muslims. (You will recognize him as) a young man - hard curly hair, one eye protruding upwards (blind in the other as in other narratives). And if I can liken him (in this ugly profile) with someone, it is ` Abd al-'Uzza ibn Qatan (an ugly person from the tribe of Banu Khuza` ah during the Jahiliyyah). If a Muslim from among you runs into him, he should recite the initial verses of Surah al-Kahf against him (which will keep him protected from Dajjal). Dajjal will emerge from the empty space between Syria and ` Iraq creating havoc right and left. 0 servants of Allah, you then stay firm against him.' We said, 'Ya RasulAllah, and how long will he tarry on the Earth?' He said, 'Forty days. But, the first day will be equal to one year, and the second day to one month, and the rest of the days equal to the usual.' We said, 'Ya RasulAllah, so on that day which will be equal to one year, shall we be offering (the five-timed) Salah for one day only?' He said, 'No. You will, rather, go by estimating time and offering prayers for the whole year.' We said, 'Ya RasulAllah, how fast will he be moving about the Earth?' He said, 'Fast like the cloud being followed by wind. Then he will pass by a people and ask them to rally round his false beliefs. They will believe in him and respond to his call. Then he will commission the clouds. They will start raining. He will order the Earth. It will turn green and verdant (and herds of cattle will graze therein) and when they return in the evening, their humps shall be much higher than before and their udders shall be full of milk and their waists shall be plumb. Then, Dajjal will pass by another people and invite them to his disbelief. But, they will turn down his invitation. Losing hope, when he goes away from them, these believers will be stricken with famine and nothing of what once belonged to them will remain in their hands. And when Dajjal will walk by this wasteland, he will address it, saying: 'Bring your treasures out.' So, its treasures will start following him like the honeybees follow their queen. Then Dajjal will call a man whose youth shall be in full bloom, strike him with a sword and cut him into two pieces and the two pieces will be placed as far apart as the distance between an archer and his target. Then he will call him. He will come (alive) to Dajjal beaming with joy over his feat. In the meantime, Allah Ta` ala will send down Al-Masih ibn Maryam (Sayyidna ` Isa علیہ السلام). He will alight at the white tower in the eastern part of Dimashq (Damascus) clad in two colored sheets with both hands resting on the wings of angels. When he bows his blessed head, drops of water will drip down from there (as if one has just come out of the shower). And when he raises his head up, from it drop silvery globules like genuine pearls. Any disbeliever who breathes the air from his breath will die that very instant and his breath will reach as far as reaches his glance. Then he will look for him until he will overtake him at the gate of Ludd (still there in Baytul-Maqdis by the same name) and kill him. After that, ` Isa ibn Maryam (علیہما السلام) will come to people whom Allah protected from Dajjal. He will then touch their faces (with compassion for them) and give them the good news of having high ranks in Paradise.
While he would still be in the same state, Allah will reveal to ` Isa (علیہ السلام) : 'Verily, I am going to send forth the kind of men from among servants belonging to Me against whom no two hands will dare fight. So, you assemble and take My servants to the sanctuary of Mount Tur (which Sayyidna ` Isa (علیہ السلام) will do) and would send out Ya'juj and Ma'juj and they will be seen hurtling down from every side. The first wave of them will pass by Bulhairah Tabariyyah. They would drink out everything in it and when others of them will pass by it, (and seeing it dry) they will say: 'Surely, in this, there must have been water earlier in time.'
The prophet of Allah, ` Isa (علیہ السلام) ، and his companions will take refuge on the Mount Tur. Other believers will find sanctuaries in their own fortified places. Food supplies will be there, but it would run short where-upon the head of a bull will be considered better than a hundred dinar. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will turn to Allah (and pray for the removal of their distress which will be answered) and He will send an epidemic (worm in neck) and they will be annihilated en masse to the last person. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will come down from the Mount of Tur and see not a hand-span worth of land remaining unfilled with corpses and (because of their decomposition) the place will be reeking with a strong stench. (Seeing this state of affairs) the prophet of Allah, 'Isa, and his companions will turn to Allah (praying for the removal of this distress as well which Allah will answer). He will send birds with necks like the neck of a camel. They will haul these corpses and throw them at the place where Allah wills (according to some narratives, they will put them away into the sea).
After that, Allah Ta’ ala will send rains. No clay home in the villages and no Bedouin tent in the desert will remain without it. Lands will be washed clean and left like mirror. Then, Allah Ta’ ala will tell the Earth, 'Grow your fruits and unravel the abundance of your blessings.' (And so it shall be and such shall be the bliss of increase that) one pomegranate will suffice as food for a group of people. And its shell will be used to make canopies for protection against the Sun and milk will be so blessed as to suffice for a large number of people. Milk from one cow will be enough for everyone in a tribe and milk from one goat will be adequate for a whole clan. (After forty years of this period of extra-ordinary abundance, peace and protection, when the time due for Qiyamah will draw near) Allah Ta` ala will send a pleasant wind which will cause their armpits to be benumbed and the soul of every believer and every Muslim will be taken away. Left there will be the worst among human beings, the wicked and the disbelieving ones, who will indulge in shame and outrage on the Earth like donkeys. And it is against them that the Hour will stand activated.'
As for the story of Ya'juj and Ma'juj, the narration of Sayyidna ` Abd al-Rahman ibn Yazid ؓ deals with it in greater detail. It says that once they pass by Buhairah Tabariyyah, Ya’ juj and Ma’ juj will climb Jabal al-Khamar, a mountain from among the mountains of Baytul-Maqdis, and say, 'We have killed whoever there was on the Earth. Come, let us now kill whoever there is out in the skies." So they will shoot their arrows towards the sky and Allah will make their arrows return back to them smeared with blood (so that those dim-witted people are pleased with the prospect that they have done away with whoever there was in the skies).
About the story of Dajjal, the narration of Sayyidna Abu Said al-Khudri ؓ adds that Dajjal will stay away from al-Madinah al-Munawwarah. When it will not be possible for him to reach even the link roads leading to it, he will come to a saline tract of land close to Madinah. At that time, a man will come out to confront him and this man will be the best of men at that time (or, among the best of men). Addressing him, he will say, 'I am certain that you are the Dajjal about whom the Holy Prophet ﷺ had told us.' (Hearing this), Dajjal will start saying, 'Tell me, O people, if I kill this man, then make him alive, will you still doubt the thing (about my being God)?' They said, 'No.' So he will kill him and then bring him back to life whereupon he will tell Dajjal, 'By Allah, now I have become more certain that you are the Dajjal.' Hence, Dajjal would want to kill him (all over again), but he will remain unable to enforce it. (Sahih Muslim)
According to a narration of Sayyidna Abu Said al-Khudri ؓ appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet ﷺ said, "On the day of Qiyamah, Allah Ta` ala will ask Sayyidna Adam (علیہ السلام) ، 'raise the Hell-bound from your progeny.' He will wonder, 'my Lord, who are they?' Then, the Divine command will go forth that nine hundred and ninety nine of every one thousand are Hell-bound with only one bound to go to Paradise. Scared, the noble Sahabah asked, 'Ya Rasulallah, 'who from among us shall be the one bound to go to Paradise?' Thereupon, he said, 'do not worry because out of these nine hundred and ninety nine Hell-bound people, there will be only one from among you while, ratio-wise, there will be a thousand from among the Ya'juj Ma'juj.' According to a narration of Sayyidna ` Abdullah ibn ` Umar ؓ in the Mustadrak of al-Hakim, the Holy Prophet ﷺ said that Allah Ta` ala divided all human beings into ten parts. Nine of these belong to Ya'juj Ma'juj while the remaining one part covers the human beings of the whole world. (Ruh al-Ma` ani)
After having quoted these narrations in al-Bidayah wa an-Nihayah, Ibn Kathir has written that it tells us that the number of Ya'juj Ma'juj is significantly higher than the entire human population.
According to a narration of Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ appearing in the Musnad of Ahmad and Abu Dawud with sound chains of authority, the Holy Prophet ﷺ said that ` Isa (علیہ السلام) will live on the Earth for forty years after his descension. As for the narration in Muslim which puts this duration of stay at seven years, it has been rated as less in strength or having some unapparent meaning (marjuh or mu'awwal) by Hafiz in Fath al-Bari who has declared the very period of forty years as correct. Then there are clarifications in Ahadith which report that this whole period will be marked with peace and blessings. Absolutely no malice and hostility will exist among people, none even between any two of them. (Muslim and Ahmad)
Al-Bukhari reports from Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet ﷺ said that the Hajj and ` Umrah of Baytullah will continue even after the emergence of Ya'juj Ma'juj. (Tafsir Mazhari)
Al-Bukhari and Muslim report from Umm al-Mu'minin, Sayyidah Zainab bint Jahsh ؓ that one day the Holy Prophet ﷺ woke up from sleep with his blessed face red while he was saying:
لا الٰہ اِلاَّ اللہ ویل للعرب من شرقد اقترب فتح الیوم من ردم یأجوج ومأجوج مثل ھذہ و حلّق تسعین
'La ilaha Wallah. Alas for Arabia! Evil is drawing near. To-day, a part of the Wall of Ya'juj Ma'juj has opened up like this' and he made a ring by joining the tips of his thumb and index finger (to indicate the size of the hole in the Wall).
Umm al-Mu'minin, Sayyidah Zainab ؓ says that following his statement, we submitted, 'Ya RasulAllah, is our destruction possible even when we have righteous people among us?' He said, 'Yes, it is - (particularly) when evil (khabath) abounds' (similar reports appear in the two Sahihs from Sayyidna Abu Hurairah ؓ ، as in al-Bidayah wa an-Nihayah of Ibn Kathir). That a hole was made into the Wall of Ya'juj Ma'juj to the measure shown in the Hadith could be taken in the real sense and also in a figurative one which would indicate the weakening of the Wall made by Dhul-Qarnain. (Ibn Kathir, Abu Hayyan)
The Musnad of Ahmad, Tirmidhi and Ibn Majah report from a narration of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said: Ya'juj Ma'juj keep digging through the Wall of Dhul-Qarnain. Doing it every day they reach the farthest part of this iron Wall so close as would make the light on the other side become visible to them. But, at that point, they say that they would dig all the way through it the next day, and return. However, Allah Ta’ ala makes it as strong as it was all over again. Then comes the next day and they start anew to dig through it. This cycle of their effort to dig and demolish and that of mending and fortifying from Allah's side will continue until such time up to which Allah Ta’ ala intends to hold back Ya'juj Ma'juj. And when He intends to release them, they will dig, reach the farthest limit and say, 'If Allah wills, we shall go across it tomorrow.' (By making their effort dependent on the name and will of Allah, they will have the taufiq to succeed) So, when they return the next day as usual, they will find the remaining non-dug portion of the Wall as they had left it and this they will demolish and go across.
Tirmidhi has reported this narration on the authority of Abu ` Aw nah, Qatadah, Abi Rafi', Abu Hurairah ؓ ، in that order, and then he has said: غریب لا نعرفہ الا من ھذا الوجہ (Unfamiliar. We do not know it except from this source). Ibn Kathir has also reported this narration in his Tafsir and then he has this to say:
اسنادہ جِیّد قوی ولکن متنہ فی رفعہ
Its chains of narrators are good and strong, but its text in the matter of its ascension (the effort to raise the channel of transmission up to attribute it the Holy Prophet is not supported by stronger sources).
Ibn Kathir comments on this Hadith in al-Bidayah wa an-Nihayah: If it is held to be correct that this Hadith is not marfu' (traceable in ascending order to the Holy Prophet ﷺ), instead, is a narration from Ka'b al-Ahbar, then, it becomes clear that it is not worthy of trust. Now there is another possibility. The narration is regarded to be free from any error made by the narrator. It is given the status of the very saying of the Holy Prophet ﷺ ، then, it would mean that this action of digging the Wall by Ya'juj Ma'juj will start at the time when the hour of their emergence draws close. And as for the statement of the Qur'an, that is, no hole can be made in this Wall, it refers to the time when Dhul-Qarnain had made it. This leaves no contradiction here. Moreover, it could also be said that breaking a hole into the Wall means a hole which goes all the way through it - and this narration states it clearly that this hole does not go all the way through it. (Al-Bidayah, p. 12, v. 2)
In Fath al-Basri, (رح) . Hafiz ibn Hajar has reported this Hadith with reference to ` Abd ibn Humaid and Ibn Hibban as well and said that they all narrate from Qatadah and some of their narrators are the authorities of the Sahih of al-Bukhari. Then, he has not entertained any doubt about the Hadith being rated as mares` (ascending to the Holy Prophet ﷺ). Then he says with reference to Ibn al-Arabi that this Hadith contains three Divine signs, that is, miracles: (1) That Allah Ta’ ala did not let their minds think of the alternative of continuing their digging operation round the clock including the day and night both. If so, it would have not been at all difficult for a people with so many of them to work in shifts of day and night with specified assignment of duties. (2) That their minds were turned away from taking the option of scaling over the Wall by using artifices and devices. Although, from a narration of Wahb ibn Munabbih, it becomes clear that these people tilled the land which also yielded fruits and they used instruments of many kinds in this process. It should have not been difficult for them under these circumstances to assemble together the means of scaling the Wall. (3) That for such a long time it never occurred to them that they should have said, Insha'Allah: If Allah wills, and that this statement will issue forth through their speech only when the time of their emergence will come close.
Ibn al-Arabi has said that this Hadith also tells us that there are people among the Ya'juj Ma'juj who believe in the existence of Allah and in His Will. Then, it is also possible that Allah Ta` ala may cause this statement to issue forth through their speech without having any belief and they find their job all done with its barakah (ashrat as-saah by as-Sayyid Muhammad, p. 154). But, what is obvious here is that they too have received the call of the blessed prophets. Otherwise, according to the textual authority of the Qur'an (nass), they should not be subjected to the punishment of Jahannam: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And it is not Our way to punish [ anyone ] unless We send a messenger - al-Isra', 17:15). This tells us that the invitation to believe has reached them too. But, they chose to stick by their denial. However, there will also be some people among them who would be subscribing to the view that Allah exists and that He has intention and will - though, having this much of a belief is not sufficient for 'Iman or faith, unless there is the essential faith in Prophet-hood and Hereafter. However, the saying of 'Insha'Allah': If Allah wills, despite Kufr (disbelief), is not a far out possibility.
Conclusions drawn from the narrations of Hadith
That which stands proved about Ya'juj Ma'juj from the statements of the Holy Prophet ﷺ as in the Ahadith cited above is given below:
(1) Yajuj Ma'juj are the progeny of Sayyidna Nuh (علیہ السلام) like the rest of human beings. The majority of Hadith experts and historians identify them as the progeny of Yafith, the son of Nuh (علیہ السلام) . And it is also obvious that the progeny of Yafith son of Nuh (علیہ السلام) had spread itself out far and wide among different tribes, nationalities and many a populated areas between the period of Sayyidna Nub (علیہ السلام) and that of Dhul-Qarnain. Thus, it is not necessary that the races known as Ya’ juj Ma’ juj were pinned down as a whole exclusively behind the Wall of Dhul-Qarnain. There must have been some of their tribes and nationalities living on the other side of the Wall of Dhul-Qarnain. However, it can be said that the savage killers and destroyers among them were restrained through the Wall of Dhul-Qarnain. Historians refer to them generally as Turks, Mangkhol or Mongols. But, from among these, the name of Yajuj Ma’ juj applies only to the savage, uncivilized, blood-thirsty tyrants who remained untouched by civilization. The Turks, Mangkhols or Mongols who became civilized stand unsubstantiated by this name.
(2) The number of Ya’ juj Ma’ juj is several times higher than the number of the human beings of the whole world, at least at the ratio of one to ten. (Hadith #2)
(3) The tribes and nationalities of Ya’ juj Ma'juj stopped from crossing over to the other side of the Wall of Dhul-Qarnain will remain so restrained right through the close of the zero Hour of the Last Day of Qiyamah. The time destined for their emergence will be preceded by the appearance of Mahdi and Masih (علیہم السلام) and that of Dajjal (the anti-Christ). They will be released exactly after 'Isa (علیہ السلام) has descended and has killed Dajjal. (Hadith #1)
(4) At the time Ya'juj Ma'juj are to be released, the Wall of Dhul-Qarnain will crumble down all leveled to the ground (verse 18:98). The merciless hordes of Ya'juj Ma'juj would present an spectacle when, coming down from the mountain slopes all simultaneously, the speed of their descent would give the impression that they are sliding down to the ground en masse. These countless savage humans will hit the whole earth and its population. No one would be able to stand up against the killing and plunder by them. The apostle of Allah, Sayyidna ` Isa (علیہ السلام) will, under Divine command, take refuge on Mount Tur along with his believing companions. People in other habitations of the world will seek asylum in available safe places. When supplies run out, necessities of life will become highly expensive. As for the rest of human population, these savages will finish them off and lick out their rivers. (Hadith #1)
(5) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions that these countless locust like peoples will be destroyed simultaneously. The earth will be covered up with their dead bodies and the stench from which would make human rehabilitation on the earth difficult. (Hadith #1)
(6) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions once again that their dead bodies would be disposed of into the sea or made to disappear altogether and the whole earth will be washed clean through a universal rain. (Hadith #1)
(7) After that, there shall come a reign of peace lasting for nearly forty years. The earth will open the gates of its blessings. No one will re-main poor and needy. No one will hurt or harass anyone. Peace and comfort shall prevail universally. (Hadith #3)
(8) During this period of peace, the Hajj and ` Umrah of Baytullah will continue. (Hadith #4) As for the death of Sayyidna ` Isa (علیہ السلام) and his burial in the Sacred Mausoleum, it already stands proved from the narrations of Hadith. This too will transpire when he will travel to Hijaz for Hajj or ` Umrah. (As reported by Muslim from Sayyidna Abu Hurairah ؓ - explanatory note). After that, he will die in al-Madinah al-Taibah and buried in the Sacred Mausoleum.
(9) During the later period of the life of the Holy Prophet ﷺ ، he was shown a dream activated through a revelation (wally) that a hole had opened up in the Wall of Dhul-Qarnain, which he declared to be a sign of impending evil for Arabia. Some Hadith experts (al-mulhaddithin) have interpreted the opening of a hole in this Wall as real. Some others have taken it figuratively in the sense that this Wall of Dhul-Qarnain has become weak, the time of the emergence of Ya'juj Ma'juj has come close and its effects will show up in the form of Arab decline. Allah knows best.
(10) After his descent, he will stay on the earth for forty years. (Hadith #3) Earlier than him, the period of Mahdi (علیہ السلام) will also be that of forty years, part of which will feature the confluence and cooperation of both. In his book, Ashrat al-Sa` ah (p.145), Sayyid Sharif Barzanji has said that the period of Sayyidna ` Isa (علیہ السلام) will follow the killing of Dajjal and the peace prevailing thereafter and extend to forty years. This will make his total stay in the world for a period of forty-five years. And, it has been mentioned on page 112 that Mahdi (علیہ السلام) will appear a thirty plus years before Sayyidna ` Isa (علیہ السلام) and the total period credited to him will be that of forty years. Thus, the presence of the two blessed souls shall coincide for a number of five, or seven years, and both their periods will be marked by a reign of justice throughout the world. The earth will open up the gates of its blessings, neither will anyone remain poor, nor will anyone bear malice and hostility against anyone else. Of course, the great trial of the appearance of Dajjal will hit the whole world during the later period of Mahdi (علیہ السلام) - with the exception of Makkah, Madinah, Baytul-Maqdis and the Mount of Tur. This trial will be the greatest as compared to the rest of the trials the world has faced. Dajjal and his disorder will last for forty days only. But, out of these forty days, the first day will be that of one year, the second day that of one week and the rest of days will be like they usually are. One way this can happen is that these days are really made to be that long - because, during those later times, nearly all events will be extraordinary and miraculous in nature. Then, it is also possible that the days and nights keep alternating as they usually do. But, it stands proved from Hadith that Dajjal would be a great magician. When so, it is also possible that, under the spell of his magic, common people remain unable to notice this revolutionary change in the alternation of days and nights and continue seeing this phenomena as nothing but one usual day. As for the injunction in Hadith of performing Salah during that day on the estimated analogy of usual days, it also seems to support the assumption that the days and nights would be changing really, but people would not realize it cognitively. Therefore, in this day of one year, the order given was to perform Salah for three hundred sixty days. Otherwise, had the day been really one day only, the rules of the Shari` ah would have required only five Salahs as obligatory for one day as such. In short, the total period of Dajjal will have forty such days.
After that, Sayyidna ` Isa (علیہ السلام) will descend, kill the Dajjal and put an end to the disorder created by him. However, quite close to that the Ya'juj Ma'juj will emerge unleashing another spate of disorder, pillage and killing. But, the period of their presence will not go beyond a few days when they too will be destroyed all simultaneously as a result of the prayer of Sayyidna Isa (علیہ السلام) . In short, there will be two ominous trials of Dajjal and Ya'juj Ma'juj during the later period of Sayyidna Mahdi (علیہ السلام) and the early period of Sayyidna ` Isa (علیہ السلام) which will shake the people of the entire earth upside down. Before and after these counted few days, however, the whole world will experience justice, peace and blessings. During the period of Sayyidna ` Isa (علیہ السلام) ، there will remain on the earth no creed and religion other than Islam. The earth will start sending forth its hidden treasures. No one will remain poor and needy. Even beasts and poisonous life forms will not hurt anyone.
An essential point of guidance:
As far as the information given above about the Ya'juj Ma'juj and the Wall of Dhul-Qarnain, these have been communicated to the Muslim Ummah by the Qur’ an, and the Ahadith of the Holy Prophet ﷺ . Believing in it as such is necessary and opposition, impermissible. Now there remains the area of geographical and racial investigation as to questions like - Where is the wall of Dhul-Qarnain located? Who are these people called Ya'juj Ma'juj? Where do they live now? Here, it can be said that no Islamic 'Aqidah (article of faith) depends on knowing this, nor does the understanding of any verse of the Qur’ an hinge on it. But, the religious scholars of the Muslim Ummah, only in order to answer the absurdities dished out by antagonists and to provide additional insight, have discussed this subject in details. A part of it is being reported here.
Views of Muslim scholars
In his Tafsir, al-Qurtubi has reported from as-Suddiyy that twenty-one of the twenty-two tribes of Ya'juj Ma'juj were shut off by the Wall of Dhul-Qarnain. One of their tribes was left out on the inner side of the Wall of Dhul-Qarnain. They are Turks. After that, al-Qurtubi says that the sayings of the Holy Prophet ﷺ about the Turks resemble the Ya'juj Ma'juj and that the incidence of a war between them and Muslims during the later times appears in a hadith of the Sahih of Muslim. At present, he continues: A large number of Turk people are arrayed against Muslims. Only Allah knows their exact number and only He can save Muslims from their evil. It appears as if they are the Ya’ juj Ma'juj - or, at least, are their forerunners. (Al-Qurtubi, p. 58, v.11) (Al-Qurtubi belongs to the sixth century of Hijrah when the Tatar onslaught came and destroyed the Islamic Caliphate. This great upheaval is well known in Islamic history and the Tatars are reputed to be from the Mongol or Mongkhol Turks). But, as for al-Qurtubi, he has simply said that they resembled the Ya'juj Ma'juj and could be their forerunners. He has not identified the havoc caused by the Tatars as the emergence of the Ya'juj Ma'juj which is one of the signs of the coming of the last day of Qiyamah. The reason is that the Hadith of the Sahih of Muslim mentioned above makes it clear that this emergence will come to pass after the descent of Sayyidna ` Isa (علیہ السلام) during his period.
Therefore, ` Allamah 'Alusi has, in his Tafsir Ruh al-Ma` ani, strongly refuted the position of those who have taken the Tatars as the Ya’ juj Ma'juj. According to him, the very thought is a flagrant error and certainly an opposition to the textual authority of Hadith. However, this much he too said that this havoc, no doubt, did resemble the havoc to be caused by the Ya'juj Ma'juj. (Ruh, p. 44, v. 16) It proves that the view of some contemporary historians who take modern Russia or China or both as the Ya'juj and Ma'juj would have not been really wrong. However, the condition is that they should have meant by it the same thing said by al-Qurtubi and al-'Alusi, that is, the upheaval caused by them resembled that of the Ya’ juj and Ma'juj. But, declaring it to be the very emergence of the Ya’ juj Ma'juj - something reported in the Qur'an, and Hadith as signs of Qiyamah and which was due to come after the descent of Sayyidna ` Isa (علیہ السلام) - is absolutely wrong. The approach is erroneous and it betrays a rejection of the textual authority (nusus) of Hadith.
Famous historian, Ibn Khaldun has taken up this subject in the prolegomena of his history. As part of his description of the sixth kingdom, he has alluded to the geographical location of the Ya'juj Ma'juj and the Wall of Dhul-Qarnain as follows:
"Inhabiting towards the west, in the ninth part of the seventh kingdom, there are tribes of Turks called قنجاق (qinjaq) [ Qipcaq or Qypchaq as in Bertold Spuler ] and چرکس (Cherkess) [ Circassians, the Caucasian people, as in Spuler ]. The eastern side is populated by the Ya'juj Ma'juj. In between the two, Mount Caucasus draws the line of demarcation. It has been mentioned earlier that it begins from al-bahr al-muhit located in the east of the fourth kingdom and goes up to the northern end of the kingdom. Then, receding away from al-bahr al-muhit, it continues in a north-western direction and enters the ninth part of the fifth kingdom. From here, it reverts to its first direction until it enters the ninth part of the seventh kingdom. Once it reaches there, it goes from the south in a north-western direction. Located in between this mountain range is the 'Wall of Alexander.' It is situated in the middle of the ninth part of the seventh kingdom as we have identified earlier and the Qur'an too informs us about it.
In his book of geography, ` Abdullah ibn Khurdazbih has reported the dream of the ` Abbasi Khalifah, Wathiq Billah in which he had seen that the Wall had opened up. As a result, he woke up all upset and sent his emissary, Sallam on a fact-finding mission. On his return, he reported the condition and distinct features of this very Wall." (Muqaddimah ibn Khaldun, p. 79)
That Wathiq Billah, the Abbasi Khalifah sent an observer group to investigate the Wall of Dhul-Qarnain and that it did return after having made the investigation has been mentioned by Ibn Kathir too in al-Bidayah wa an-Nihayah. Also said there is that this Wall has been made in iron with huge locked gates and is located towards the north-east. After narrating the event, Tafsir Kabir and al-Tabari add: One who comes back after having seen the Wall reaches the barren fields facing Samarkand in the company of guides. (Tafsir Kabir, v. 5, p. 513)
The great scholar of Islam and my revered teacher, Maulana Anwar Shah Kashmiri has mentioned Ya’ juj Ma’ juj and the Wall of Dhul-Qarnain in his book, عقیدہ الاسلام فی حیاۃ عیسٰی (علیہ السلام) . Though it is an adjunct of his book yet, whatever he has mentioned there measures up to the highest level of investigation and Tradition. He said: To remain protected against the plunder and devastation by mischievous and savage human beings walls have been built on the earth, not simply at one place but at several places. Different kings have built these at various places during different ages. Most famous and the largest among these is the Great Wall of China. Its length given by Abu Hayyan al-Andulusi (the royal historian of the Iranian Court) is twelve hundred miles. It was founded by Faghfur, the Emperor of China, and that the date of its inception goes back to three thousand four hundred and sixty years after the advent of Sayyidna Adam (علیہ السلام) ، and also that the Moghul people (Mongol or Mongkhol) call this Great Wall, 'atkuwah', and the Turks, 'burqurqah. Then he has acknowledged that several walls of this nature are found at other places as well.
Our leading fellow-servant of the Faith, Maulana Hifzur-Rahman Sihwarwi, may he rest in peace, has given a well-documented historical detail elaborating the statement of Shaykh Kashmiri in his well-known book, Qasas al-Qur'an. A gist is given below:
The range of the evil savagery of Ya'juj Ma'juj was so extensive that, on the one hand, the people of southern Caucasia suffered from their tyrannical onslaughts while on the other hand, the inhabitants of Tibet and China also served as sitting targets of their savagery. It was to stay safe from these very Ya'juj Ma'juj that protective walls were built at various place during different ages. The largest among these is the Great Wall of China mentioned earlier.
The second Wall is located near Bukhara and Tirmidhi in Central Asia. It is situated at a place called Darband (meaning 'blocked passage' ). This Wall was there during the time of the famous Moghul king, Taimur Lang (Timur, the Lame; Tamerlane). The German confidant of the Roman King, Cella Berger, has mentioned him in his book. Kilafchu, the emissary of Castille, the King of Andulusia has also referred to him in his travelogue. When he presented himself as the emissary of his King before Taimur, he had passed by this spot. He writes that the Wall of Bab al-Hadid (Iron Gate) is situated on the route coming from Mousel and which lies in between Samarkand and India. (From Tafsir Jawahir al-Qur'an by al-Tantawi, v. 9. p. 198)
The third Wall is located in Daghistan in Russia. This too is famous by the name of Darband (blocked passage) and Bab al-Abwab (The Gate of gates). Yaqut al-Hamawi in Mu'jim al-Buldan, al-Idrisi in al-Jughrafiah and Bustani in Dairatul-Ma’ arif have described these in great details, a gist of which is as follows:
"In Daghistan, 'Darband' is a Russian city. It is situated on the western shore of Bahr Khadir (Caspian Sea), latitude 43.3 North and longitude 48.15 east. It is also called 'Darband Nausherwan'. Another name for it, 'Bab al-Abwab,' is also famous."
The fourth Wall is located in the higher parts of Caucasia towards the west of this very 'Bab al-Abwab where, in between two mountains, there is a pass well known as the Daryal Pass. This fourth Wall is right here and is known as the Wall of Qafqaz or Mount Qoqa or Koh Qaf (Caucasus). About it, Bustani writes:
"And close to it (the Wall of Bab al-Abwab), there is another Wall which goes on extending towards the West. In all likelihood, this may have been built by the people of Faris (Persia) as a measure of defense against the northern Berbers. Since the identity of its founder was not authentically known, some people have attributed it to Alexander while some others have ascribed it to Cyrus and Nausherwan. And Yaqut says that it has been constructed with molten copper." (Da'iratul-Ma` arif, v. 7, p. 651; Mu` jimul-Buldan, v. 8, p. 9)
Since all these Walls are in the North and have been built for a single need, therefore, difficulties have come up in determining as to which of these is the Wall of Dhul-Qarnain. And the major confusion has showed up in the case of the last two Walls because the name of both the places is Darband and there is a Wall also present at both. Out of the four Walls mentioned above, the Great Wall of China is the longest and the oldest. About it, no one says that it is the Wall of Dhul-Qarnain. Then, instead of being in the North, it is in the Far East - and that it is in the North is clear as indicated by the Qur'an al-Karim.
Now, the thing revolves between the remaining three Walls which happen to be but in the North. Out of these, speaking generally, historians – Mas’ udi, Istakhri, Hamawi and others - identify the Wall located in Daghistan, or at Darband in the Caucasian territory of Bab al-Abwab by the Caspian Sea as the Wall of Dhul-Qarnain. Historians who have called the Wall and Darband of Bukhara and Tirmidh as being the Wall of Dhul-Qarnain have, most likely, been confused because of the common factor of the word, Darband. At this point, its location stands nearly fixed. Now, it can be said that it is situated in Bab al-Abwab by the Darband of Caucasia in the territory of Daghistan, or is located even at a higher altitude of the Mountain of Qafqaz or Qaf (Caucasus). As for a Wall being there on both these places is a fact proved by historians.
By way of further refinement in between the two probabilities given above, my revered teacher, Maulana Sayyid Muhammad Anwar Shah has, in ` Aqidatul-Islam,' given preference to the Wall of Koh Qaf (Qafqaz: Caucasus) as being the Wall built by Dhul-Qarnain. (` Aqidatul-Islam, p. 297)
The Wall of Dhul-Qarnain: Is it still there? Will it be there until Qiyamah? Or, has it disintegrated?
Historians and geographers of Europe do not recognize the presence of any of these northern Walls in our time, nor do they admit that the passage of the Ya'juj and Ma'juj is still blocked. On that basis, some Muslim historians have also started saying and writing that the event of the emergence of the Ya'juj and Ma'juj mentioned in the Qur’ an, and Hadith has already taken place. Some of them have declared the great onslaught of Tatars in the sixth century Hijrah as being the emergence of Ya'juj and Ma'juj mentioned by the Qur’ an and Hadith. Still others have found it sufficient to equate the contemporary rise of the Russian, Chinese and European peoples with the emergence of the Ya'juj and Ma'juj and have thereby closed the case conveniently. But, all this is - as stated earlier with reference to Ruh al-Ma` ani - totally wrong. To say that the particular emergence of the Ya'juj and Ma'juj mentioned by the Qur'an was a sign of Qiyamah translates as a denial of Sahih Ahadith. The Sahih Hadith of Muslim narrated by al-Naas ibn Sam` an, and others says that Qiyamah will come after three events have taken place. These events will be the emergence of Dajjal (anti-Christ), the descent of Sayyidna ` Isa (علیہ السلام) and the killing of Dajjal. How can it be said that it has already come to pass! The reason is obvious. The Dajjal has not emerged. Sayyidna ` Isa (علیہ السلام) has yet to descend. And there is no doubt about it.
Nevertheless, it is not counter to any textual authority (pass) of Qur’ an, and Sunnah that the Wall of Dhul-Qarnain may have disintegrated now and some people from among the Ya'juj Ma'juj may have come on this side. However, this will remain subject to the condition that one admits that their last and the most massive onslaught, which will prove to be the destroyer of the entire human population, has not come yet. In fact, it will come after the great manifestation of the signs of Qiyamah mentioned earlier, that is, the appearance of the Dajjal and the descent of Sayyidna ` Isa (علیہ السلام) etc.
The considered view of ` Allamah Kashmiri (رح) in this matter is that the European assertion that they have scanned the whole world and have found no trace of this Wall bears no weight. First of all, the reason is that they themselves have clearly admitted that, despite having reached the zenith of travel and research, there remain many forests, rivers and islands about which they had been unable to collect information. Then, not too remote is the probability that the Wall, despite being present, may now have taken the form of a mountain because of mountains crumbling and joining together. But, no absolute textual authority (nass) contradicts the fact of this Wall disintegrating before Qiyamah, or of some people from the Ya'juj Ma’ juj crossing over to this side by taking some distant and long-winding route.
The strongest argument put forward in favor of this Wall of Dhul-Qarnain surviving until the last day of Qiyamah is based on the statement of the Qur’ an: فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ (98). Here, Dhul-Qarnain says, 'when the promise of my Lord will materialize (that is, the time will come for the Ya'juj Ma'juj to appear), Allah Ta` ala will make this Wall crumble down to ground level.' The proponents of this argument have interpreted the words: وَعْدُ رَبِّي (the promise of my Lord) in this verse in the sense of Qiyamah, the Last Day - although, the words of the Qur'an are not definite and categorical about it. The reason is that the Qur’ anic words: وَعْدُ رَبِّي (the promise of my Lord) carry a very clear sense of their own. So, what is meant here is that the arrangement made by Dhul-Qarnain to block the entry of the Ya'juj Ma'juj may not necessarily remain there, as is, forever. When Allah Ta’ ala wills to have the passage open to them, this Wall will lie demolished. Therefore, it is not necessary that it would happen precisely close to the Qiyamah. Accordingly, all commentators have mentioned both probabilities in the sense of: وَعْدُ رَبِّي (the promise of my Lord). It appears in Tafsir al-Bahr al-Muhit:
وَالوعد یحتمل ان یراد بہ یوم القیٰمۃ ، وان یرادبہ وقت خروج یاجوج و ماجوج
And the promise has the probability that meant by it is the Day of Qiyamah and that meant by it is the time of the emergence of the Ya'juj and Ma'juj.
One way of verifying this could be the eventuality that the Wall lies demolished, the passage has opened up and the onslaught of the Ya'juj and Ma'juj has begun. It does not matter whether its beginning is taken to be from the havoc caused by the Tatar in the sixth century Hijrah, or from the present ascendancy of the peoples of Europe, Russia and China. But, it is evident that the aggressive emergence of these civilized peoples - something taking place in a constitutional and legal framework - cannot be classed as rank disorder which is being particularly pointed out by the Qur’ an and Hadith. The anatomy of havoc given there is that it will unfold in the form of such a magnitude of merciless bloodshed and devastation that it will eliminate the entire human population. Rather, the outcome will, then, be that some nationalities of these very Ya'juj Ma'juj had turned civilized after having moved to this side. They certainly turned out to be the source of great disorder and trial for Islamic coun-tries. But, till now, their savage counterparts who know nothing but bloodshed have not come to this side as destined - and the majority of them are of that kind. These will emerge very close to Qiyamah.
The source of the second argument is the Hadith of Tirmidhi and the Musnad of Ahmad where it is said that the Ya'juj Ma'juj keep digging this Wall every day. But, first of all, Ibn Kathir has declared this Hadith to be ma’ lul (defective despite its apparently correct chain of narrators). Secondly, in the Hadith itself, there is no clarification that the day Ya'juj and Ma'juj will cross over the Wall by virtue of saying Insha'Allah the thing will happen necessarily close to the Qiyamah. Then, the Hadith does not provide any proof either that the whole lot of the Ya'juj and Ma'juj will remain restrained behind the Wall. Even if some groups, or nationalities, from among them were to come to this side by taking some distant and long-winding route, it will still not be too far out an eventuality in the presence of powerful modern ships. In fact, some historians have mentioned that the Ya'juj Ma'juj have found the way to reach this side via long sea travel. If so, the Hadith does not contradict that either.
In short, there is no clear and definite proof in the Qur’ an and Sunnah that goes on to establish that the Wall of Dhul-Qarnain will remain standing right through the last day of Qiyamah. Or, their elementary and insignificant attacks against the human population on this side will not be possible. However, in all certainty, the time of that horrific and devastating onslaught which will destroy the entire human population will be but close to the Qiyamah as has been mentioned repeatedly. To sum up, it can be said that based on the textual authority (nusus) of the Qur'an, and Sunnah, it is not possible to give an absolute verdict that the Wall against the Ya'juj and Ma'juj has disintegrated leaving the passage open. Nor can it be said that, according to the Qur'an, and Sunnah, it is necessary that it survives up to the Qiyamah. Both probabilities exist. And Pure and High is Allah who knows reality best.
He said, “What my Lord has (already) given in my control is better enough (for me than the tax you are offering to me), so help me (only) with some (man) power, and I shall make a rampart between you and them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Identity of Ya'juj Ma'juj and the Location of the Wall of Dhul-Qarnain
A lot of absurd and strange things disseminated through Isra'ili narratives and historical stories have found currency to the extent that some commentators have also reported them in terms of their historical status, though they themselves do not find them trustworthy. The truth of the matter is that the Qur'an has mentioned it briefly and the Holy Prophet ﷺ has informed his community also about the details as and where necessary. What has to be believed in as part of one's faith is limited to what has been covered in the Qur’ an, and Hadith. Beyond that, whatever historical and geographical information has been provided by commentators, Hadith experts and historians could be correct, or might as well prove incorrect. As for the variant sayings of historians from among those mentioned above, they are based on traces, analogies and conjectures. Whether they are true or false, it simply does not affect what the Qur'an says.
At this place, I would first quote Ahadith which, according to respected Hadith experts, are sound or trustworthy. After that, historical narratives will be taken up to the measure of their need in the present context.
Hadith Reports about Ya'juj Ma'juj
At least this much stands doubtlessly proved from the statements of Qur'an, and Sunnah that Ya'juj Ma'juj are national entities from among human beings. They are the progeny of Sayyidna Nuh (علیہ السلام) very much like them because so says the categorical statement (nass) of the Qur'an: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ which means that all human beings surviving on the Earth after the Flood during the time of Sayyidna Nuh (علیہ السلام) shall all be from among his progeny. Historical narratives converge on the fact that they are of the progeny of Yafith son of Nuh علیہ السلام۔ which is supported by a weak Hadith as well. Regarding the rest of their antecedents, the Hadith of Sayyidna an-Nawwas ibn Sam` an ؓ is most detailed and sound in authority. It has been reported in the Sahih of Muslim and in all books of Ahadith recognized for their authenticity. Hadith experts declare it to be sound and authentic. This Hadith carries details concerning the appearance of Dajjal (anti-Christ), the coming of Sayyidna ` Isa (علیہ السلام) and then, the appearance of Ya'juj Ma’ juj. A translation of this entire Hadith is being given below:
Sayyidna an-Nawwas ibn Sam` an ؓ says that one morning the Holy Prophet ﷺ mentioned Dajjal (anti-Christ) and while doing that he said a few things which showed the low and negative aspect of his profile (such as his being one-eyed). Then, he also said a few things about him to the effect that his emergence was a matter of ominous trial (such as Paradise and Hell being with him and other extra-ordinary aspects of his per-sona). His narration (gripped us with such fear) as if Dajjal was lurking somewhere (in the nearby) grooves of the date palms.
When we presented ourselves before him in the evening, he read our confused inner condition and asked, 'What is the matter with you?' (What did you conclude from what I had said?). We submitted, 'You talked about Dajjal in the morning. Of things you said about him some seemed to belittle the matter of his emergence while you also said other things which seemed to highlight his matter to proportions of a great trial to the extent that we thought he was present close to us in the grooves of the date-palms!' Then he said, 'Not just the Dajjal, there are other trials I fear may afflict you more (that is, the trial of Dajjal is not as great as you have taken it to be). If he appears - and I am among you - I shall confront him personally without you. And if he appears - and I am not among you - everyone will try to confront him in terms of his courage. And Allah is, in my absence, the guardian and protector of all Muslims. (You will recognize him as) a young man - hard curly hair, one eye protruding upwards (blind in the other as in other narratives). And if I can liken him (in this ugly profile) with someone, it is ` Abd al-'Uzza ibn Qatan (an ugly person from the tribe of Banu Khuza` ah during the Jahiliyyah). If a Muslim from among you runs into him, he should recite the initial verses of Surah al-Kahf against him (which will keep him protected from Dajjal). Dajjal will emerge from the empty space between Syria and ` Iraq creating havoc right and left. 0 servants of Allah, you then stay firm against him.' We said, 'Ya RasulAllah, and how long will he tarry on the Earth?' He said, 'Forty days. But, the first day will be equal to one year, and the second day to one month, and the rest of the days equal to the usual.' We said, 'Ya RasulAllah, so on that day which will be equal to one year, shall we be offering (the five-timed) Salah for one day only?' He said, 'No. You will, rather, go by estimating time and offering prayers for the whole year.' We said, 'Ya RasulAllah, how fast will he be moving about the Earth?' He said, 'Fast like the cloud being followed by wind. Then he will pass by a people and ask them to rally round his false beliefs. They will believe in him and respond to his call. Then he will commission the clouds. They will start raining. He will order the Earth. It will turn green and verdant (and herds of cattle will graze therein) and when they return in the evening, their humps shall be much higher than before and their udders shall be full of milk and their waists shall be plumb. Then, Dajjal will pass by another people and invite them to his disbelief. But, they will turn down his invitation. Losing hope, when he goes away from them, these believers will be stricken with famine and nothing of what once belonged to them will remain in their hands. And when Dajjal will walk by this wasteland, he will address it, saying: 'Bring your treasures out.' So, its treasures will start following him like the honeybees follow their queen. Then Dajjal will call a man whose youth shall be in full bloom, strike him with a sword and cut him into two pieces and the two pieces will be placed as far apart as the distance between an archer and his target. Then he will call him. He will come (alive) to Dajjal beaming with joy over his feat. In the meantime, Allah Ta` ala will send down Al-Masih ibn Maryam (Sayyidna ` Isa علیہ السلام). He will alight at the white tower in the eastern part of Dimashq (Damascus) clad in two colored sheets with both hands resting on the wings of angels. When he bows his blessed head, drops of water will drip down from there (as if one has just come out of the shower). And when he raises his head up, from it drop silvery globules like genuine pearls. Any disbeliever who breathes the air from his breath will die that very instant and his breath will reach as far as reaches his glance. Then he will look for him until he will overtake him at the gate of Ludd (still there in Baytul-Maqdis by the same name) and kill him. After that, ` Isa ibn Maryam (علیہما السلام) will come to people whom Allah protected from Dajjal. He will then touch their faces (with compassion for them) and give them the good news of having high ranks in Paradise.
While he would still be in the same state, Allah will reveal to ` Isa (علیہ السلام) : 'Verily, I am going to send forth the kind of men from among servants belonging to Me against whom no two hands will dare fight. So, you assemble and take My servants to the sanctuary of Mount Tur (which Sayyidna ` Isa (علیہ السلام) will do) and would send out Ya'juj and Ma'juj and they will be seen hurtling down from every side. The first wave of them will pass by Bulhairah Tabariyyah. They would drink out everything in it and when others of them will pass by it, (and seeing it dry) they will say: 'Surely, in this, there must have been water earlier in time.'
The prophet of Allah, ` Isa (علیہ السلام) ، and his companions will take refuge on the Mount Tur. Other believers will find sanctuaries in their own fortified places. Food supplies will be there, but it would run short where-upon the head of a bull will be considered better than a hundred dinar. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will turn to Allah (and pray for the removal of their distress which will be answered) and He will send an epidemic (worm in neck) and they will be annihilated en masse to the last person. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will come down from the Mount of Tur and see not a hand-span worth of land remaining unfilled with corpses and (because of their decomposition) the place will be reeking with a strong stench. (Seeing this state of affairs) the prophet of Allah, 'Isa, and his companions will turn to Allah (praying for the removal of this distress as well which Allah will answer). He will send birds with necks like the neck of a camel. They will haul these corpses and throw them at the place where Allah wills (according to some narratives, they will put them away into the sea).
After that, Allah Ta’ ala will send rains. No clay home in the villages and no Bedouin tent in the desert will remain without it. Lands will be washed clean and left like mirror. Then, Allah Ta’ ala will tell the Earth, 'Grow your fruits and unravel the abundance of your blessings.' (And so it shall be and such shall be the bliss of increase that) one pomegranate will suffice as food for a group of people. And its shell will be used to make canopies for protection against the Sun and milk will be so blessed as to suffice for a large number of people. Milk from one cow will be enough for everyone in a tribe and milk from one goat will be adequate for a whole clan. (After forty years of this period of extra-ordinary abundance, peace and protection, when the time due for Qiyamah will draw near) Allah Ta` ala will send a pleasant wind which will cause their armpits to be benumbed and the soul of every believer and every Muslim will be taken away. Left there will be the worst among human beings, the wicked and the disbelieving ones, who will indulge in shame and outrage on the Earth like donkeys. And it is against them that the Hour will stand activated.'
As for the story of Ya'juj and Ma'juj, the narration of Sayyidna ` Abd al-Rahman ibn Yazid ؓ deals with it in greater detail. It says that once they pass by Buhairah Tabariyyah, Ya’ juj and Ma’ juj will climb Jabal al-Khamar, a mountain from among the mountains of Baytul-Maqdis, and say, 'We have killed whoever there was on the Earth. Come, let us now kill whoever there is out in the skies." So they will shoot their arrows towards the sky and Allah will make their arrows return back to them smeared with blood (so that those dim-witted people are pleased with the prospect that they have done away with whoever there was in the skies).
About the story of Dajjal, the narration of Sayyidna Abu Said al-Khudri ؓ adds that Dajjal will stay away from al-Madinah al-Munawwarah. When it will not be possible for him to reach even the link roads leading to it, he will come to a saline tract of land close to Madinah. At that time, a man will come out to confront him and this man will be the best of men at that time (or, among the best of men). Addressing him, he will say, 'I am certain that you are the Dajjal about whom the Holy Prophet ﷺ had told us.' (Hearing this), Dajjal will start saying, 'Tell me, O people, if I kill this man, then make him alive, will you still doubt the thing (about my being God)?' They said, 'No.' So he will kill him and then bring him back to life whereupon he will tell Dajjal, 'By Allah, now I have become more certain that you are the Dajjal.' Hence, Dajjal would want to kill him (all over again), but he will remain unable to enforce it. (Sahih Muslim)
According to a narration of Sayyidna Abu Said al-Khudri ؓ appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet ﷺ said, "On the day of Qiyamah, Allah Ta` ala will ask Sayyidna Adam (علیہ السلام) ، 'raise the Hell-bound from your progeny.' He will wonder, 'my Lord, who are they?' Then, the Divine command will go forth that nine hundred and ninety nine of every one thousand are Hell-bound with only one bound to go to Paradise. Scared, the noble Sahabah asked, 'Ya Rasulallah, 'who from among us shall be the one bound to go to Paradise?' Thereupon, he said, 'do not worry because out of these nine hundred and ninety nine Hell-bound people, there will be only one from among you while, ratio-wise, there will be a thousand from among the Ya'juj Ma'juj.' According to a narration of Sayyidna ` Abdullah ibn ` Umar ؓ in the Mustadrak of al-Hakim, the Holy Prophet ﷺ said that Allah Ta` ala divided all human beings into ten parts. Nine of these belong to Ya'juj Ma'juj while the remaining one part covers the human beings of the whole world. (Ruh al-Ma` ani)
After having quoted these narrations in al-Bidayah wa an-Nihayah, Ibn Kathir has written that it tells us that the number of Ya'juj Ma'juj is significantly higher than the entire human population.
According to a narration of Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ appearing in the Musnad of Ahmad and Abu Dawud with sound chains of authority, the Holy Prophet ﷺ said that ` Isa (علیہ السلام) will live on the Earth for forty years after his descension. As for the narration in Muslim which puts this duration of stay at seven years, it has been rated as less in strength or having some unapparent meaning (marjuh or mu'awwal) by Hafiz in Fath al-Bari who has declared the very period of forty years as correct. Then there are clarifications in Ahadith which report that this whole period will be marked with peace and blessings. Absolutely no malice and hostility will exist among people, none even between any two of them. (Muslim and Ahmad)
Al-Bukhari reports from Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet ﷺ said that the Hajj and ` Umrah of Baytullah will continue even after the emergence of Ya'juj Ma'juj. (Tafsir Mazhari)
Al-Bukhari and Muslim report from Umm al-Mu'minin, Sayyidah Zainab bint Jahsh ؓ that one day the Holy Prophet ﷺ woke up from sleep with his blessed face red while he was saying:
لا الٰہ اِلاَّ اللہ ویل للعرب من شرقد اقترب فتح الیوم من ردم یأجوج ومأجوج مثل ھذہ و حلّق تسعین
'La ilaha Wallah. Alas for Arabia! Evil is drawing near. To-day, a part of the Wall of Ya'juj Ma'juj has opened up like this' and he made a ring by joining the tips of his thumb and index finger (to indicate the size of the hole in the Wall).
Umm al-Mu'minin, Sayyidah Zainab ؓ says that following his statement, we submitted, 'Ya RasulAllah, is our destruction possible even when we have righteous people among us?' He said, 'Yes, it is - (particularly) when evil (khabath) abounds' (similar reports appear in the two Sahihs from Sayyidna Abu Hurairah ؓ ، as in al-Bidayah wa an-Nihayah of Ibn Kathir). That a hole was made into the Wall of Ya'juj Ma'juj to the measure shown in the Hadith could be taken in the real sense and also in a figurative one which would indicate the weakening of the Wall made by Dhul-Qarnain. (Ibn Kathir, Abu Hayyan)
The Musnad of Ahmad, Tirmidhi and Ibn Majah report from a narration of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said: Ya'juj Ma'juj keep digging through the Wall of Dhul-Qarnain. Doing it every day they reach the farthest part of this iron Wall so close as would make the light on the other side become visible to them. But, at that point, they say that they would dig all the way through it the next day, and return. However, Allah Ta’ ala makes it as strong as it was all over again. Then comes the next day and they start anew to dig through it. This cycle of their effort to dig and demolish and that of mending and fortifying from Allah's side will continue until such time up to which Allah Ta’ ala intends to hold back Ya'juj Ma'juj. And when He intends to release them, they will dig, reach the farthest limit and say, 'If Allah wills, we shall go across it tomorrow.' (By making their effort dependent on the name and will of Allah, they will have the taufiq to succeed) So, when they return the next day as usual, they will find the remaining non-dug portion of the Wall as they had left it and this they will demolish and go across.
Tirmidhi has reported this narration on the authority of Abu ` Aw nah, Qatadah, Abi Rafi', Abu Hurairah ؓ ، in that order, and then he has said: غریب لا نعرفہ الا من ھذا الوجہ (Unfamiliar. We do not know it except from this source). Ibn Kathir has also reported this narration in his Tafsir and then he has this to say:
اسنادہ جِیّد قوی ولکن متنہ فی رفعہ
Its chains of narrators are good and strong, but its text in the matter of its ascension (the effort to raise the channel of transmission up to attribute it the Holy Prophet is not supported by stronger sources).
Ibn Kathir comments on this Hadith in al-Bidayah wa an-Nihayah: If it is held to be correct that this Hadith is not marfu' (traceable in ascending order to the Holy Prophet ﷺ), instead, is a narration from Ka'b al-Ahbar, then, it becomes clear that it is not worthy of trust. Now there is another possibility. The narration is regarded to be free from any error made by the narrator. It is given the status of the very saying of the Holy Prophet ﷺ ، then, it would mean that this action of digging the Wall by Ya'juj Ma'juj will start at the time when the hour of their emergence draws close. And as for the statement of the Qur'an, that is, no hole can be made in this Wall, it refers to the time when Dhul-Qarnain had made it. This leaves no contradiction here. Moreover, it could also be said that breaking a hole into the Wall means a hole which goes all the way through it - and this narration states it clearly that this hole does not go all the way through it. (Al-Bidayah, p. 12, v. 2)
In Fath al-Basri, (رح) . Hafiz ibn Hajar has reported this Hadith with reference to ` Abd ibn Humaid and Ibn Hibban as well and said that they all narrate from Qatadah and some of their narrators are the authorities of the Sahih of al-Bukhari. Then, he has not entertained any doubt about the Hadith being rated as mares` (ascending to the Holy Prophet ﷺ). Then he says with reference to Ibn al-Arabi that this Hadith contains three Divine signs, that is, miracles: (1) That Allah Ta’ ala did not let their minds think of the alternative of continuing their digging operation round the clock including the day and night both. If so, it would have not been at all difficult for a people with so many of them to work in shifts of day and night with specified assignment of duties. (2) That their minds were turned away from taking the option of scaling over the Wall by using artifices and devices. Although, from a narration of Wahb ibn Munabbih, it becomes clear that these people tilled the land which also yielded fruits and they used instruments of many kinds in this process. It should have not been difficult for them under these circumstances to assemble together the means of scaling the Wall. (3) That for such a long time it never occurred to them that they should have said, Insha'Allah: If Allah wills, and that this statement will issue forth through their speech only when the time of their emergence will come close.
Ibn al-Arabi has said that this Hadith also tells us that there are people among the Ya'juj Ma'juj who believe in the existence of Allah and in His Will. Then, it is also possible that Allah Ta` ala may cause this statement to issue forth through their speech without having any belief and they find their job all done with its barakah (ashrat as-saah by as-Sayyid Muhammad, p. 154). But, what is obvious here is that they too have received the call of the blessed prophets. Otherwise, according to the textual authority of the Qur'an (nass), they should not be subjected to the punishment of Jahannam: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And it is not Our way to punish [ anyone ] unless We send a messenger - al-Isra', 17:15). This tells us that the invitation to believe has reached them too. But, they chose to stick by their denial. However, there will also be some people among them who would be subscribing to the view that Allah exists and that He has intention and will - though, having this much of a belief is not sufficient for 'Iman or faith, unless there is the essential faith in Prophet-hood and Hereafter. However, the saying of 'Insha'Allah': If Allah wills, despite Kufr (disbelief), is not a far out possibility.
Conclusions drawn from the narrations of Hadith
That which stands proved about Ya'juj Ma'juj from the statements of the Holy Prophet ﷺ as in the Ahadith cited above is given below:
(1) Yajuj Ma'juj are the progeny of Sayyidna Nuh (علیہ السلام) like the rest of human beings. The majority of Hadith experts and historians identify them as the progeny of Yafith, the son of Nuh (علیہ السلام) . And it is also obvious that the progeny of Yafith son of Nuh (علیہ السلام) had spread itself out far and wide among different tribes, nationalities and many a populated areas between the period of Sayyidna Nub (علیہ السلام) and that of Dhul-Qarnain. Thus, it is not necessary that the races known as Ya’ juj Ma’ juj were pinned down as a whole exclusively behind the Wall of Dhul-Qarnain. There must have been some of their tribes and nationalities living on the other side of the Wall of Dhul-Qarnain. However, it can be said that the savage killers and destroyers among them were restrained through the Wall of Dhul-Qarnain. Historians refer to them generally as Turks, Mangkhol or Mongols. But, from among these, the name of Yajuj Ma’ juj applies only to the savage, uncivilized, blood-thirsty tyrants who remained untouched by civilization. The Turks, Mangkhols or Mongols who became civilized stand unsubstantiated by this name.
(2) The number of Ya’ juj Ma’ juj is several times higher than the number of the human beings of the whole world, at least at the ratio of one to ten. (Hadith #2)
(3) The tribes and nationalities of Ya’ juj Ma'juj stopped from crossing over to the other side of the Wall of Dhul-Qarnain will remain so restrained right through the close of the zero Hour of the Last Day of Qiyamah. The time destined for their emergence will be preceded by the appearance of Mahdi and Masih (علیہم السلام) and that of Dajjal (the anti-Christ). They will be released exactly after 'Isa (علیہ السلام) has descended and has killed Dajjal. (Hadith #1)
(4) At the time Ya'juj Ma'juj are to be released, the Wall of Dhul-Qarnain will crumble down all leveled to the ground (verse 18:98). The merciless hordes of Ya'juj Ma'juj would present an spectacle when, coming down from the mountain slopes all simultaneously, the speed of their descent would give the impression that they are sliding down to the ground en masse. These countless savage humans will hit the whole earth and its population. No one would be able to stand up against the killing and plunder by them. The apostle of Allah, Sayyidna ` Isa (علیہ السلام) will, under Divine command, take refuge on Mount Tur along with his believing companions. People in other habitations of the world will seek asylum in available safe places. When supplies run out, necessities of life will become highly expensive. As for the rest of human population, these savages will finish them off and lick out their rivers. (Hadith #1)
(5) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions that these countless locust like peoples will be destroyed simultaneously. The earth will be covered up with their dead bodies and the stench from which would make human rehabilitation on the earth difficult. (Hadith #1)
(6) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions once again that their dead bodies would be disposed of into the sea or made to disappear altogether and the whole earth will be washed clean through a universal rain. (Hadith #1)
(7) After that, there shall come a reign of peace lasting for nearly forty years. The earth will open the gates of its blessings. No one will re-main poor and needy. No one will hurt or harass anyone. Peace and comfort shall prevail universally. (Hadith #3)
(8) During this period of peace, the Hajj and ` Umrah of Baytullah will continue. (Hadith #4) As for the death of Sayyidna ` Isa (علیہ السلام) and his burial in the Sacred Mausoleum, it already stands proved from the narrations of Hadith. This too will transpire when he will travel to Hijaz for Hajj or ` Umrah. (As reported by Muslim from Sayyidna Abu Hurairah ؓ - explanatory note). After that, he will die in al-Madinah al-Taibah and buried in the Sacred Mausoleum.
(9) During the later period of the life of the Holy Prophet ﷺ ، he was shown a dream activated through a revelation (wally) that a hole had opened up in the Wall of Dhul-Qarnain, which he declared to be a sign of impending evil for Arabia. Some Hadith experts (al-mulhaddithin) have interpreted the opening of a hole in this Wall as real. Some others have taken it figuratively in the sense that this Wall of Dhul-Qarnain has become weak, the time of the emergence of Ya'juj Ma'juj has come close and its effects will show up in the form of Arab decline. Allah knows best.
(10) After his descent, he will stay on the earth for forty years. (Hadith #3) Earlier than him, the period of Mahdi (علیہ السلام) will also be that of forty years, part of which will feature the confluence and cooperation of both. In his book, Ashrat al-Sa` ah (p.145), Sayyid Sharif Barzanji has said that the period of Sayyidna ` Isa (علیہ السلام) will follow the killing of Dajjal and the peace prevailing thereafter and extend to forty years. This will make his total stay in the world for a period of forty-five years. And, it has been mentioned on page 112 that Mahdi (علیہ السلام) will appear a thirty plus years before Sayyidna ` Isa (علیہ السلام) and the total period credited to him will be that of forty years. Thus, the presence of the two blessed souls shall coincide for a number of five, or seven years, and both their periods will be marked by a reign of justice throughout the world. The earth will open up the gates of its blessings, neither will anyone remain poor, nor will anyone bear malice and hostility against anyone else. Of course, the great trial of the appearance of Dajjal will hit the whole world during the later period of Mahdi (علیہ السلام) - with the exception of Makkah, Madinah, Baytul-Maqdis and the Mount of Tur. This trial will be the greatest as compared to the rest of the trials the world has faced. Dajjal and his disorder will last for forty days only. But, out of these forty days, the first day will be that of one year, the second day that of one week and the rest of days will be like they usually are. One way this can happen is that these days are really made to be that long - because, during those later times, nearly all events will be extraordinary and miraculous in nature. Then, it is also possible that the days and nights keep alternating as they usually do. But, it stands proved from Hadith that Dajjal would be a great magician. When so, it is also possible that, under the spell of his magic, common people remain unable to notice this revolutionary change in the alternation of days and nights and continue seeing this phenomena as nothing but one usual day. As for the injunction in Hadith of performing Salah during that day on the estimated analogy of usual days, it also seems to support the assumption that the days and nights would be changing really, but people would not realize it cognitively. Therefore, in this day of one year, the order given was to perform Salah for three hundred sixty days. Otherwise, had the day been really one day only, the rules of the Shari` ah would have required only five Salahs as obligatory for one day as such. In short, the total period of Dajjal will have forty such days.
After that, Sayyidna ` Isa (علیہ السلام) will descend, kill the Dajjal and put an end to the disorder created by him. However, quite close to that the Ya'juj Ma'juj will emerge unleashing another spate of disorder, pillage and killing. But, the period of their presence will not go beyond a few days when they too will be destroyed all simultaneously as a result of the prayer of Sayyidna Isa (علیہ السلام) . In short, there will be two ominous trials of Dajjal and Ya'juj Ma'juj during the later period of Sayyidna Mahdi (علیہ السلام) and the early period of Sayyidna ` Isa (علیہ السلام) which will shake the people of the entire earth upside down. Before and after these counted few days, however, the whole world will experience justice, peace and blessings. During the period of Sayyidna ` Isa (علیہ السلام) ، there will remain on the earth no creed and religion other than Islam. The earth will start sending forth its hidden treasures. No one will remain poor and needy. Even beasts and poisonous life forms will not hurt anyone.
An essential point of guidance:
As far as the information given above about the Ya'juj Ma'juj and the Wall of Dhul-Qarnain, these have been communicated to the Muslim Ummah by the Qur’ an, and the Ahadith of the Holy Prophet ﷺ . Believing in it as such is necessary and opposition, impermissible. Now there remains the area of geographical and racial investigation as to questions like - Where is the wall of Dhul-Qarnain located? Who are these people called Ya'juj Ma'juj? Where do they live now? Here, it can be said that no Islamic 'Aqidah (article of faith) depends on knowing this, nor does the understanding of any verse of the Qur’ an hinge on it. But, the religious scholars of the Muslim Ummah, only in order to answer the absurdities dished out by antagonists and to provide additional insight, have discussed this subject in details. A part of it is being reported here.
Views of Muslim scholars
In his Tafsir, al-Qurtubi has reported from as-Suddiyy that twenty-one of the twenty-two tribes of Ya'juj Ma'juj were shut off by the Wall of Dhul-Qarnain. One of their tribes was left out on the inner side of the Wall of Dhul-Qarnain. They are Turks. After that, al-Qurtubi says that the sayings of the Holy Prophet ﷺ about the Turks resemble the Ya'juj Ma'juj and that the incidence of a war between them and Muslims during the later times appears in a hadith of the Sahih of Muslim. At present, he continues: A large number of Turk people are arrayed against Muslims. Only Allah knows their exact number and only He can save Muslims from their evil. It appears as if they are the Ya’ juj Ma'juj - or, at least, are their forerunners. (Al-Qurtubi, p. 58, v.11) (Al-Qurtubi belongs to the sixth century of Hijrah when the Tatar onslaught came and destroyed the Islamic Caliphate. This great upheaval is well known in Islamic history and the Tatars are reputed to be from the Mongol or Mongkhol Turks). But, as for al-Qurtubi, he has simply said that they resembled the Ya'juj Ma'juj and could be their forerunners. He has not identified the havoc caused by the Tatars as the emergence of the Ya'juj Ma'juj which is one of the signs of the coming of the last day of Qiyamah. The reason is that the Hadith of the Sahih of Muslim mentioned above makes it clear that this emergence will come to pass after the descent of Sayyidna ` Isa (علیہ السلام) during his period.
Therefore, ` Allamah 'Alusi has, in his Tafsir Ruh al-Ma` ani, strongly refuted the position of those who have taken the Tatars as the Ya’ juj Ma'juj. According to him, the very thought is a flagrant error and certainly an opposition to the textual authority of Hadith. However, this much he too said that this havoc, no doubt, did resemble the havoc to be caused by the Ya'juj Ma'juj. (Ruh, p. 44, v. 16) It proves that the view of some contemporary historians who take modern Russia or China or both as the Ya'juj and Ma'juj would have not been really wrong. However, the condition is that they should have meant by it the same thing said by al-Qurtubi and al-'Alusi, that is, the upheaval caused by them resembled that of the Ya’ juj and Ma'juj. But, declaring it to be the very emergence of the Ya’ juj Ma'juj - something reported in the Qur'an, and Hadith as signs of Qiyamah and which was due to come after the descent of Sayyidna ` Isa (علیہ السلام) - is absolutely wrong. The approach is erroneous and it betrays a rejection of the textual authority (nusus) of Hadith.
Famous historian, Ibn Khaldun has taken up this subject in the prolegomena of his history. As part of his description of the sixth kingdom, he has alluded to the geographical location of the Ya'juj Ma'juj and the Wall of Dhul-Qarnain as follows:
"Inhabiting towards the west, in the ninth part of the seventh kingdom, there are tribes of Turks called قنجاق (qinjaq) [ Qipcaq or Qypchaq as in Bertold Spuler ] and چرکس (Cherkess) [ Circassians, the Caucasian people, as in Spuler ]. The eastern side is populated by the Ya'juj Ma'juj. In between the two, Mount Caucasus draws the line of demarcation. It has been mentioned earlier that it begins from al-bahr al-muhit located in the east of the fourth kingdom and goes up to the northern end of the kingdom. Then, receding away from al-bahr al-muhit, it continues in a north-western direction and enters the ninth part of the fifth kingdom. From here, it reverts to its first direction until it enters the ninth part of the seventh kingdom. Once it reaches there, it goes from the south in a north-western direction. Located in between this mountain range is the 'Wall of Alexander.' It is situated in the middle of the ninth part of the seventh kingdom as we have identified earlier and the Qur'an too informs us about it.
In his book of geography, ` Abdullah ibn Khurdazbih has reported the dream of the ` Abbasi Khalifah, Wathiq Billah in which he had seen that the Wall had opened up. As a result, he woke up all upset and sent his emissary, Sallam on a fact-finding mission. On his return, he reported the condition and distinct features of this very Wall." (Muqaddimah ibn Khaldun, p. 79)
That Wathiq Billah, the Abbasi Khalifah sent an observer group to investigate the Wall of Dhul-Qarnain and that it did return after having made the investigation has been mentioned by Ibn Kathir too in al-Bidayah wa an-Nihayah. Also said there is that this Wall has been made in iron with huge locked gates and is located towards the north-east. After narrating the event, Tafsir Kabir and al-Tabari add: One who comes back after having seen the Wall reaches the barren fields facing Samarkand in the company of guides. (Tafsir Kabir, v. 5, p. 513)
The great scholar of Islam and my revered teacher, Maulana Anwar Shah Kashmiri has mentioned Ya’ juj Ma’ juj and the Wall of Dhul-Qarnain in his book, عقیدہ الاسلام فی حیاۃ عیسٰی (علیہ السلام) . Though it is an adjunct of his book yet, whatever he has mentioned there measures up to the highest level of investigation and Tradition. He said: To remain protected against the plunder and devastation by mischievous and savage human beings walls have been built on the earth, not simply at one place but at several places. Different kings have built these at various places during different ages. Most famous and the largest among these is the Great Wall of China. Its length given by Abu Hayyan al-Andulusi (the royal historian of the Iranian Court) is twelve hundred miles. It was founded by Faghfur, the Emperor of China, and that the date of its inception goes back to three thousand four hundred and sixty years after the advent of Sayyidna Adam (علیہ السلام) ، and also that the Moghul people (Mongol or Mongkhol) call this Great Wall, 'atkuwah', and the Turks, 'burqurqah. Then he has acknowledged that several walls of this nature are found at other places as well.
Our leading fellow-servant of the Faith, Maulana Hifzur-Rahman Sihwarwi, may he rest in peace, has given a well-documented historical detail elaborating the statement of Shaykh Kashmiri in his well-known book, Qasas al-Qur'an. A gist is given below:
The range of the evil savagery of Ya'juj Ma'juj was so extensive that, on the one hand, the people of southern Caucasia suffered from their tyrannical onslaughts while on the other hand, the inhabitants of Tibet and China also served as sitting targets of their savagery. It was to stay safe from these very Ya'juj Ma'juj that protective walls were built at various place during different ages. The largest among these is the Great Wall of China mentioned earlier.
The second Wall is located near Bukhara and Tirmidhi in Central Asia. It is situated at a place called Darband (meaning 'blocked passage' ). This Wall was there during the time of the famous Moghul king, Taimur Lang (Timur, the Lame; Tamerlane). The German confidant of the Roman King, Cella Berger, has mentioned him in his book. Kilafchu, the emissary of Castille, the King of Andulusia has also referred to him in his travelogue. When he presented himself as the emissary of his King before Taimur, he had passed by this spot. He writes that the Wall of Bab al-Hadid (Iron Gate) is situated on the route coming from Mousel and which lies in between Samarkand and India. (From Tafsir Jawahir al-Qur'an by al-Tantawi, v. 9. p. 198)
The third Wall is located in Daghistan in Russia. This too is famous by the name of Darband (blocked passage) and Bab al-Abwab (The Gate of gates). Yaqut al-Hamawi in Mu'jim al-Buldan, al-Idrisi in al-Jughrafiah and Bustani in Dairatul-Ma’ arif have described these in great details, a gist of which is as follows:
"In Daghistan, 'Darband' is a Russian city. It is situated on the western shore of Bahr Khadir (Caspian Sea), latitude 43.3 North and longitude 48.15 east. It is also called 'Darband Nausherwan'. Another name for it, 'Bab al-Abwab,' is also famous."
The fourth Wall is located in the higher parts of Caucasia towards the west of this very 'Bab al-Abwab where, in between two mountains, there is a pass well known as the Daryal Pass. This fourth Wall is right here and is known as the Wall of Qafqaz or Mount Qoqa or Koh Qaf (Caucasus). About it, Bustani writes:
"And close to it (the Wall of Bab al-Abwab), there is another Wall which goes on extending towards the West. In all likelihood, this may have been built by the people of Faris (Persia) as a measure of defense against the northern Berbers. Since the identity of its founder was not authentically known, some people have attributed it to Alexander while some others have ascribed it to Cyrus and Nausherwan. And Yaqut says that it has been constructed with molten copper." (Da'iratul-Ma` arif, v. 7, p. 651; Mu` jimul-Buldan, v. 8, p. 9)
Since all these Walls are in the North and have been built for a single need, therefore, difficulties have come up in determining as to which of these is the Wall of Dhul-Qarnain. And the major confusion has showed up in the case of the last two Walls because the name of both the places is Darband and there is a Wall also present at both. Out of the four Walls mentioned above, the Great Wall of China is the longest and the oldest. About it, no one says that it is the Wall of Dhul-Qarnain. Then, instead of being in the North, it is in the Far East - and that it is in the North is clear as indicated by the Qur'an al-Karim.
Now, the thing revolves between the remaining three Walls which happen to be but in the North. Out of these, speaking generally, historians – Mas’ udi, Istakhri, Hamawi and others - identify the Wall located in Daghistan, or at Darband in the Caucasian territory of Bab al-Abwab by the Caspian Sea as the Wall of Dhul-Qarnain. Historians who have called the Wall and Darband of Bukhara and Tirmidh as being the Wall of Dhul-Qarnain have, most likely, been confused because of the common factor of the word, Darband. At this point, its location stands nearly fixed. Now, it can be said that it is situated in Bab al-Abwab by the Darband of Caucasia in the territory of Daghistan, or is located even at a higher altitude of the Mountain of Qafqaz or Qaf (Caucasus). As for a Wall being there on both these places is a fact proved by historians.
By way of further refinement in between the two probabilities given above, my revered teacher, Maulana Sayyid Muhammad Anwar Shah has, in ` Aqidatul-Islam,' given preference to the Wall of Koh Qaf (Qafqaz: Caucasus) as being the Wall built by Dhul-Qarnain. (` Aqidatul-Islam, p. 297)
The Wall of Dhul-Qarnain: Is it still there? Will it be there until Qiyamah? Or, has it disintegrated?
Historians and geographers of Europe do not recognize the presence of any of these northern Walls in our time, nor do they admit that the passage of the Ya'juj and Ma'juj is still blocked. On that basis, some Muslim historians have also started saying and writing that the event of the emergence of the Ya'juj and Ma'juj mentioned in the Qur’ an, and Hadith has already taken place. Some of them have declared the great onslaught of Tatars in the sixth century Hijrah as being the emergence of Ya'juj and Ma'juj mentioned by the Qur’ an and Hadith. Still others have found it sufficient to equate the contemporary rise of the Russian, Chinese and European peoples with the emergence of the Ya'juj and Ma'juj and have thereby closed the case conveniently. But, all this is - as stated earlier with reference to Ruh al-Ma` ani - totally wrong. To say that the particular emergence of the Ya'juj and Ma'juj mentioned by the Qur'an was a sign of Qiyamah translates as a denial of Sahih Ahadith. The Sahih Hadith of Muslim narrated by al-Naas ibn Sam` an, and others says that Qiyamah will come after three events have taken place. These events will be the emergence of Dajjal (anti-Christ), the descent of Sayyidna ` Isa (علیہ السلام) and the killing of Dajjal. How can it be said that it has already come to pass! The reason is obvious. The Dajjal has not emerged. Sayyidna ` Isa (علیہ السلام) has yet to descend. And there is no doubt about it.
Nevertheless, it is not counter to any textual authority (pass) of Qur’ an, and Sunnah that the Wall of Dhul-Qarnain may have disintegrated now and some people from among the Ya'juj Ma'juj may have come on this side. However, this will remain subject to the condition that one admits that their last and the most massive onslaught, which will prove to be the destroyer of the entire human population, has not come yet. In fact, it will come after the great manifestation of the signs of Qiyamah mentioned earlier, that is, the appearance of the Dajjal and the descent of Sayyidna ` Isa (علیہ السلام) etc.
The considered view of ` Allamah Kashmiri (رح) in this matter is that the European assertion that they have scanned the whole world and have found no trace of this Wall bears no weight. First of all, the reason is that they themselves have clearly admitted that, despite having reached the zenith of travel and research, there remain many forests, rivers and islands about which they had been unable to collect information. Then, not too remote is the probability that the Wall, despite being present, may now have taken the form of a mountain because of mountains crumbling and joining together. But, no absolute textual authority (nass) contradicts the fact of this Wall disintegrating before Qiyamah, or of some people from the Ya'juj Ma’ juj crossing over to this side by taking some distant and long-winding route.
The strongest argument put forward in favor of this Wall of Dhul-Qarnain surviving until the last day of Qiyamah is based on the statement of the Qur’ an: فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ (98). Here, Dhul-Qarnain says, 'when the promise of my Lord will materialize (that is, the time will come for the Ya'juj Ma'juj to appear), Allah Ta` ala will make this Wall crumble down to ground level.' The proponents of this argument have interpreted the words: وَعْدُ رَبِّي (the promise of my Lord) in this verse in the sense of Qiyamah, the Last Day - although, the words of the Qur'an are not definite and categorical about it. The reason is that the Qur’ anic words: وَعْدُ رَبِّي (the promise of my Lord) carry a very clear sense of their own. So, what is meant here is that the arrangement made by Dhul-Qarnain to block the entry of the Ya'juj Ma'juj may not necessarily remain there, as is, forever. When Allah Ta’ ala wills to have the passage open to them, this Wall will lie demolished. Therefore, it is not necessary that it would happen precisely close to the Qiyamah. Accordingly, all commentators have mentioned both probabilities in the sense of: وَعْدُ رَبِّي (the promise of my Lord). It appears in Tafsir al-Bahr al-Muhit:
وَالوعد یحتمل ان یراد بہ یوم القیٰمۃ ، وان یرادبہ وقت خروج یاجوج و ماجوج
And the promise has the probability that meant by it is the Day of Qiyamah and that meant by it is the time of the emergence of the Ya'juj and Ma'juj.
One way of verifying this could be the eventuality that the Wall lies demolished, the passage has opened up and the onslaught of the Ya'juj and Ma'juj has begun. It does not matter whether its beginning is taken to be from the havoc caused by the Tatar in the sixth century Hijrah, or from the present ascendancy of the peoples of Europe, Russia and China. But, it is evident that the aggressive emergence of these civilized peoples - something taking place in a constitutional and legal framework - cannot be classed as rank disorder which is being particularly pointed out by the Qur’ an and Hadith. The anatomy of havoc given there is that it will unfold in the form of such a magnitude of merciless bloodshed and devastation that it will eliminate the entire human population. Rather, the outcome will, then, be that some nationalities of these very Ya'juj Ma'juj had turned civilized after having moved to this side. They certainly turned out to be the source of great disorder and trial for Islamic coun-tries. But, till now, their savage counterparts who know nothing but bloodshed have not come to this side as destined - and the majority of them are of that kind. These will emerge very close to Qiyamah.
The source of the second argument is the Hadith of Tirmidhi and the Musnad of Ahmad where it is said that the Ya'juj Ma'juj keep digging this Wall every day. But, first of all, Ibn Kathir has declared this Hadith to be ma’ lul (defective despite its apparently correct chain of narrators). Secondly, in the Hadith itself, there is no clarification that the day Ya'juj and Ma'juj will cross over the Wall by virtue of saying Insha'Allah the thing will happen necessarily close to the Qiyamah. Then, the Hadith does not provide any proof either that the whole lot of the Ya'juj and Ma'juj will remain restrained behind the Wall. Even if some groups, or nationalities, from among them were to come to this side by taking some distant and long-winding route, it will still not be too far out an eventuality in the presence of powerful modern ships. In fact, some historians have mentioned that the Ya'juj Ma'juj have found the way to reach this side via long sea travel. If so, the Hadith does not contradict that either.
In short, there is no clear and definite proof in the Qur’ an and Sunnah that goes on to establish that the Wall of Dhul-Qarnain will remain standing right through the last day of Qiyamah. Or, their elementary and insignificant attacks against the human population on this side will not be possible. However, in all certainty, the time of that horrific and devastating onslaught which will destroy the entire human population will be but close to the Qiyamah as has been mentioned repeatedly. To sum up, it can be said that based on the textual authority (nusus) of the Qur'an, and Sunnah, it is not possible to give an absolute verdict that the Wall against the Ya'juj and Ma'juj has disintegrated leaving the passage open. Nor can it be said that, according to the Qur'an, and Sunnah, it is necessary that it survives up to the Qiyamah. Both probabilities exist. And Pure and High is Allah who knows reality best.
Bring me big pieces of iron.” (They proceeded accordingly) until when he leveled up (the gap) between the two cliffs, he said, “Blow.” (They complied) until when he made it (like) fire, he said, “Bring me molten copper, and I will pour it upon this.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Identity of Ya'juj Ma'juj and the Location of the Wall of Dhul-Qarnain
A lot of absurd and strange things disseminated through Isra'ili narratives and historical stories have found currency to the extent that some commentators have also reported them in terms of their historical status, though they themselves do not find them trustworthy. The truth of the matter is that the Qur'an has mentioned it briefly and the Holy Prophet ﷺ has informed his community also about the details as and where necessary. What has to be believed in as part of one's faith is limited to what has been covered in the Qur’ an, and Hadith. Beyond that, whatever historical and geographical information has been provided by commentators, Hadith experts and historians could be correct, or might as well prove incorrect. As for the variant sayings of historians from among those mentioned above, they are based on traces, analogies and conjectures. Whether they are true or false, it simply does not affect what the Qur'an says.
At this place, I would first quote Ahadith which, according to respected Hadith experts, are sound or trustworthy. After that, historical narratives will be taken up to the measure of their need in the present context.
Hadith Reports about Ya'juj Ma'juj
At least this much stands doubtlessly proved from the statements of Qur'an, and Sunnah that Ya'juj Ma'juj are national entities from among human beings. They are the progeny of Sayyidna Nuh (علیہ السلام) very much like them because so says the categorical statement (nass) of the Qur'an: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ which means that all human beings surviving on the Earth after the Flood during the time of Sayyidna Nuh (علیہ السلام) shall all be from among his progeny. Historical narratives converge on the fact that they are of the progeny of Yafith son of Nuh علیہ السلام۔ which is supported by a weak Hadith as well. Regarding the rest of their antecedents, the Hadith of Sayyidna an-Nawwas ibn Sam` an ؓ is most detailed and sound in authority. It has been reported in the Sahih of Muslim and in all books of Ahadith recognized for their authenticity. Hadith experts declare it to be sound and authentic. This Hadith carries details concerning the appearance of Dajjal (anti-Christ), the coming of Sayyidna ` Isa (علیہ السلام) and then, the appearance of Ya'juj Ma’ juj. A translation of this entire Hadith is being given below:
Sayyidna an-Nawwas ibn Sam` an ؓ says that one morning the Holy Prophet ﷺ mentioned Dajjal (anti-Christ) and while doing that he said a few things which showed the low and negative aspect of his profile (such as his being one-eyed). Then, he also said a few things about him to the effect that his emergence was a matter of ominous trial (such as Paradise and Hell being with him and other extra-ordinary aspects of his per-sona). His narration (gripped us with such fear) as if Dajjal was lurking somewhere (in the nearby) grooves of the date palms.
When we presented ourselves before him in the evening, he read our confused inner condition and asked, 'What is the matter with you?' (What did you conclude from what I had said?). We submitted, 'You talked about Dajjal in the morning. Of things you said about him some seemed to belittle the matter of his emergence while you also said other things which seemed to highlight his matter to proportions of a great trial to the extent that we thought he was present close to us in the grooves of the date-palms!' Then he said, 'Not just the Dajjal, there are other trials I fear may afflict you more (that is, the trial of Dajjal is not as great as you have taken it to be). If he appears - and I am among you - I shall confront him personally without you. And if he appears - and I am not among you - everyone will try to confront him in terms of his courage. And Allah is, in my absence, the guardian and protector of all Muslims. (You will recognize him as) a young man - hard curly hair, one eye protruding upwards (blind in the other as in other narratives). And if I can liken him (in this ugly profile) with someone, it is ` Abd al-'Uzza ibn Qatan (an ugly person from the tribe of Banu Khuza` ah during the Jahiliyyah). If a Muslim from among you runs into him, he should recite the initial verses of Surah al-Kahf against him (which will keep him protected from Dajjal). Dajjal will emerge from the empty space between Syria and ` Iraq creating havoc right and left. 0 servants of Allah, you then stay firm against him.' We said, 'Ya RasulAllah, and how long will he tarry on the Earth?' He said, 'Forty days. But, the first day will be equal to one year, and the second day to one month, and the rest of the days equal to the usual.' We said, 'Ya RasulAllah, so on that day which will be equal to one year, shall we be offering (the five-timed) Salah for one day only?' He said, 'No. You will, rather, go by estimating time and offering prayers for the whole year.' We said, 'Ya RasulAllah, how fast will he be moving about the Earth?' He said, 'Fast like the cloud being followed by wind. Then he will pass by a people and ask them to rally round his false beliefs. They will believe in him and respond to his call. Then he will commission the clouds. They will start raining. He will order the Earth. It will turn green and verdant (and herds of cattle will graze therein) and when they return in the evening, their humps shall be much higher than before and their udders shall be full of milk and their waists shall be plumb. Then, Dajjal will pass by another people and invite them to his disbelief. But, they will turn down his invitation. Losing hope, when he goes away from them, these believers will be stricken with famine and nothing of what once belonged to them will remain in their hands. And when Dajjal will walk by this wasteland, he will address it, saying: 'Bring your treasures out.' So, its treasures will start following him like the honeybees follow their queen. Then Dajjal will call a man whose youth shall be in full bloom, strike him with a sword and cut him into two pieces and the two pieces will be placed as far apart as the distance between an archer and his target. Then he will call him. He will come (alive) to Dajjal beaming with joy over his feat. In the meantime, Allah Ta` ala will send down Al-Masih ibn Maryam (Sayyidna ` Isa علیہ السلام). He will alight at the white tower in the eastern part of Dimashq (Damascus) clad in two colored sheets with both hands resting on the wings of angels. When he bows his blessed head, drops of water will drip down from there (as if one has just come out of the shower). And when he raises his head up, from it drop silvery globules like genuine pearls. Any disbeliever who breathes the air from his breath will die that very instant and his breath will reach as far as reaches his glance. Then he will look for him until he will overtake him at the gate of Ludd (still there in Baytul-Maqdis by the same name) and kill him. After that, ` Isa ibn Maryam (علیہما السلام) will come to people whom Allah protected from Dajjal. He will then touch their faces (with compassion for them) and give them the good news of having high ranks in Paradise.
While he would still be in the same state, Allah will reveal to ` Isa (علیہ السلام) : 'Verily, I am going to send forth the kind of men from among servants belonging to Me against whom no two hands will dare fight. So, you assemble and take My servants to the sanctuary of Mount Tur (which Sayyidna ` Isa (علیہ السلام) will do) and would send out Ya'juj and Ma'juj and they will be seen hurtling down from every side. The first wave of them will pass by Bulhairah Tabariyyah. They would drink out everything in it and when others of them will pass by it, (and seeing it dry) they will say: 'Surely, in this, there must have been water earlier in time.'
The prophet of Allah, ` Isa (علیہ السلام) ، and his companions will take refuge on the Mount Tur. Other believers will find sanctuaries in their own fortified places. Food supplies will be there, but it would run short where-upon the head of a bull will be considered better than a hundred dinar. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will turn to Allah (and pray for the removal of their distress which will be answered) and He will send an epidemic (worm in neck) and they will be annihilated en masse to the last person. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will come down from the Mount of Tur and see not a hand-span worth of land remaining unfilled with corpses and (because of their decomposition) the place will be reeking with a strong stench. (Seeing this state of affairs) the prophet of Allah, 'Isa, and his companions will turn to Allah (praying for the removal of this distress as well which Allah will answer). He will send birds with necks like the neck of a camel. They will haul these corpses and throw them at the place where Allah wills (according to some narratives, they will put them away into the sea).
After that, Allah Ta’ ala will send rains. No clay home in the villages and no Bedouin tent in the desert will remain without it. Lands will be washed clean and left like mirror. Then, Allah Ta’ ala will tell the Earth, 'Grow your fruits and unravel the abundance of your blessings.' (And so it shall be and such shall be the bliss of increase that) one pomegranate will suffice as food for a group of people. And its shell will be used to make canopies for protection against the Sun and milk will be so blessed as to suffice for a large number of people. Milk from one cow will be enough for everyone in a tribe and milk from one goat will be adequate for a whole clan. (After forty years of this period of extra-ordinary abundance, peace and protection, when the time due for Qiyamah will draw near) Allah Ta` ala will send a pleasant wind which will cause their armpits to be benumbed and the soul of every believer and every Muslim will be taken away. Left there will be the worst among human beings, the wicked and the disbelieving ones, who will indulge in shame and outrage on the Earth like donkeys. And it is against them that the Hour will stand activated.'
As for the story of Ya'juj and Ma'juj, the narration of Sayyidna ` Abd al-Rahman ibn Yazid ؓ deals with it in greater detail. It says that once they pass by Buhairah Tabariyyah, Ya’ juj and Ma’ juj will climb Jabal al-Khamar, a mountain from among the mountains of Baytul-Maqdis, and say, 'We have killed whoever there was on the Earth. Come, let us now kill whoever there is out in the skies." So they will shoot their arrows towards the sky and Allah will make their arrows return back to them smeared with blood (so that those dim-witted people are pleased with the prospect that they have done away with whoever there was in the skies).
About the story of Dajjal, the narration of Sayyidna Abu Said al-Khudri ؓ adds that Dajjal will stay away from al-Madinah al-Munawwarah. When it will not be possible for him to reach even the link roads leading to it, he will come to a saline tract of land close to Madinah. At that time, a man will come out to confront him and this man will be the best of men at that time (or, among the best of men). Addressing him, he will say, 'I am certain that you are the Dajjal about whom the Holy Prophet ﷺ had told us.' (Hearing this), Dajjal will start saying, 'Tell me, O people, if I kill this man, then make him alive, will you still doubt the thing (about my being God)?' They said, 'No.' So he will kill him and then bring him back to life whereupon he will tell Dajjal, 'By Allah, now I have become more certain that you are the Dajjal.' Hence, Dajjal would want to kill him (all over again), but he will remain unable to enforce it. (Sahih Muslim)
According to a narration of Sayyidna Abu Said al-Khudri ؓ appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet ﷺ said, "On the day of Qiyamah, Allah Ta` ala will ask Sayyidna Adam (علیہ السلام) ، 'raise the Hell-bound from your progeny.' He will wonder, 'my Lord, who are they?' Then, the Divine command will go forth that nine hundred and ninety nine of every one thousand are Hell-bound with only one bound to go to Paradise. Scared, the noble Sahabah asked, 'Ya Rasulallah, 'who from among us shall be the one bound to go to Paradise?' Thereupon, he said, 'do not worry because out of these nine hundred and ninety nine Hell-bound people, there will be only one from among you while, ratio-wise, there will be a thousand from among the Ya'juj Ma'juj.' According to a narration of Sayyidna ` Abdullah ibn ` Umar ؓ in the Mustadrak of al-Hakim, the Holy Prophet ﷺ said that Allah Ta` ala divided all human beings into ten parts. Nine of these belong to Ya'juj Ma'juj while the remaining one part covers the human beings of the whole world. (Ruh al-Ma` ani)
After having quoted these narrations in al-Bidayah wa an-Nihayah, Ibn Kathir has written that it tells us that the number of Ya'juj Ma'juj is significantly higher than the entire human population.
According to a narration of Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ appearing in the Musnad of Ahmad and Abu Dawud with sound chains of authority, the Holy Prophet ﷺ said that ` Isa (علیہ السلام) will live on the Earth for forty years after his descension. As for the narration in Muslim which puts this duration of stay at seven years, it has been rated as less in strength or having some unapparent meaning (marjuh or mu'awwal) by Hafiz in Fath al-Bari who has declared the very period of forty years as correct. Then there are clarifications in Ahadith which report that this whole period will be marked with peace and blessings. Absolutely no malice and hostility will exist among people, none even between any two of them. (Muslim and Ahmad)
Al-Bukhari reports from Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet ﷺ said that the Hajj and ` Umrah of Baytullah will continue even after the emergence of Ya'juj Ma'juj. (Tafsir Mazhari)
Al-Bukhari and Muslim report from Umm al-Mu'minin, Sayyidah Zainab bint Jahsh ؓ that one day the Holy Prophet ﷺ woke up from sleep with his blessed face red while he was saying:
لا الٰہ اِلاَّ اللہ ویل للعرب من شرقد اقترب فتح الیوم من ردم یأجوج ومأجوج مثل ھذہ و حلّق تسعین
'La ilaha Wallah. Alas for Arabia! Evil is drawing near. To-day, a part of the Wall of Ya'juj Ma'juj has opened up like this' and he made a ring by joining the tips of his thumb and index finger (to indicate the size of the hole in the Wall).
Umm al-Mu'minin, Sayyidah Zainab ؓ says that following his statement, we submitted, 'Ya RasulAllah, is our destruction possible even when we have righteous people among us?' He said, 'Yes, it is - (particularly) when evil (khabath) abounds' (similar reports appear in the two Sahihs from Sayyidna Abu Hurairah ؓ ، as in al-Bidayah wa an-Nihayah of Ibn Kathir). That a hole was made into the Wall of Ya'juj Ma'juj to the measure shown in the Hadith could be taken in the real sense and also in a figurative one which would indicate the weakening of the Wall made by Dhul-Qarnain. (Ibn Kathir, Abu Hayyan)
The Musnad of Ahmad, Tirmidhi and Ibn Majah report from a narration of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said: Ya'juj Ma'juj keep digging through the Wall of Dhul-Qarnain. Doing it every day they reach the farthest part of this iron Wall so close as would make the light on the other side become visible to them. But, at that point, they say that they would dig all the way through it the next day, and return. However, Allah Ta’ ala makes it as strong as it was all over again. Then comes the next day and they start anew to dig through it. This cycle of their effort to dig and demolish and that of mending and fortifying from Allah's side will continue until such time up to which Allah Ta’ ala intends to hold back Ya'juj Ma'juj. And when He intends to release them, they will dig, reach the farthest limit and say, 'If Allah wills, we shall go across it tomorrow.' (By making their effort dependent on the name and will of Allah, they will have the taufiq to succeed) So, when they return the next day as usual, they will find the remaining non-dug portion of the Wall as they had left it and this they will demolish and go across.
Tirmidhi has reported this narration on the authority of Abu ` Aw nah, Qatadah, Abi Rafi', Abu Hurairah ؓ ، in that order, and then he has said: غریب لا نعرفہ الا من ھذا الوجہ (Unfamiliar. We do not know it except from this source). Ibn Kathir has also reported this narration in his Tafsir and then he has this to say:
اسنادہ جِیّد قوی ولکن متنہ فی رفعہ
Its chains of narrators are good and strong, but its text in the matter of its ascension (the effort to raise the channel of transmission up to attribute it the Holy Prophet is not supported by stronger sources).
Ibn Kathir comments on this Hadith in al-Bidayah wa an-Nihayah: If it is held to be correct that this Hadith is not marfu' (traceable in ascending order to the Holy Prophet ﷺ), instead, is a narration from Ka'b al-Ahbar, then, it becomes clear that it is not worthy of trust. Now there is another possibility. The narration is regarded to be free from any error made by the narrator. It is given the status of the very saying of the Holy Prophet ﷺ ، then, it would mean that this action of digging the Wall by Ya'juj Ma'juj will start at the time when the hour of their emergence draws close. And as for the statement of the Qur'an, that is, no hole can be made in this Wall, it refers to the time when Dhul-Qarnain had made it. This leaves no contradiction here. Moreover, it could also be said that breaking a hole into the Wall means a hole which goes all the way through it - and this narration states it clearly that this hole does not go all the way through it. (Al-Bidayah, p. 12, v. 2)
In Fath al-Basri, (رح) . Hafiz ibn Hajar has reported this Hadith with reference to ` Abd ibn Humaid and Ibn Hibban as well and said that they all narrate from Qatadah and some of their narrators are the authorities of the Sahih of al-Bukhari. Then, he has not entertained any doubt about the Hadith being rated as mares` (ascending to the Holy Prophet ﷺ). Then he says with reference to Ibn al-Arabi that this Hadith contains three Divine signs, that is, miracles: (1) That Allah Ta’ ala did not let their minds think of the alternative of continuing their digging operation round the clock including the day and night both. If so, it would have not been at all difficult for a people with so many of them to work in shifts of day and night with specified assignment of duties. (2) That their minds were turned away from taking the option of scaling over the Wall by using artifices and devices. Although, from a narration of Wahb ibn Munabbih, it becomes clear that these people tilled the land which also yielded fruits and they used instruments of many kinds in this process. It should have not been difficult for them under these circumstances to assemble together the means of scaling the Wall. (3) That for such a long time it never occurred to them that they should have said, Insha'Allah: If Allah wills, and that this statement will issue forth through their speech only when the time of their emergence will come close.
Ibn al-Arabi has said that this Hadith also tells us that there are people among the Ya'juj Ma'juj who believe in the existence of Allah and in His Will. Then, it is also possible that Allah Ta` ala may cause this statement to issue forth through their speech without having any belief and they find their job all done with its barakah (ashrat as-saah by as-Sayyid Muhammad, p. 154). But, what is obvious here is that they too have received the call of the blessed prophets. Otherwise, according to the textual authority of the Qur'an (nass), they should not be subjected to the punishment of Jahannam: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And it is not Our way to punish [ anyone ] unless We send a messenger - al-Isra', 17:15). This tells us that the invitation to believe has reached them too. But, they chose to stick by their denial. However, there will also be some people among them who would be subscribing to the view that Allah exists and that He has intention and will - though, having this much of a belief is not sufficient for 'Iman or faith, unless there is the essential faith in Prophet-hood and Hereafter. However, the saying of 'Insha'Allah': If Allah wills, despite Kufr (disbelief), is not a far out possibility.
Conclusions drawn from the narrations of Hadith
That which stands proved about Ya'juj Ma'juj from the statements of the Holy Prophet ﷺ as in the Ahadith cited above is given below:
(1) Yajuj Ma'juj are the progeny of Sayyidna Nuh (علیہ السلام) like the rest of human beings. The majority of Hadith experts and historians identify them as the progeny of Yafith, the son of Nuh (علیہ السلام) . And it is also obvious that the progeny of Yafith son of Nuh (علیہ السلام) had spread itself out far and wide among different tribes, nationalities and many a populated areas between the period of Sayyidna Nub (علیہ السلام) and that of Dhul-Qarnain. Thus, it is not necessary that the races known as Ya’ juj Ma’ juj were pinned down as a whole exclusively behind the Wall of Dhul-Qarnain. There must have been some of their tribes and nationalities living on the other side of the Wall of Dhul-Qarnain. However, it can be said that the savage killers and destroyers among them were restrained through the Wall of Dhul-Qarnain. Historians refer to them generally as Turks, Mangkhol or Mongols. But, from among these, the name of Yajuj Ma’ juj applies only to the savage, uncivilized, blood-thirsty tyrants who remained untouched by civilization. The Turks, Mangkhols or Mongols who became civilized stand unsubstantiated by this name.
(2) The number of Ya’ juj Ma’ juj is several times higher than the number of the human beings of the whole world, at least at the ratio of one to ten. (Hadith #2)
(3) The tribes and nationalities of Ya’ juj Ma'juj stopped from crossing over to the other side of the Wall of Dhul-Qarnain will remain so restrained right through the close of the zero Hour of the Last Day of Qiyamah. The time destined for their emergence will be preceded by the appearance of Mahdi and Masih (علیہم السلام) and that of Dajjal (the anti-Christ). They will be released exactly after 'Isa (علیہ السلام) has descended and has killed Dajjal. (Hadith #1)
(4) At the time Ya'juj Ma'juj are to be released, the Wall of Dhul-Qarnain will crumble down all leveled to the ground (verse 18:98). The merciless hordes of Ya'juj Ma'juj would present an spectacle when, coming down from the mountain slopes all simultaneously, the speed of their descent would give the impression that they are sliding down to the ground en masse. These countless savage humans will hit the whole earth and its population. No one would be able to stand up against the killing and plunder by them. The apostle of Allah, Sayyidna ` Isa (علیہ السلام) will, under Divine command, take refuge on Mount Tur along with his believing companions. People in other habitations of the world will seek asylum in available safe places. When supplies run out, necessities of life will become highly expensive. As for the rest of human population, these savages will finish them off and lick out their rivers. (Hadith #1)
(5) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions that these countless locust like peoples will be destroyed simultaneously. The earth will be covered up with their dead bodies and the stench from which would make human rehabilitation on the earth difficult. (Hadith #1)
(6) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions once again that their dead bodies would be disposed of into the sea or made to disappear altogether and the whole earth will be washed clean through a universal rain. (Hadith #1)
(7) After that, there shall come a reign of peace lasting for nearly forty years. The earth will open the gates of its blessings. No one will re-main poor and needy. No one will hurt or harass anyone. Peace and comfort shall prevail universally. (Hadith #3)
(8) During this period of peace, the Hajj and ` Umrah of Baytullah will continue. (Hadith #4) As for the death of Sayyidna ` Isa (علیہ السلام) and his burial in the Sacred Mausoleum, it already stands proved from the narrations of Hadith. This too will transpire when he will travel to Hijaz for Hajj or ` Umrah. (As reported by Muslim from Sayyidna Abu Hurairah ؓ - explanatory note). After that, he will die in al-Madinah al-Taibah and buried in the Sacred Mausoleum.
(9) During the later period of the life of the Holy Prophet ﷺ ، he was shown a dream activated through a revelation (wally) that a hole had opened up in the Wall of Dhul-Qarnain, which he declared to be a sign of impending evil for Arabia. Some Hadith experts (al-mulhaddithin) have interpreted the opening of a hole in this Wall as real. Some others have taken it figuratively in the sense that this Wall of Dhul-Qarnain has become weak, the time of the emergence of Ya'juj Ma'juj has come close and its effects will show up in the form of Arab decline. Allah knows best.
(10) After his descent, he will stay on the earth for forty years. (Hadith #3) Earlier than him, the period of Mahdi (علیہ السلام) will also be that of forty years, part of which will feature the confluence and cooperation of both. In his book, Ashrat al-Sa` ah (p.145), Sayyid Sharif Barzanji has said that the period of Sayyidna ` Isa (علیہ السلام) will follow the killing of Dajjal and the peace prevailing thereafter and extend to forty years. This will make his total stay in the world for a period of forty-five years. And, it has been mentioned on page 112 that Mahdi (علیہ السلام) will appear a thirty plus years before Sayyidna ` Isa (علیہ السلام) and the total period credited to him will be that of forty years. Thus, the presence of the two blessed souls shall coincide for a number of five, or seven years, and both their periods will be marked by a reign of justice throughout the world. The earth will open up the gates of its blessings, neither will anyone remain poor, nor will anyone bear malice and hostility against anyone else. Of course, the great trial of the appearance of Dajjal will hit the whole world during the later period of Mahdi (علیہ السلام) - with the exception of Makkah, Madinah, Baytul-Maqdis and the Mount of Tur. This trial will be the greatest as compared to the rest of the trials the world has faced. Dajjal and his disorder will last for forty days only. But, out of these forty days, the first day will be that of one year, the second day that of one week and the rest of days will be like they usually are. One way this can happen is that these days are really made to be that long - because, during those later times, nearly all events will be extraordinary and miraculous in nature. Then, it is also possible that the days and nights keep alternating as they usually do. But, it stands proved from Hadith that Dajjal would be a great magician. When so, it is also possible that, under the spell of his magic, common people remain unable to notice this revolutionary change in the alternation of days and nights and continue seeing this phenomena as nothing but one usual day. As for the injunction in Hadith of performing Salah during that day on the estimated analogy of usual days, it also seems to support the assumption that the days and nights would be changing really, but people would not realize it cognitively. Therefore, in this day of one year, the order given was to perform Salah for three hundred sixty days. Otherwise, had the day been really one day only, the rules of the Shari` ah would have required only five Salahs as obligatory for one day as such. In short, the total period of Dajjal will have forty such days.
After that, Sayyidna ` Isa (علیہ السلام) will descend, kill the Dajjal and put an end to the disorder created by him. However, quite close to that the Ya'juj Ma'juj will emerge unleashing another spate of disorder, pillage and killing. But, the period of their presence will not go beyond a few days when they too will be destroyed all simultaneously as a result of the prayer of Sayyidna Isa (علیہ السلام) . In short, there will be two ominous trials of Dajjal and Ya'juj Ma'juj during the later period of Sayyidna Mahdi (علیہ السلام) and the early period of Sayyidna ` Isa (علیہ السلام) which will shake the people of the entire earth upside down. Before and after these counted few days, however, the whole world will experience justice, peace and blessings. During the period of Sayyidna ` Isa (علیہ السلام) ، there will remain on the earth no creed and religion other than Islam. The earth will start sending forth its hidden treasures. No one will remain poor and needy. Even beasts and poisonous life forms will not hurt anyone.
An essential point of guidance:
As far as the information given above about the Ya'juj Ma'juj and the Wall of Dhul-Qarnain, these have been communicated to the Muslim Ummah by the Qur’ an, and the Ahadith of the Holy Prophet ﷺ . Believing in it as such is necessary and opposition, impermissible. Now there remains the area of geographical and racial investigation as to questions like - Where is the wall of Dhul-Qarnain located? Who are these people called Ya'juj Ma'juj? Where do they live now? Here, it can be said that no Islamic 'Aqidah (article of faith) depends on knowing this, nor does the understanding of any verse of the Qur’ an hinge on it. But, the religious scholars of the Muslim Ummah, only in order to answer the absurdities dished out by antagonists and to provide additional insight, have discussed this subject in details. A part of it is being reported here.
Views of Muslim scholars
In his Tafsir, al-Qurtubi has reported from as-Suddiyy that twenty-one of the twenty-two tribes of Ya'juj Ma'juj were shut off by the Wall of Dhul-Qarnain. One of their tribes was left out on the inner side of the Wall of Dhul-Qarnain. They are Turks. After that, al-Qurtubi says that the sayings of the Holy Prophet ﷺ about the Turks resemble the Ya'juj Ma'juj and that the incidence of a war between them and Muslims during the later times appears in a hadith of the Sahih of Muslim. At present, he continues: A large number of Turk people are arrayed against Muslims. Only Allah knows their exact number and only He can save Muslims from their evil. It appears as if they are the Ya’ juj Ma'juj - or, at least, are their forerunners. (Al-Qurtubi, p. 58, v.11) (Al-Qurtubi belongs to the sixth century of Hijrah when the Tatar onslaught came and destroyed the Islamic Caliphate. This great upheaval is well known in Islamic history and the Tatars are reputed to be from the Mongol or Mongkhol Turks). But, as for al-Qurtubi, he has simply said that they resembled the Ya'juj Ma'juj and could be their forerunners. He has not identified the havoc caused by the Tatars as the emergence of the Ya'juj Ma'juj which is one of the signs of the coming of the last day of Qiyamah. The reason is that the Hadith of the Sahih of Muslim mentioned above makes it clear that this emergence will come to pass after the descent of Sayyidna ` Isa (علیہ السلام) during his period.
Therefore, ` Allamah 'Alusi has, in his Tafsir Ruh al-Ma` ani, strongly refuted the position of those who have taken the Tatars as the Ya’ juj Ma'juj. According to him, the very thought is a flagrant error and certainly an opposition to the textual authority of Hadith. However, this much he too said that this havoc, no doubt, did resemble the havoc to be caused by the Ya'juj Ma'juj. (Ruh, p. 44, v. 16) It proves that the view of some contemporary historians who take modern Russia or China or both as the Ya'juj and Ma'juj would have not been really wrong. However, the condition is that they should have meant by it the same thing said by al-Qurtubi and al-'Alusi, that is, the upheaval caused by them resembled that of the Ya’ juj and Ma'juj. But, declaring it to be the very emergence of the Ya’ juj Ma'juj - something reported in the Qur'an, and Hadith as signs of Qiyamah and which was due to come after the descent of Sayyidna ` Isa (علیہ السلام) - is absolutely wrong. The approach is erroneous and it betrays a rejection of the textual authority (nusus) of Hadith.
Famous historian, Ibn Khaldun has taken up this subject in the prolegomena of his history. As part of his description of the sixth kingdom, he has alluded to the geographical location of the Ya'juj Ma'juj and the Wall of Dhul-Qarnain as follows:
"Inhabiting towards the west, in the ninth part of the seventh kingdom, there are tribes of Turks called قنجاق (qinjaq) [ Qipcaq or Qypchaq as in Bertold Spuler ] and چرکس (Cherkess) [ Circassians, the Caucasian people, as in Spuler ]. The eastern side is populated by the Ya'juj Ma'juj. In between the two, Mount Caucasus draws the line of demarcation. It has been mentioned earlier that it begins from al-bahr al-muhit located in the east of the fourth kingdom and goes up to the northern end of the kingdom. Then, receding away from al-bahr al-muhit, it continues in a north-western direction and enters the ninth part of the fifth kingdom. From here, it reverts to its first direction until it enters the ninth part of the seventh kingdom. Once it reaches there, it goes from the south in a north-western direction. Located in between this mountain range is the 'Wall of Alexander.' It is situated in the middle of the ninth part of the seventh kingdom as we have identified earlier and the Qur'an too informs us about it.
In his book of geography, ` Abdullah ibn Khurdazbih has reported the dream of the ` Abbasi Khalifah, Wathiq Billah in which he had seen that the Wall had opened up. As a result, he woke up all upset and sent his emissary, Sallam on a fact-finding mission. On his return, he reported the condition and distinct features of this very Wall." (Muqaddimah ibn Khaldun, p. 79)
That Wathiq Billah, the Abbasi Khalifah sent an observer group to investigate the Wall of Dhul-Qarnain and that it did return after having made the investigation has been mentioned by Ibn Kathir too in al-Bidayah wa an-Nihayah. Also said there is that this Wall has been made in iron with huge locked gates and is located towards the north-east. After narrating the event, Tafsir Kabir and al-Tabari add: One who comes back after having seen the Wall reaches the barren fields facing Samarkand in the company of guides. (Tafsir Kabir, v. 5, p. 513)
The great scholar of Islam and my revered teacher, Maulana Anwar Shah Kashmiri has mentioned Ya’ juj Ma’ juj and the Wall of Dhul-Qarnain in his book, عقیدہ الاسلام فی حیاۃ عیسٰی (علیہ السلام) . Though it is an adjunct of his book yet, whatever he has mentioned there measures up to the highest level of investigation and Tradition. He said: To remain protected against the plunder and devastation by mischievous and savage human beings walls have been built on the earth, not simply at one place but at several places. Different kings have built these at various places during different ages. Most famous and the largest among these is the Great Wall of China. Its length given by Abu Hayyan al-Andulusi (the royal historian of the Iranian Court) is twelve hundred miles. It was founded by Faghfur, the Emperor of China, and that the date of its inception goes back to three thousand four hundred and sixty years after the advent of Sayyidna Adam (علیہ السلام) ، and also that the Moghul people (Mongol or Mongkhol) call this Great Wall, 'atkuwah', and the Turks, 'burqurqah. Then he has acknowledged that several walls of this nature are found at other places as well.
Our leading fellow-servant of the Faith, Maulana Hifzur-Rahman Sihwarwi, may he rest in peace, has given a well-documented historical detail elaborating the statement of Shaykh Kashmiri in his well-known book, Qasas al-Qur'an. A gist is given below:
The range of the evil savagery of Ya'juj Ma'juj was so extensive that, on the one hand, the people of southern Caucasia suffered from their tyrannical onslaughts while on the other hand, the inhabitants of Tibet and China also served as sitting targets of their savagery. It was to stay safe from these very Ya'juj Ma'juj that protective walls were built at various place during different ages. The largest among these is the Great Wall of China mentioned earlier.
The second Wall is located near Bukhara and Tirmidhi in Central Asia. It is situated at a place called Darband (meaning 'blocked passage' ). This Wall was there during the time of the famous Moghul king, Taimur Lang (Timur, the Lame; Tamerlane). The German confidant of the Roman King, Cella Berger, has mentioned him in his book. Kilafchu, the emissary of Castille, the King of Andulusia has also referred to him in his travelogue. When he presented himself as the emissary of his King before Taimur, he had passed by this spot. He writes that the Wall of Bab al-Hadid (Iron Gate) is situated on the route coming from Mousel and which lies in between Samarkand and India. (From Tafsir Jawahir al-Qur'an by al-Tantawi, v. 9. p. 198)
The third Wall is located in Daghistan in Russia. This too is famous by the name of Darband (blocked passage) and Bab al-Abwab (The Gate of gates). Yaqut al-Hamawi in Mu'jim al-Buldan, al-Idrisi in al-Jughrafiah and Bustani in Dairatul-Ma’ arif have described these in great details, a gist of which is as follows:
"In Daghistan, 'Darband' is a Russian city. It is situated on the western shore of Bahr Khadir (Caspian Sea), latitude 43.3 North and longitude 48.15 east. It is also called 'Darband Nausherwan'. Another name for it, 'Bab al-Abwab,' is also famous."
The fourth Wall is located in the higher parts of Caucasia towards the west of this very 'Bab al-Abwab where, in between two mountains, there is a pass well known as the Daryal Pass. This fourth Wall is right here and is known as the Wall of Qafqaz or Mount Qoqa or Koh Qaf (Caucasus). About it, Bustani writes:
"And close to it (the Wall of Bab al-Abwab), there is another Wall which goes on extending towards the West. In all likelihood, this may have been built by the people of Faris (Persia) as a measure of defense against the northern Berbers. Since the identity of its founder was not authentically known, some people have attributed it to Alexander while some others have ascribed it to Cyrus and Nausherwan. And Yaqut says that it has been constructed with molten copper." (Da'iratul-Ma` arif, v. 7, p. 651; Mu` jimul-Buldan, v. 8, p. 9)
Since all these Walls are in the North and have been built for a single need, therefore, difficulties have come up in determining as to which of these is the Wall of Dhul-Qarnain. And the major confusion has showed up in the case of the last two Walls because the name of both the places is Darband and there is a Wall also present at both. Out of the four Walls mentioned above, the Great Wall of China is the longest and the oldest. About it, no one says that it is the Wall of Dhul-Qarnain. Then, instead of being in the North, it is in the Far East - and that it is in the North is clear as indicated by the Qur'an al-Karim.
Now, the thing revolves between the remaining three Walls which happen to be but in the North. Out of these, speaking generally, historians – Mas’ udi, Istakhri, Hamawi and others - identify the Wall located in Daghistan, or at Darband in the Caucasian territory of Bab al-Abwab by the Caspian Sea as the Wall of Dhul-Qarnain. Historians who have called the Wall and Darband of Bukhara and Tirmidh as being the Wall of Dhul-Qarnain have, most likely, been confused because of the common factor of the word, Darband. At this point, its location stands nearly fixed. Now, it can be said that it is situated in Bab al-Abwab by the Darband of Caucasia in the territory of Daghistan, or is located even at a higher altitude of the Mountain of Qafqaz or Qaf (Caucasus). As for a Wall being there on both these places is a fact proved by historians.
By way of further refinement in between the two probabilities given above, my revered teacher, Maulana Sayyid Muhammad Anwar Shah has, in ` Aqidatul-Islam,' given preference to the Wall of Koh Qaf (Qafqaz: Caucasus) as being the Wall built by Dhul-Qarnain. (` Aqidatul-Islam, p. 297)
The Wall of Dhul-Qarnain: Is it still there? Will it be there until Qiyamah? Or, has it disintegrated?
Historians and geographers of Europe do not recognize the presence of any of these northern Walls in our time, nor do they admit that the passage of the Ya'juj and Ma'juj is still blocked. On that basis, some Muslim historians have also started saying and writing that the event of the emergence of the Ya'juj and Ma'juj mentioned in the Qur’ an, and Hadith has already taken place. Some of them have declared the great onslaught of Tatars in the sixth century Hijrah as being the emergence of Ya'juj and Ma'juj mentioned by the Qur’ an and Hadith. Still others have found it sufficient to equate the contemporary rise of the Russian, Chinese and European peoples with the emergence of the Ya'juj and Ma'juj and have thereby closed the case conveniently. But, all this is - as stated earlier with reference to Ruh al-Ma` ani - totally wrong. To say that the particular emergence of the Ya'juj and Ma'juj mentioned by the Qur'an was a sign of Qiyamah translates as a denial of Sahih Ahadith. The Sahih Hadith of Muslim narrated by al-Naas ibn Sam` an, and others says that Qiyamah will come after three events have taken place. These events will be the emergence of Dajjal (anti-Christ), the descent of Sayyidna ` Isa (علیہ السلام) and the killing of Dajjal. How can it be said that it has already come to pass! The reason is obvious. The Dajjal has not emerged. Sayyidna ` Isa (علیہ السلام) has yet to descend. And there is no doubt about it.
Nevertheless, it is not counter to any textual authority (pass) of Qur’ an, and Sunnah that the Wall of Dhul-Qarnain may have disintegrated now and some people from among the Ya'juj Ma'juj may have come on this side. However, this will remain subject to the condition that one admits that their last and the most massive onslaught, which will prove to be the destroyer of the entire human population, has not come yet. In fact, it will come after the great manifestation of the signs of Qiyamah mentioned earlier, that is, the appearance of the Dajjal and the descent of Sayyidna ` Isa (علیہ السلام) etc.
The considered view of ` Allamah Kashmiri (رح) in this matter is that the European assertion that they have scanned the whole world and have found no trace of this Wall bears no weight. First of all, the reason is that they themselves have clearly admitted that, despite having reached the zenith of travel and research, there remain many forests, rivers and islands about which they had been unable to collect information. Then, not too remote is the probability that the Wall, despite being present, may now have taken the form of a mountain because of mountains crumbling and joining together. But, no absolute textual authority (nass) contradicts the fact of this Wall disintegrating before Qiyamah, or of some people from the Ya'juj Ma’ juj crossing over to this side by taking some distant and long-winding route.
The strongest argument put forward in favor of this Wall of Dhul-Qarnain surviving until the last day of Qiyamah is based on the statement of the Qur’ an: فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ (98). Here, Dhul-Qarnain says, 'when the promise of my Lord will materialize (that is, the time will come for the Ya'juj Ma'juj to appear), Allah Ta` ala will make this Wall crumble down to ground level.' The proponents of this argument have interpreted the words: وَعْدُ رَبِّي (the promise of my Lord) in this verse in the sense of Qiyamah, the Last Day - although, the words of the Qur'an are not definite and categorical about it. The reason is that the Qur’ anic words: وَعْدُ رَبِّي (the promise of my Lord) carry a very clear sense of their own. So, what is meant here is that the arrangement made by Dhul-Qarnain to block the entry of the Ya'juj Ma'juj may not necessarily remain there, as is, forever. When Allah Ta’ ala wills to have the passage open to them, this Wall will lie demolished. Therefore, it is not necessary that it would happen precisely close to the Qiyamah. Accordingly, all commentators have mentioned both probabilities in the sense of: وَعْدُ رَبِّي (the promise of my Lord). It appears in Tafsir al-Bahr al-Muhit:
وَالوعد یحتمل ان یراد بہ یوم القیٰمۃ ، وان یرادبہ وقت خروج یاجوج و ماجوج
And the promise has the probability that meant by it is the Day of Qiyamah and that meant by it is the time of the emergence of the Ya'juj and Ma'juj.
One way of verifying this could be the eventuality that the Wall lies demolished, the passage has opened up and the onslaught of the Ya'juj and Ma'juj has begun. It does not matter whether its beginning is taken to be from the havoc caused by the Tatar in the sixth century Hijrah, or from the present ascendancy of the peoples of Europe, Russia and China. But, it is evident that the aggressive emergence of these civilized peoples - something taking place in a constitutional and legal framework - cannot be classed as rank disorder which is being particularly pointed out by the Qur’ an and Hadith. The anatomy of havoc given there is that it will unfold in the form of such a magnitude of merciless bloodshed and devastation that it will eliminate the entire human population. Rather, the outcome will, then, be that some nationalities of these very Ya'juj Ma'juj had turned civilized after having moved to this side. They certainly turned out to be the source of great disorder and trial for Islamic coun-tries. But, till now, their savage counterparts who know nothing but bloodshed have not come to this side as destined - and the majority of them are of that kind. These will emerge very close to Qiyamah.
The source of the second argument is the Hadith of Tirmidhi and the Musnad of Ahmad where it is said that the Ya'juj Ma'juj keep digging this Wall every day. But, first of all, Ibn Kathir has declared this Hadith to be ma’ lul (defective despite its apparently correct chain of narrators). Secondly, in the Hadith itself, there is no clarification that the day Ya'juj and Ma'juj will cross over the Wall by virtue of saying Insha'Allah the thing will happen necessarily close to the Qiyamah. Then, the Hadith does not provide any proof either that the whole lot of the Ya'juj and Ma'juj will remain restrained behind the Wall. Even if some groups, or nationalities, from among them were to come to this side by taking some distant and long-winding route, it will still not be too far out an eventuality in the presence of powerful modern ships. In fact, some historians have mentioned that the Ya'juj Ma'juj have found the way to reach this side via long sea travel. If so, the Hadith does not contradict that either.
In short, there is no clear and definite proof in the Qur’ an and Sunnah that goes on to establish that the Wall of Dhul-Qarnain will remain standing right through the last day of Qiyamah. Or, their elementary and insignificant attacks against the human population on this side will not be possible. However, in all certainty, the time of that horrific and devastating onslaught which will destroy the entire human population will be but close to the Qiyamah as has been mentioned repeatedly. To sum up, it can be said that based on the textual authority (nusus) of the Qur'an, and Sunnah, it is not possible to give an absolute verdict that the Wall against the Ya'juj and Ma'juj has disintegrated leaving the passage open. Nor can it be said that, according to the Qur'an, and Sunnah, it is necessary that it survives up to the Qiyamah. Both probabilities exist. And Pure and High is Allah who knows reality best.
So they (Ya’jūj and Ma’jūj) were not able to climb it, nor were they able to make a hole in it.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Identity of Ya'juj Ma'juj and the Location of the Wall of Dhul-Qarnain
A lot of absurd and strange things disseminated through Isra'ili narratives and historical stories have found currency to the extent that some commentators have also reported them in terms of their historical status, though they themselves do not find them trustworthy. The truth of the matter is that the Qur'an has mentioned it briefly and the Holy Prophet ﷺ has informed his community also about the details as and where necessary. What has to be believed in as part of one's faith is limited to what has been covered in the Qur’ an, and Hadith. Beyond that, whatever historical and geographical information has been provided by commentators, Hadith experts and historians could be correct, or might as well prove incorrect. As for the variant sayings of historians from among those mentioned above, they are based on traces, analogies and conjectures. Whether they are true or false, it simply does not affect what the Qur'an says.
At this place, I would first quote Ahadith which, according to respected Hadith experts, are sound or trustworthy. After that, historical narratives will be taken up to the measure of their need in the present context.
Hadith Reports about Ya'juj Ma'juj
At least this much stands doubtlessly proved from the statements of Qur'an, and Sunnah that Ya'juj Ma'juj are national entities from among human beings. They are the progeny of Sayyidna Nuh (علیہ السلام) very much like them because so says the categorical statement (nass) of the Qur'an: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ which means that all human beings surviving on the Earth after the Flood during the time of Sayyidna Nuh (علیہ السلام) shall all be from among his progeny. Historical narratives converge on the fact that they are of the progeny of Yafith son of Nuh علیہ السلام۔ which is supported by a weak Hadith as well. Regarding the rest of their antecedents, the Hadith of Sayyidna an-Nawwas ibn Sam` an ؓ is most detailed and sound in authority. It has been reported in the Sahih of Muslim and in all books of Ahadith recognized for their authenticity. Hadith experts declare it to be sound and authentic. This Hadith carries details concerning the appearance of Dajjal (anti-Christ), the coming of Sayyidna ` Isa (علیہ السلام) and then, the appearance of Ya'juj Ma’ juj. A translation of this entire Hadith is being given below:
Sayyidna an-Nawwas ibn Sam` an ؓ says that one morning the Holy Prophet ﷺ mentioned Dajjal (anti-Christ) and while doing that he said a few things which showed the low and negative aspect of his profile (such as his being one-eyed). Then, he also said a few things about him to the effect that his emergence was a matter of ominous trial (such as Paradise and Hell being with him and other extra-ordinary aspects of his per-sona). His narration (gripped us with such fear) as if Dajjal was lurking somewhere (in the nearby) grooves of the date palms.
When we presented ourselves before him in the evening, he read our confused inner condition and asked, 'What is the matter with you?' (What did you conclude from what I had said?). We submitted, 'You talked about Dajjal in the morning. Of things you said about him some seemed to belittle the matter of his emergence while you also said other things which seemed to highlight his matter to proportions of a great trial to the extent that we thought he was present close to us in the grooves of the date-palms!' Then he said, 'Not just the Dajjal, there are other trials I fear may afflict you more (that is, the trial of Dajjal is not as great as you have taken it to be). If he appears - and I am among you - I shall confront him personally without you. And if he appears - and I am not among you - everyone will try to confront him in terms of his courage. And Allah is, in my absence, the guardian and protector of all Muslims. (You will recognize him as) a young man - hard curly hair, one eye protruding upwards (blind in the other as in other narratives). And if I can liken him (in this ugly profile) with someone, it is ` Abd al-'Uzza ibn Qatan (an ugly person from the tribe of Banu Khuza` ah during the Jahiliyyah). If a Muslim from among you runs into him, he should recite the initial verses of Surah al-Kahf against him (which will keep him protected from Dajjal). Dajjal will emerge from the empty space between Syria and ` Iraq creating havoc right and left. 0 servants of Allah, you then stay firm against him.' We said, 'Ya RasulAllah, and how long will he tarry on the Earth?' He said, 'Forty days. But, the first day will be equal to one year, and the second day to one month, and the rest of the days equal to the usual.' We said, 'Ya RasulAllah, so on that day which will be equal to one year, shall we be offering (the five-timed) Salah for one day only?' He said, 'No. You will, rather, go by estimating time and offering prayers for the whole year.' We said, 'Ya RasulAllah, how fast will he be moving about the Earth?' He said, 'Fast like the cloud being followed by wind. Then he will pass by a people and ask them to rally round his false beliefs. They will believe in him and respond to his call. Then he will commission the clouds. They will start raining. He will order the Earth. It will turn green and verdant (and herds of cattle will graze therein) and when they return in the evening, their humps shall be much higher than before and their udders shall be full of milk and their waists shall be plumb. Then, Dajjal will pass by another people and invite them to his disbelief. But, they will turn down his invitation. Losing hope, when he goes away from them, these believers will be stricken with famine and nothing of what once belonged to them will remain in their hands. And when Dajjal will walk by this wasteland, he will address it, saying: 'Bring your treasures out.' So, its treasures will start following him like the honeybees follow their queen. Then Dajjal will call a man whose youth shall be in full bloom, strike him with a sword and cut him into two pieces and the two pieces will be placed as far apart as the distance between an archer and his target. Then he will call him. He will come (alive) to Dajjal beaming with joy over his feat. In the meantime, Allah Ta` ala will send down Al-Masih ibn Maryam (Sayyidna ` Isa علیہ السلام). He will alight at the white tower in the eastern part of Dimashq (Damascus) clad in two colored sheets with both hands resting on the wings of angels. When he bows his blessed head, drops of water will drip down from there (as if one has just come out of the shower). And when he raises his head up, from it drop silvery globules like genuine pearls. Any disbeliever who breathes the air from his breath will die that very instant and his breath will reach as far as reaches his glance. Then he will look for him until he will overtake him at the gate of Ludd (still there in Baytul-Maqdis by the same name) and kill him. After that, ` Isa ibn Maryam (علیہما السلام) will come to people whom Allah protected from Dajjal. He will then touch their faces (with compassion for them) and give them the good news of having high ranks in Paradise.
While he would still be in the same state, Allah will reveal to ` Isa (علیہ السلام) : 'Verily, I am going to send forth the kind of men from among servants belonging to Me against whom no two hands will dare fight. So, you assemble and take My servants to the sanctuary of Mount Tur (which Sayyidna ` Isa (علیہ السلام) will do) and would send out Ya'juj and Ma'juj and they will be seen hurtling down from every side. The first wave of them will pass by Bulhairah Tabariyyah. They would drink out everything in it and when others of them will pass by it, (and seeing it dry) they will say: 'Surely, in this, there must have been water earlier in time.'
The prophet of Allah, ` Isa (علیہ السلام) ، and his companions will take refuge on the Mount Tur. Other believers will find sanctuaries in their own fortified places. Food supplies will be there, but it would run short where-upon the head of a bull will be considered better than a hundred dinar. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will turn to Allah (and pray for the removal of their distress which will be answered) and He will send an epidemic (worm in neck) and they will be annihilated en masse to the last person. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will come down from the Mount of Tur and see not a hand-span worth of land remaining unfilled with corpses and (because of their decomposition) the place will be reeking with a strong stench. (Seeing this state of affairs) the prophet of Allah, 'Isa, and his companions will turn to Allah (praying for the removal of this distress as well which Allah will answer). He will send birds with necks like the neck of a camel. They will haul these corpses and throw them at the place where Allah wills (according to some narratives, they will put them away into the sea).
After that, Allah Ta’ ala will send rains. No clay home in the villages and no Bedouin tent in the desert will remain without it. Lands will be washed clean and left like mirror. Then, Allah Ta’ ala will tell the Earth, 'Grow your fruits and unravel the abundance of your blessings.' (And so it shall be and such shall be the bliss of increase that) one pomegranate will suffice as food for a group of people. And its shell will be used to make canopies for protection against the Sun and milk will be so blessed as to suffice for a large number of people. Milk from one cow will be enough for everyone in a tribe and milk from one goat will be adequate for a whole clan. (After forty years of this period of extra-ordinary abundance, peace and protection, when the time due for Qiyamah will draw near) Allah Ta` ala will send a pleasant wind which will cause their armpits to be benumbed and the soul of every believer and every Muslim will be taken away. Left there will be the worst among human beings, the wicked and the disbelieving ones, who will indulge in shame and outrage on the Earth like donkeys. And it is against them that the Hour will stand activated.'
As for the story of Ya'juj and Ma'juj, the narration of Sayyidna ` Abd al-Rahman ibn Yazid ؓ deals with it in greater detail. It says that once they pass by Buhairah Tabariyyah, Ya’ juj and Ma’ juj will climb Jabal al-Khamar, a mountain from among the mountains of Baytul-Maqdis, and say, 'We have killed whoever there was on the Earth. Come, let us now kill whoever there is out in the skies." So they will shoot their arrows towards the sky and Allah will make their arrows return back to them smeared with blood (so that those dim-witted people are pleased with the prospect that they have done away with whoever there was in the skies).
About the story of Dajjal, the narration of Sayyidna Abu Said al-Khudri ؓ adds that Dajjal will stay away from al-Madinah al-Munawwarah. When it will not be possible for him to reach even the link roads leading to it, he will come to a saline tract of land close to Madinah. At that time, a man will come out to confront him and this man will be the best of men at that time (or, among the best of men). Addressing him, he will say, 'I am certain that you are the Dajjal about whom the Holy Prophet ﷺ had told us.' (Hearing this), Dajjal will start saying, 'Tell me, O people, if I kill this man, then make him alive, will you still doubt the thing (about my being God)?' They said, 'No.' So he will kill him and then bring him back to life whereupon he will tell Dajjal, 'By Allah, now I have become more certain that you are the Dajjal.' Hence, Dajjal would want to kill him (all over again), but he will remain unable to enforce it. (Sahih Muslim)
According to a narration of Sayyidna Abu Said al-Khudri ؓ appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet ﷺ said, "On the day of Qiyamah, Allah Ta` ala will ask Sayyidna Adam (علیہ السلام) ، 'raise the Hell-bound from your progeny.' He will wonder, 'my Lord, who are they?' Then, the Divine command will go forth that nine hundred and ninety nine of every one thousand are Hell-bound with only one bound to go to Paradise. Scared, the noble Sahabah asked, 'Ya Rasulallah, 'who from among us shall be the one bound to go to Paradise?' Thereupon, he said, 'do not worry because out of these nine hundred and ninety nine Hell-bound people, there will be only one from among you while, ratio-wise, there will be a thousand from among the Ya'juj Ma'juj.' According to a narration of Sayyidna ` Abdullah ibn ` Umar ؓ in the Mustadrak of al-Hakim, the Holy Prophet ﷺ said that Allah Ta` ala divided all human beings into ten parts. Nine of these belong to Ya'juj Ma'juj while the remaining one part covers the human beings of the whole world. (Ruh al-Ma` ani)
After having quoted these narrations in al-Bidayah wa an-Nihayah, Ibn Kathir has written that it tells us that the number of Ya'juj Ma'juj is significantly higher than the entire human population.
According to a narration of Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ appearing in the Musnad of Ahmad and Abu Dawud with sound chains of authority, the Holy Prophet ﷺ said that ` Isa (علیہ السلام) will live on the Earth for forty years after his descension. As for the narration in Muslim which puts this duration of stay at seven years, it has been rated as less in strength or having some unapparent meaning (marjuh or mu'awwal) by Hafiz in Fath al-Bari who has declared the very period of forty years as correct. Then there are clarifications in Ahadith which report that this whole period will be marked with peace and blessings. Absolutely no malice and hostility will exist among people, none even between any two of them. (Muslim and Ahmad)
Al-Bukhari reports from Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet ﷺ said that the Hajj and ` Umrah of Baytullah will continue even after the emergence of Ya'juj Ma'juj. (Tafsir Mazhari)
Al-Bukhari and Muslim report from Umm al-Mu'minin, Sayyidah Zainab bint Jahsh ؓ that one day the Holy Prophet ﷺ woke up from sleep with his blessed face red while he was saying:
لا الٰہ اِلاَّ اللہ ویل للعرب من شرقد اقترب فتح الیوم من ردم یأجوج ومأجوج مثل ھذہ و حلّق تسعین
'La ilaha Wallah. Alas for Arabia! Evil is drawing near. To-day, a part of the Wall of Ya'juj Ma'juj has opened up like this' and he made a ring by joining the tips of his thumb and index finger (to indicate the size of the hole in the Wall).
Umm al-Mu'minin, Sayyidah Zainab ؓ says that following his statement, we submitted, 'Ya RasulAllah, is our destruction possible even when we have righteous people among us?' He said, 'Yes, it is - (particularly) when evil (khabath) abounds' (similar reports appear in the two Sahihs from Sayyidna Abu Hurairah ؓ ، as in al-Bidayah wa an-Nihayah of Ibn Kathir). That a hole was made into the Wall of Ya'juj Ma'juj to the measure shown in the Hadith could be taken in the real sense and also in a figurative one which would indicate the weakening of the Wall made by Dhul-Qarnain. (Ibn Kathir, Abu Hayyan)
The Musnad of Ahmad, Tirmidhi and Ibn Majah report from a narration of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said: Ya'juj Ma'juj keep digging through the Wall of Dhul-Qarnain. Doing it every day they reach the farthest part of this iron Wall so close as would make the light on the other side become visible to them. But, at that point, they say that they would dig all the way through it the next day, and return. However, Allah Ta’ ala makes it as strong as it was all over again. Then comes the next day and they start anew to dig through it. This cycle of their effort to dig and demolish and that of mending and fortifying from Allah's side will continue until such time up to which Allah Ta’ ala intends to hold back Ya'juj Ma'juj. And when He intends to release them, they will dig, reach the farthest limit and say, 'If Allah wills, we shall go across it tomorrow.' (By making their effort dependent on the name and will of Allah, they will have the taufiq to succeed) So, when they return the next day as usual, they will find the remaining non-dug portion of the Wall as they had left it and this they will demolish and go across.
Tirmidhi has reported this narration on the authority of Abu ` Aw nah, Qatadah, Abi Rafi', Abu Hurairah ؓ ، in that order, and then he has said: غریب لا نعرفہ الا من ھذا الوجہ (Unfamiliar. We do not know it except from this source). Ibn Kathir has also reported this narration in his Tafsir and then he has this to say:
اسنادہ جِیّد قوی ولکن متنہ فی رفعہ
Its chains of narrators are good and strong, but its text in the matter of its ascension (the effort to raise the channel of transmission up to attribute it the Holy Prophet is not supported by stronger sources).
Ibn Kathir comments on this Hadith in al-Bidayah wa an-Nihayah: If it is held to be correct that this Hadith is not marfu' (traceable in ascending order to the Holy Prophet ﷺ), instead, is a narration from Ka'b al-Ahbar, then, it becomes clear that it is not worthy of trust. Now there is another possibility. The narration is regarded to be free from any error made by the narrator. It is given the status of the very saying of the Holy Prophet ﷺ ، then, it would mean that this action of digging the Wall by Ya'juj Ma'juj will start at the time when the hour of their emergence draws close. And as for the statement of the Qur'an, that is, no hole can be made in this Wall, it refers to the time when Dhul-Qarnain had made it. This leaves no contradiction here. Moreover, it could also be said that breaking a hole into the Wall means a hole which goes all the way through it - and this narration states it clearly that this hole does not go all the way through it. (Al-Bidayah, p. 12, v. 2)
In Fath al-Basri, (رح) . Hafiz ibn Hajar has reported this Hadith with reference to ` Abd ibn Humaid and Ibn Hibban as well and said that they all narrate from Qatadah and some of their narrators are the authorities of the Sahih of al-Bukhari. Then, he has not entertained any doubt about the Hadith being rated as mares` (ascending to the Holy Prophet ﷺ). Then he says with reference to Ibn al-Arabi that this Hadith contains three Divine signs, that is, miracles: (1) That Allah Ta’ ala did not let their minds think of the alternative of continuing their digging operation round the clock including the day and night both. If so, it would have not been at all difficult for a people with so many of them to work in shifts of day and night with specified assignment of duties. (2) That their minds were turned away from taking the option of scaling over the Wall by using artifices and devices. Although, from a narration of Wahb ibn Munabbih, it becomes clear that these people tilled the land which also yielded fruits and they used instruments of many kinds in this process. It should have not been difficult for them under these circumstances to assemble together the means of scaling the Wall. (3) That for such a long time it never occurred to them that they should have said, Insha'Allah: If Allah wills, and that this statement will issue forth through their speech only when the time of their emergence will come close.
Ibn al-Arabi has said that this Hadith also tells us that there are people among the Ya'juj Ma'juj who believe in the existence of Allah and in His Will. Then, it is also possible that Allah Ta` ala may cause this statement to issue forth through their speech without having any belief and they find their job all done with its barakah (ashrat as-saah by as-Sayyid Muhammad, p. 154). But, what is obvious here is that they too have received the call of the blessed prophets. Otherwise, according to the textual authority of the Qur'an (nass), they should not be subjected to the punishment of Jahannam: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And it is not Our way to punish [ anyone ] unless We send a messenger - al-Isra', 17:15). This tells us that the invitation to believe has reached them too. But, they chose to stick by their denial. However, there will also be some people among them who would be subscribing to the view that Allah exists and that He has intention and will - though, having this much of a belief is not sufficient for 'Iman or faith, unless there is the essential faith in Prophet-hood and Hereafter. However, the saying of 'Insha'Allah': If Allah wills, despite Kufr (disbelief), is not a far out possibility.
Conclusions drawn from the narrations of Hadith
That which stands proved about Ya'juj Ma'juj from the statements of the Holy Prophet ﷺ as in the Ahadith cited above is given below:
(1) Yajuj Ma'juj are the progeny of Sayyidna Nuh (علیہ السلام) like the rest of human beings. The majority of Hadith experts and historians identify them as the progeny of Yafith, the son of Nuh (علیہ السلام) . And it is also obvious that the progeny of Yafith son of Nuh (علیہ السلام) had spread itself out far and wide among different tribes, nationalities and many a populated areas between the period of Sayyidna Nub (علیہ السلام) and that of Dhul-Qarnain. Thus, it is not necessary that the races known as Ya’ juj Ma’ juj were pinned down as a whole exclusively behind the Wall of Dhul-Qarnain. There must have been some of their tribes and nationalities living on the other side of the Wall of Dhul-Qarnain. However, it can be said that the savage killers and destroyers among them were restrained through the Wall of Dhul-Qarnain. Historians refer to them generally as Turks, Mangkhol or Mongols. But, from among these, the name of Yajuj Ma’ juj applies only to the savage, uncivilized, blood-thirsty tyrants who remained untouched by civilization. The Turks, Mangkhols or Mongols who became civilized stand unsubstantiated by this name.
(2) The number of Ya’ juj Ma’ juj is several times higher than the number of the human beings of the whole world, at least at the ratio of one to ten. (Hadith #2)
(3) The tribes and nationalities of Ya’ juj Ma'juj stopped from crossing over to the other side of the Wall of Dhul-Qarnain will remain so restrained right through the close of the zero Hour of the Last Day of Qiyamah. The time destined for their emergence will be preceded by the appearance of Mahdi and Masih (علیہم السلام) and that of Dajjal (the anti-Christ). They will be released exactly after 'Isa (علیہ السلام) has descended and has killed Dajjal. (Hadith #1)
(4) At the time Ya'juj Ma'juj are to be released, the Wall of Dhul-Qarnain will crumble down all leveled to the ground (verse 18:98). The merciless hordes of Ya'juj Ma'juj would present an spectacle when, coming down from the mountain slopes all simultaneously, the speed of their descent would give the impression that they are sliding down to the ground en masse. These countless savage humans will hit the whole earth and its population. No one would be able to stand up against the killing and plunder by them. The apostle of Allah, Sayyidna ` Isa (علیہ السلام) will, under Divine command, take refuge on Mount Tur along with his believing companions. People in other habitations of the world will seek asylum in available safe places. When supplies run out, necessities of life will become highly expensive. As for the rest of human population, these savages will finish them off and lick out their rivers. (Hadith #1)
(5) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions that these countless locust like peoples will be destroyed simultaneously. The earth will be covered up with their dead bodies and the stench from which would make human rehabilitation on the earth difficult. (Hadith #1)
(6) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions once again that their dead bodies would be disposed of into the sea or made to disappear altogether and the whole earth will be washed clean through a universal rain. (Hadith #1)
(7) After that, there shall come a reign of peace lasting for nearly forty years. The earth will open the gates of its blessings. No one will re-main poor and needy. No one will hurt or harass anyone. Peace and comfort shall prevail universally. (Hadith #3)
(8) During this period of peace, the Hajj and ` Umrah of Baytullah will continue. (Hadith #4) As for the death of Sayyidna ` Isa (علیہ السلام) and his burial in the Sacred Mausoleum, it already stands proved from the narrations of Hadith. This too will transpire when he will travel to Hijaz for Hajj or ` Umrah. (As reported by Muslim from Sayyidna Abu Hurairah ؓ - explanatory note). After that, he will die in al-Madinah al-Taibah and buried in the Sacred Mausoleum.
(9) During the later period of the life of the Holy Prophet ﷺ ، he was shown a dream activated through a revelation (wally) that a hole had opened up in the Wall of Dhul-Qarnain, which he declared to be a sign of impending evil for Arabia. Some Hadith experts (al-mulhaddithin) have interpreted the opening of a hole in this Wall as real. Some others have taken it figuratively in the sense that this Wall of Dhul-Qarnain has become weak, the time of the emergence of Ya'juj Ma'juj has come close and its effects will show up in the form of Arab decline. Allah knows best.
(10) After his descent, he will stay on the earth for forty years. (Hadith #3) Earlier than him, the period of Mahdi (علیہ السلام) will also be that of forty years, part of which will feature the confluence and cooperation of both. In his book, Ashrat al-Sa` ah (p.145), Sayyid Sharif Barzanji has said that the period of Sayyidna ` Isa (علیہ السلام) will follow the killing of Dajjal and the peace prevailing thereafter and extend to forty years. This will make his total stay in the world for a period of forty-five years. And, it has been mentioned on page 112 that Mahdi (علیہ السلام) will appear a thirty plus years before Sayyidna ` Isa (علیہ السلام) and the total period credited to him will be that of forty years. Thus, the presence of the two blessed souls shall coincide for a number of five, or seven years, and both their periods will be marked by a reign of justice throughout the world. The earth will open up the gates of its blessings, neither will anyone remain poor, nor will anyone bear malice and hostility against anyone else. Of course, the great trial of the appearance of Dajjal will hit the whole world during the later period of Mahdi (علیہ السلام) - with the exception of Makkah, Madinah, Baytul-Maqdis and the Mount of Tur. This trial will be the greatest as compared to the rest of the trials the world has faced. Dajjal and his disorder will last for forty days only. But, out of these forty days, the first day will be that of one year, the second day that of one week and the rest of days will be like they usually are. One way this can happen is that these days are really made to be that long - because, during those later times, nearly all events will be extraordinary and miraculous in nature. Then, it is also possible that the days and nights keep alternating as they usually do. But, it stands proved from Hadith that Dajjal would be a great magician. When so, it is also possible that, under the spell of his magic, common people remain unable to notice this revolutionary change in the alternation of days and nights and continue seeing this phenomena as nothing but one usual day. As for the injunction in Hadith of performing Salah during that day on the estimated analogy of usual days, it also seems to support the assumption that the days and nights would be changing really, but people would not realize it cognitively. Therefore, in this day of one year, the order given was to perform Salah for three hundred sixty days. Otherwise, had the day been really one day only, the rules of the Shari` ah would have required only five Salahs as obligatory for one day as such. In short, the total period of Dajjal will have forty such days.
After that, Sayyidna ` Isa (علیہ السلام) will descend, kill the Dajjal and put an end to the disorder created by him. However, quite close to that the Ya'juj Ma'juj will emerge unleashing another spate of disorder, pillage and killing. But, the period of their presence will not go beyond a few days when they too will be destroyed all simultaneously as a result of the prayer of Sayyidna Isa (علیہ السلام) . In short, there will be two ominous trials of Dajjal and Ya'juj Ma'juj during the later period of Sayyidna Mahdi (علیہ السلام) and the early period of Sayyidna ` Isa (علیہ السلام) which will shake the people of the entire earth upside down. Before and after these counted few days, however, the whole world will experience justice, peace and blessings. During the period of Sayyidna ` Isa (علیہ السلام) ، there will remain on the earth no creed and religion other than Islam. The earth will start sending forth its hidden treasures. No one will remain poor and needy. Even beasts and poisonous life forms will not hurt anyone.
An essential point of guidance:
As far as the information given above about the Ya'juj Ma'juj and the Wall of Dhul-Qarnain, these have been communicated to the Muslim Ummah by the Qur’ an, and the Ahadith of the Holy Prophet ﷺ . Believing in it as such is necessary and opposition, impermissible. Now there remains the area of geographical and racial investigation as to questions like - Where is the wall of Dhul-Qarnain located? Who are these people called Ya'juj Ma'juj? Where do they live now? Here, it can be said that no Islamic 'Aqidah (article of faith) depends on knowing this, nor does the understanding of any verse of the Qur’ an hinge on it. But, the religious scholars of the Muslim Ummah, only in order to answer the absurdities dished out by antagonists and to provide additional insight, have discussed this subject in details. A part of it is being reported here.
Views of Muslim scholars
In his Tafsir, al-Qurtubi has reported from as-Suddiyy that twenty-one of the twenty-two tribes of Ya'juj Ma'juj were shut off by the Wall of Dhul-Qarnain. One of their tribes was left out on the inner side of the Wall of Dhul-Qarnain. They are Turks. After that, al-Qurtubi says that the sayings of the Holy Prophet ﷺ about the Turks resemble the Ya'juj Ma'juj and that the incidence of a war between them and Muslims during the later times appears in a hadith of the Sahih of Muslim. At present, he continues: A large number of Turk people are arrayed against Muslims. Only Allah knows their exact number and only He can save Muslims from their evil. It appears as if they are the Ya’ juj Ma'juj - or, at least, are their forerunners. (Al-Qurtubi, p. 58, v.11) (Al-Qurtubi belongs to the sixth century of Hijrah when the Tatar onslaught came and destroyed the Islamic Caliphate. This great upheaval is well known in Islamic history and the Tatars are reputed to be from the Mongol or Mongkhol Turks). But, as for al-Qurtubi, he has simply said that they resembled the Ya'juj Ma'juj and could be their forerunners. He has not identified the havoc caused by the Tatars as the emergence of the Ya'juj Ma'juj which is one of the signs of the coming of the last day of Qiyamah. The reason is that the Hadith of the Sahih of Muslim mentioned above makes it clear that this emergence will come to pass after the descent of Sayyidna ` Isa (علیہ السلام) during his period.
Therefore, ` Allamah 'Alusi has, in his Tafsir Ruh al-Ma` ani, strongly refuted the position of those who have taken the Tatars as the Ya’ juj Ma'juj. According to him, the very thought is a flagrant error and certainly an opposition to the textual authority of Hadith. However, this much he too said that this havoc, no doubt, did resemble the havoc to be caused by the Ya'juj Ma'juj. (Ruh, p. 44, v. 16) It proves that the view of some contemporary historians who take modern Russia or China or both as the Ya'juj and Ma'juj would have not been really wrong. However, the condition is that they should have meant by it the same thing said by al-Qurtubi and al-'Alusi, that is, the upheaval caused by them resembled that of the Ya’ juj and Ma'juj. But, declaring it to be the very emergence of the Ya’ juj Ma'juj - something reported in the Qur'an, and Hadith as signs of Qiyamah and which was due to come after the descent of Sayyidna ` Isa (علیہ السلام) - is absolutely wrong. The approach is erroneous and it betrays a rejection of the textual authority (nusus) of Hadith.
Famous historian, Ibn Khaldun has taken up this subject in the prolegomena of his history. As part of his description of the sixth kingdom, he has alluded to the geographical location of the Ya'juj Ma'juj and the Wall of Dhul-Qarnain as follows:
"Inhabiting towards the west, in the ninth part of the seventh kingdom, there are tribes of Turks called قنجاق (qinjaq) [ Qipcaq or Qypchaq as in Bertold Spuler ] and چرکس (Cherkess) [ Circassians, the Caucasian people, as in Spuler ]. The eastern side is populated by the Ya'juj Ma'juj. In between the two, Mount Caucasus draws the line of demarcation. It has been mentioned earlier that it begins from al-bahr al-muhit located in the east of the fourth kingdom and goes up to the northern end of the kingdom. Then, receding away from al-bahr al-muhit, it continues in a north-western direction and enters the ninth part of the fifth kingdom. From here, it reverts to its first direction until it enters the ninth part of the seventh kingdom. Once it reaches there, it goes from the south in a north-western direction. Located in between this mountain range is the 'Wall of Alexander.' It is situated in the middle of the ninth part of the seventh kingdom as we have identified earlier and the Qur'an too informs us about it.
In his book of geography, ` Abdullah ibn Khurdazbih has reported the dream of the ` Abbasi Khalifah, Wathiq Billah in which he had seen that the Wall had opened up. As a result, he woke up all upset and sent his emissary, Sallam on a fact-finding mission. On his return, he reported the condition and distinct features of this very Wall." (Muqaddimah ibn Khaldun, p. 79)
That Wathiq Billah, the Abbasi Khalifah sent an observer group to investigate the Wall of Dhul-Qarnain and that it did return after having made the investigation has been mentioned by Ibn Kathir too in al-Bidayah wa an-Nihayah. Also said there is that this Wall has been made in iron with huge locked gates and is located towards the north-east. After narrating the event, Tafsir Kabir and al-Tabari add: One who comes back after having seen the Wall reaches the barren fields facing Samarkand in the company of guides. (Tafsir Kabir, v. 5, p. 513)
The great scholar of Islam and my revered teacher, Maulana Anwar Shah Kashmiri has mentioned Ya’ juj Ma’ juj and the Wall of Dhul-Qarnain in his book, عقیدہ الاسلام فی حیاۃ عیسٰی (علیہ السلام) . Though it is an adjunct of his book yet, whatever he has mentioned there measures up to the highest level of investigation and Tradition. He said: To remain protected against the plunder and devastation by mischievous and savage human beings walls have been built on the earth, not simply at one place but at several places. Different kings have built these at various places during different ages. Most famous and the largest among these is the Great Wall of China. Its length given by Abu Hayyan al-Andulusi (the royal historian of the Iranian Court) is twelve hundred miles. It was founded by Faghfur, the Emperor of China, and that the date of its inception goes back to three thousand four hundred and sixty years after the advent of Sayyidna Adam (علیہ السلام) ، and also that the Moghul people (Mongol or Mongkhol) call this Great Wall, 'atkuwah', and the Turks, 'burqurqah. Then he has acknowledged that several walls of this nature are found at other places as well.
Our leading fellow-servant of the Faith, Maulana Hifzur-Rahman Sihwarwi, may he rest in peace, has given a well-documented historical detail elaborating the statement of Shaykh Kashmiri in his well-known book, Qasas al-Qur'an. A gist is given below:
The range of the evil savagery of Ya'juj Ma'juj was so extensive that, on the one hand, the people of southern Caucasia suffered from their tyrannical onslaughts while on the other hand, the inhabitants of Tibet and China also served as sitting targets of their savagery. It was to stay safe from these very Ya'juj Ma'juj that protective walls were built at various place during different ages. The largest among these is the Great Wall of China mentioned earlier.
The second Wall is located near Bukhara and Tirmidhi in Central Asia. It is situated at a place called Darband (meaning 'blocked passage' ). This Wall was there during the time of the famous Moghul king, Taimur Lang (Timur, the Lame; Tamerlane). The German confidant of the Roman King, Cella Berger, has mentioned him in his book. Kilafchu, the emissary of Castille, the King of Andulusia has also referred to him in his travelogue. When he presented himself as the emissary of his King before Taimur, he had passed by this spot. He writes that the Wall of Bab al-Hadid (Iron Gate) is situated on the route coming from Mousel and which lies in between Samarkand and India. (From Tafsir Jawahir al-Qur'an by al-Tantawi, v. 9. p. 198)
The third Wall is located in Daghistan in Russia. This too is famous by the name of Darband (blocked passage) and Bab al-Abwab (The Gate of gates). Yaqut al-Hamawi in Mu'jim al-Buldan, al-Idrisi in al-Jughrafiah and Bustani in Dairatul-Ma’ arif have described these in great details, a gist of which is as follows:
"In Daghistan, 'Darband' is a Russian city. It is situated on the western shore of Bahr Khadir (Caspian Sea), latitude 43.3 North and longitude 48.15 east. It is also called 'Darband Nausherwan'. Another name for it, 'Bab al-Abwab,' is also famous."
The fourth Wall is located in the higher parts of Caucasia towards the west of this very 'Bab al-Abwab where, in between two mountains, there is a pass well known as the Daryal Pass. This fourth Wall is right here and is known as the Wall of Qafqaz or Mount Qoqa or Koh Qaf (Caucasus). About it, Bustani writes:
"And close to it (the Wall of Bab al-Abwab), there is another Wall which goes on extending towards the West. In all likelihood, this may have been built by the people of Faris (Persia) as a measure of defense against the northern Berbers. Since the identity of its founder was not authentically known, some people have attributed it to Alexander while some others have ascribed it to Cyrus and Nausherwan. And Yaqut says that it has been constructed with molten copper." (Da'iratul-Ma` arif, v. 7, p. 651; Mu` jimul-Buldan, v. 8, p. 9)
Since all these Walls are in the North and have been built for a single need, therefore, difficulties have come up in determining as to which of these is the Wall of Dhul-Qarnain. And the major confusion has showed up in the case of the last two Walls because the name of both the places is Darband and there is a Wall also present at both. Out of the four Walls mentioned above, the Great Wall of China is the longest and the oldest. About it, no one says that it is the Wall of Dhul-Qarnain. Then, instead of being in the North, it is in the Far East - and that it is in the North is clear as indicated by the Qur'an al-Karim.
Now, the thing revolves between the remaining three Walls which happen to be but in the North. Out of these, speaking generally, historians – Mas’ udi, Istakhri, Hamawi and others - identify the Wall located in Daghistan, or at Darband in the Caucasian territory of Bab al-Abwab by the Caspian Sea as the Wall of Dhul-Qarnain. Historians who have called the Wall and Darband of Bukhara and Tirmidh as being the Wall of Dhul-Qarnain have, most likely, been confused because of the common factor of the word, Darband. At this point, its location stands nearly fixed. Now, it can be said that it is situated in Bab al-Abwab by the Darband of Caucasia in the territory of Daghistan, or is located even at a higher altitude of the Mountain of Qafqaz or Qaf (Caucasus). As for a Wall being there on both these places is a fact proved by historians.
By way of further refinement in between the two probabilities given above, my revered teacher, Maulana Sayyid Muhammad Anwar Shah has, in ` Aqidatul-Islam,' given preference to the Wall of Koh Qaf (Qafqaz: Caucasus) as being the Wall built by Dhul-Qarnain. (` Aqidatul-Islam, p. 297)
The Wall of Dhul-Qarnain: Is it still there? Will it be there until Qiyamah? Or, has it disintegrated?
Historians and geographers of Europe do not recognize the presence of any of these northern Walls in our time, nor do they admit that the passage of the Ya'juj and Ma'juj is still blocked. On that basis, some Muslim historians have also started saying and writing that the event of the emergence of the Ya'juj and Ma'juj mentioned in the Qur’ an, and Hadith has already taken place. Some of them have declared the great onslaught of Tatars in the sixth century Hijrah as being the emergence of Ya'juj and Ma'juj mentioned by the Qur’ an and Hadith. Still others have found it sufficient to equate the contemporary rise of the Russian, Chinese and European peoples with the emergence of the Ya'juj and Ma'juj and have thereby closed the case conveniently. But, all this is - as stated earlier with reference to Ruh al-Ma` ani - totally wrong. To say that the particular emergence of the Ya'juj and Ma'juj mentioned by the Qur'an was a sign of Qiyamah translates as a denial of Sahih Ahadith. The Sahih Hadith of Muslim narrated by al-Naas ibn Sam` an, and others says that Qiyamah will come after three events have taken place. These events will be the emergence of Dajjal (anti-Christ), the descent of Sayyidna ` Isa (علیہ السلام) and the killing of Dajjal. How can it be said that it has already come to pass! The reason is obvious. The Dajjal has not emerged. Sayyidna ` Isa (علیہ السلام) has yet to descend. And there is no doubt about it.
Nevertheless, it is not counter to any textual authority (pass) of Qur’ an, and Sunnah that the Wall of Dhul-Qarnain may have disintegrated now and some people from among the Ya'juj Ma'juj may have come on this side. However, this will remain subject to the condition that one admits that their last and the most massive onslaught, which will prove to be the destroyer of the entire human population, has not come yet. In fact, it will come after the great manifestation of the signs of Qiyamah mentioned earlier, that is, the appearance of the Dajjal and the descent of Sayyidna ` Isa (علیہ السلام) etc.
The considered view of ` Allamah Kashmiri (رح) in this matter is that the European assertion that they have scanned the whole world and have found no trace of this Wall bears no weight. First of all, the reason is that they themselves have clearly admitted that, despite having reached the zenith of travel and research, there remain many forests, rivers and islands about which they had been unable to collect information. Then, not too remote is the probability that the Wall, despite being present, may now have taken the form of a mountain because of mountains crumbling and joining together. But, no absolute textual authority (nass) contradicts the fact of this Wall disintegrating before Qiyamah, or of some people from the Ya'juj Ma’ juj crossing over to this side by taking some distant and long-winding route.
The strongest argument put forward in favor of this Wall of Dhul-Qarnain surviving until the last day of Qiyamah is based on the statement of the Qur’ an: فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ (98). Here, Dhul-Qarnain says, 'when the promise of my Lord will materialize (that is, the time will come for the Ya'juj Ma'juj to appear), Allah Ta` ala will make this Wall crumble down to ground level.' The proponents of this argument have interpreted the words: وَعْدُ رَبِّي (the promise of my Lord) in this verse in the sense of Qiyamah, the Last Day - although, the words of the Qur'an are not definite and categorical about it. The reason is that the Qur’ anic words: وَعْدُ رَبِّي (the promise of my Lord) carry a very clear sense of their own. So, what is meant here is that the arrangement made by Dhul-Qarnain to block the entry of the Ya'juj Ma'juj may not necessarily remain there, as is, forever. When Allah Ta’ ala wills to have the passage open to them, this Wall will lie demolished. Therefore, it is not necessary that it would happen precisely close to the Qiyamah. Accordingly, all commentators have mentioned both probabilities in the sense of: وَعْدُ رَبِّي (the promise of my Lord). It appears in Tafsir al-Bahr al-Muhit:
وَالوعد یحتمل ان یراد بہ یوم القیٰمۃ ، وان یرادبہ وقت خروج یاجوج و ماجوج
And the promise has the probability that meant by it is the Day of Qiyamah and that meant by it is the time of the emergence of the Ya'juj and Ma'juj.
One way of verifying this could be the eventuality that the Wall lies demolished, the passage has opened up and the onslaught of the Ya'juj and Ma'juj has begun. It does not matter whether its beginning is taken to be from the havoc caused by the Tatar in the sixth century Hijrah, or from the present ascendancy of the peoples of Europe, Russia and China. But, it is evident that the aggressive emergence of these civilized peoples - something taking place in a constitutional and legal framework - cannot be classed as rank disorder which is being particularly pointed out by the Qur’ an and Hadith. The anatomy of havoc given there is that it will unfold in the form of such a magnitude of merciless bloodshed and devastation that it will eliminate the entire human population. Rather, the outcome will, then, be that some nationalities of these very Ya'juj Ma'juj had turned civilized after having moved to this side. They certainly turned out to be the source of great disorder and trial for Islamic coun-tries. But, till now, their savage counterparts who know nothing but bloodshed have not come to this side as destined - and the majority of them are of that kind. These will emerge very close to Qiyamah.
The source of the second argument is the Hadith of Tirmidhi and the Musnad of Ahmad where it is said that the Ya'juj Ma'juj keep digging this Wall every day. But, first of all, Ibn Kathir has declared this Hadith to be ma’ lul (defective despite its apparently correct chain of narrators). Secondly, in the Hadith itself, there is no clarification that the day Ya'juj and Ma'juj will cross over the Wall by virtue of saying Insha'Allah the thing will happen necessarily close to the Qiyamah. Then, the Hadith does not provide any proof either that the whole lot of the Ya'juj and Ma'juj will remain restrained behind the Wall. Even if some groups, or nationalities, from among them were to come to this side by taking some distant and long-winding route, it will still not be too far out an eventuality in the presence of powerful modern ships. In fact, some historians have mentioned that the Ya'juj Ma'juj have found the way to reach this side via long sea travel. If so, the Hadith does not contradict that either.
In short, there is no clear and definite proof in the Qur’ an and Sunnah that goes on to establish that the Wall of Dhul-Qarnain will remain standing right through the last day of Qiyamah. Or, their elementary and insignificant attacks against the human population on this side will not be possible. However, in all certainty, the time of that horrific and devastating onslaught which will destroy the entire human population will be but close to the Qiyamah as has been mentioned repeatedly. To sum up, it can be said that based on the textual authority (nusus) of the Qur'an, and Sunnah, it is not possible to give an absolute verdict that the Wall against the Ya'juj and Ma'juj has disintegrated leaving the passage open. Nor can it be said that, according to the Qur'an, and Sunnah, it is necessary that it survives up to the Qiyamah. Both probabilities exist. And Pure and High is Allah who knows reality best.
He said, “This is a mercy from my Lord. Then, when the promise of my Lord will come, He will make it leveled to the ground. The promise of my Lord is true.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Identity of Ya'juj Ma'juj and the Location of the Wall of Dhul-Qarnain
A lot of absurd and strange things disseminated through Isra'ili narratives and historical stories have found currency to the extent that some commentators have also reported them in terms of their historical status, though they themselves do not find them trustworthy. The truth of the matter is that the Qur'an has mentioned it briefly and the Holy Prophet ﷺ has informed his community also about the details as and where necessary. What has to be believed in as part of one's faith is limited to what has been covered in the Qur’ an, and Hadith. Beyond that, whatever historical and geographical information has been provided by commentators, Hadith experts and historians could be correct, or might as well prove incorrect. As for the variant sayings of historians from among those mentioned above, they are based on traces, analogies and conjectures. Whether they are true or false, it simply does not affect what the Qur'an says.
At this place, I would first quote Ahadith which, according to respected Hadith experts, are sound or trustworthy. After that, historical narratives will be taken up to the measure of their need in the present context.
Hadith Reports about Ya'juj Ma'juj
At least this much stands doubtlessly proved from the statements of Qur'an, and Sunnah that Ya'juj Ma'juj are national entities from among human beings. They are the progeny of Sayyidna Nuh (علیہ السلام) very much like them because so says the categorical statement (nass) of the Qur'an: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ which means that all human beings surviving on the Earth after the Flood during the time of Sayyidna Nuh (علیہ السلام) shall all be from among his progeny. Historical narratives converge on the fact that they are of the progeny of Yafith son of Nuh علیہ السلام۔ which is supported by a weak Hadith as well. Regarding the rest of their antecedents, the Hadith of Sayyidna an-Nawwas ibn Sam` an ؓ is most detailed and sound in authority. It has been reported in the Sahih of Muslim and in all books of Ahadith recognized for their authenticity. Hadith experts declare it to be sound and authentic. This Hadith carries details concerning the appearance of Dajjal (anti-Christ), the coming of Sayyidna ` Isa (علیہ السلام) and then, the appearance of Ya'juj Ma’ juj. A translation of this entire Hadith is being given below:
Sayyidna an-Nawwas ibn Sam` an ؓ says that one morning the Holy Prophet ﷺ mentioned Dajjal (anti-Christ) and while doing that he said a few things which showed the low and negative aspect of his profile (such as his being one-eyed). Then, he also said a few things about him to the effect that his emergence was a matter of ominous trial (such as Paradise and Hell being with him and other extra-ordinary aspects of his per-sona). His narration (gripped us with such fear) as if Dajjal was lurking somewhere (in the nearby) grooves of the date palms.
When we presented ourselves before him in the evening, he read our confused inner condition and asked, 'What is the matter with you?' (What did you conclude from what I had said?). We submitted, 'You talked about Dajjal in the morning. Of things you said about him some seemed to belittle the matter of his emergence while you also said other things which seemed to highlight his matter to proportions of a great trial to the extent that we thought he was present close to us in the grooves of the date-palms!' Then he said, 'Not just the Dajjal, there are other trials I fear may afflict you more (that is, the trial of Dajjal is not as great as you have taken it to be). If he appears - and I am among you - I shall confront him personally without you. And if he appears - and I am not among you - everyone will try to confront him in terms of his courage. And Allah is, in my absence, the guardian and protector of all Muslims. (You will recognize him as) a young man - hard curly hair, one eye protruding upwards (blind in the other as in other narratives). And if I can liken him (in this ugly profile) with someone, it is ` Abd al-'Uzza ibn Qatan (an ugly person from the tribe of Banu Khuza` ah during the Jahiliyyah). If a Muslim from among you runs into him, he should recite the initial verses of Surah al-Kahf against him (which will keep him protected from Dajjal). Dajjal will emerge from the empty space between Syria and ` Iraq creating havoc right and left. 0 servants of Allah, you then stay firm against him.' We said, 'Ya RasulAllah, and how long will he tarry on the Earth?' He said, 'Forty days. But, the first day will be equal to one year, and the second day to one month, and the rest of the days equal to the usual.' We said, 'Ya RasulAllah, so on that day which will be equal to one year, shall we be offering (the five-timed) Salah for one day only?' He said, 'No. You will, rather, go by estimating time and offering prayers for the whole year.' We said, 'Ya RasulAllah, how fast will he be moving about the Earth?' He said, 'Fast like the cloud being followed by wind. Then he will pass by a people and ask them to rally round his false beliefs. They will believe in him and respond to his call. Then he will commission the clouds. They will start raining. He will order the Earth. It will turn green and verdant (and herds of cattle will graze therein) and when they return in the evening, their humps shall be much higher than before and their udders shall be full of milk and their waists shall be plumb. Then, Dajjal will pass by another people and invite them to his disbelief. But, they will turn down his invitation. Losing hope, when he goes away from them, these believers will be stricken with famine and nothing of what once belonged to them will remain in their hands. And when Dajjal will walk by this wasteland, he will address it, saying: 'Bring your treasures out.' So, its treasures will start following him like the honeybees follow their queen. Then Dajjal will call a man whose youth shall be in full bloom, strike him with a sword and cut him into two pieces and the two pieces will be placed as far apart as the distance between an archer and his target. Then he will call him. He will come (alive) to Dajjal beaming with joy over his feat. In the meantime, Allah Ta` ala will send down Al-Masih ibn Maryam (Sayyidna ` Isa علیہ السلام). He will alight at the white tower in the eastern part of Dimashq (Damascus) clad in two colored sheets with both hands resting on the wings of angels. When he bows his blessed head, drops of water will drip down from there (as if one has just come out of the shower). And when he raises his head up, from it drop silvery globules like genuine pearls. Any disbeliever who breathes the air from his breath will die that very instant and his breath will reach as far as reaches his glance. Then he will look for him until he will overtake him at the gate of Ludd (still there in Baytul-Maqdis by the same name) and kill him. After that, ` Isa ibn Maryam (علیہما السلام) will come to people whom Allah protected from Dajjal. He will then touch their faces (with compassion for them) and give them the good news of having high ranks in Paradise.
While he would still be in the same state, Allah will reveal to ` Isa (علیہ السلام) : 'Verily, I am going to send forth the kind of men from among servants belonging to Me against whom no two hands will dare fight. So, you assemble and take My servants to the sanctuary of Mount Tur (which Sayyidna ` Isa (علیہ السلام) will do) and would send out Ya'juj and Ma'juj and they will be seen hurtling down from every side. The first wave of them will pass by Bulhairah Tabariyyah. They would drink out everything in it and when others of them will pass by it, (and seeing it dry) they will say: 'Surely, in this, there must have been water earlier in time.'
The prophet of Allah, ` Isa (علیہ السلام) ، and his companions will take refuge on the Mount Tur. Other believers will find sanctuaries in their own fortified places. Food supplies will be there, but it would run short where-upon the head of a bull will be considered better than a hundred dinar. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will turn to Allah (and pray for the removal of their distress which will be answered) and He will send an epidemic (worm in neck) and they will be annihilated en masse to the last person. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will come down from the Mount of Tur and see not a hand-span worth of land remaining unfilled with corpses and (because of their decomposition) the place will be reeking with a strong stench. (Seeing this state of affairs) the prophet of Allah, 'Isa, and his companions will turn to Allah (praying for the removal of this distress as well which Allah will answer). He will send birds with necks like the neck of a camel. They will haul these corpses and throw them at the place where Allah wills (according to some narratives, they will put them away into the sea).
After that, Allah Ta’ ala will send rains. No clay home in the villages and no Bedouin tent in the desert will remain without it. Lands will be washed clean and left like mirror. Then, Allah Ta’ ala will tell the Earth, 'Grow your fruits and unravel the abundance of your blessings.' (And so it shall be and such shall be the bliss of increase that) one pomegranate will suffice as food for a group of people. And its shell will be used to make canopies for protection against the Sun and milk will be so blessed as to suffice for a large number of people. Milk from one cow will be enough for everyone in a tribe and milk from one goat will be adequate for a whole clan. (After forty years of this period of extra-ordinary abundance, peace and protection, when the time due for Qiyamah will draw near) Allah Ta` ala will send a pleasant wind which will cause their armpits to be benumbed and the soul of every believer and every Muslim will be taken away. Left there will be the worst among human beings, the wicked and the disbelieving ones, who will indulge in shame and outrage on the Earth like donkeys. And it is against them that the Hour will stand activated.'
As for the story of Ya'juj and Ma'juj, the narration of Sayyidna ` Abd al-Rahman ibn Yazid ؓ deals with it in greater detail. It says that once they pass by Buhairah Tabariyyah, Ya’ juj and Ma’ juj will climb Jabal al-Khamar, a mountain from among the mountains of Baytul-Maqdis, and say, 'We have killed whoever there was on the Earth. Come, let us now kill whoever there is out in the skies." So they will shoot their arrows towards the sky and Allah will make their arrows return back to them smeared with blood (so that those dim-witted people are pleased with the prospect that they have done away with whoever there was in the skies).
About the story of Dajjal, the narration of Sayyidna Abu Said al-Khudri ؓ adds that Dajjal will stay away from al-Madinah al-Munawwarah. When it will not be possible for him to reach even the link roads leading to it, he will come to a saline tract of land close to Madinah. At that time, a man will come out to confront him and this man will be the best of men at that time (or, among the best of men). Addressing him, he will say, 'I am certain that you are the Dajjal about whom the Holy Prophet ﷺ had told us.' (Hearing this), Dajjal will start saying, 'Tell me, O people, if I kill this man, then make him alive, will you still doubt the thing (about my being God)?' They said, 'No.' So he will kill him and then bring him back to life whereupon he will tell Dajjal, 'By Allah, now I have become more certain that you are the Dajjal.' Hence, Dajjal would want to kill him (all over again), but he will remain unable to enforce it. (Sahih Muslim)
According to a narration of Sayyidna Abu Said al-Khudri ؓ appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet ﷺ said, "On the day of Qiyamah, Allah Ta` ala will ask Sayyidna Adam (علیہ السلام) ، 'raise the Hell-bound from your progeny.' He will wonder, 'my Lord, who are they?' Then, the Divine command will go forth that nine hundred and ninety nine of every one thousand are Hell-bound with only one bound to go to Paradise. Scared, the noble Sahabah asked, 'Ya Rasulallah, 'who from among us shall be the one bound to go to Paradise?' Thereupon, he said, 'do not worry because out of these nine hundred and ninety nine Hell-bound people, there will be only one from among you while, ratio-wise, there will be a thousand from among the Ya'juj Ma'juj.' According to a narration of Sayyidna ` Abdullah ibn ` Umar ؓ in the Mustadrak of al-Hakim, the Holy Prophet ﷺ said that Allah Ta` ala divided all human beings into ten parts. Nine of these belong to Ya'juj Ma'juj while the remaining one part covers the human beings of the whole world. (Ruh al-Ma` ani)
After having quoted these narrations in al-Bidayah wa an-Nihayah, Ibn Kathir has written that it tells us that the number of Ya'juj Ma'juj is significantly higher than the entire human population.
According to a narration of Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ appearing in the Musnad of Ahmad and Abu Dawud with sound chains of authority, the Holy Prophet ﷺ said that ` Isa (علیہ السلام) will live on the Earth for forty years after his descension. As for the narration in Muslim which puts this duration of stay at seven years, it has been rated as less in strength or having some unapparent meaning (marjuh or mu'awwal) by Hafiz in Fath al-Bari who has declared the very period of forty years as correct. Then there are clarifications in Ahadith which report that this whole period will be marked with peace and blessings. Absolutely no malice and hostility will exist among people, none even between any two of them. (Muslim and Ahmad)
Al-Bukhari reports from Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet ﷺ said that the Hajj and ` Umrah of Baytullah will continue even after the emergence of Ya'juj Ma'juj. (Tafsir Mazhari)
Al-Bukhari and Muslim report from Umm al-Mu'minin, Sayyidah Zainab bint Jahsh ؓ that one day the Holy Prophet ﷺ woke up from sleep with his blessed face red while he was saying:
لا الٰہ اِلاَّ اللہ ویل للعرب من شرقد اقترب فتح الیوم من ردم یأجوج ومأجوج مثل ھذہ و حلّق تسعین
'La ilaha Wallah. Alas for Arabia! Evil is drawing near. To-day, a part of the Wall of Ya'juj Ma'juj has opened up like this' and he made a ring by joining the tips of his thumb and index finger (to indicate the size of the hole in the Wall).
Umm al-Mu'minin, Sayyidah Zainab ؓ says that following his statement, we submitted, 'Ya RasulAllah, is our destruction possible even when we have righteous people among us?' He said, 'Yes, it is - (particularly) when evil (khabath) abounds' (similar reports appear in the two Sahihs from Sayyidna Abu Hurairah ؓ ، as in al-Bidayah wa an-Nihayah of Ibn Kathir). That a hole was made into the Wall of Ya'juj Ma'juj to the measure shown in the Hadith could be taken in the real sense and also in a figurative one which would indicate the weakening of the Wall made by Dhul-Qarnain. (Ibn Kathir, Abu Hayyan)
The Musnad of Ahmad, Tirmidhi and Ibn Majah report from a narration of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said: Ya'juj Ma'juj keep digging through the Wall of Dhul-Qarnain. Doing it every day they reach the farthest part of this iron Wall so close as would make the light on the other side become visible to them. But, at that point, they say that they would dig all the way through it the next day, and return. However, Allah Ta’ ala makes it as strong as it was all over again. Then comes the next day and they start anew to dig through it. This cycle of their effort to dig and demolish and that of mending and fortifying from Allah's side will continue until such time up to which Allah Ta’ ala intends to hold back Ya'juj Ma'juj. And when He intends to release them, they will dig, reach the farthest limit and say, 'If Allah wills, we shall go across it tomorrow.' (By making their effort dependent on the name and will of Allah, they will have the taufiq to succeed) So, when they return the next day as usual, they will find the remaining non-dug portion of the Wall as they had left it and this they will demolish and go across.
Tirmidhi has reported this narration on the authority of Abu ` Aw nah, Qatadah, Abi Rafi', Abu Hurairah ؓ ، in that order, and then he has said: غریب لا نعرفہ الا من ھذا الوجہ (Unfamiliar. We do not know it except from this source). Ibn Kathir has also reported this narration in his Tafsir and then he has this to say:
اسنادہ جِیّد قوی ولکن متنہ فی رفعہ
Its chains of narrators are good and strong, but its text in the matter of its ascension (the effort to raise the channel of transmission up to attribute it the Holy Prophet is not supported by stronger sources).
Ibn Kathir comments on this Hadith in al-Bidayah wa an-Nihayah: If it is held to be correct that this Hadith is not marfu' (traceable in ascending order to the Holy Prophet ﷺ), instead, is a narration from Ka'b al-Ahbar, then, it becomes clear that it is not worthy of trust. Now there is another possibility. The narration is regarded to be free from any error made by the narrator. It is given the status of the very saying of the Holy Prophet ﷺ ، then, it would mean that this action of digging the Wall by Ya'juj Ma'juj will start at the time when the hour of their emergence draws close. And as for the statement of the Qur'an, that is, no hole can be made in this Wall, it refers to the time when Dhul-Qarnain had made it. This leaves no contradiction here. Moreover, it could also be said that breaking a hole into the Wall means a hole which goes all the way through it - and this narration states it clearly that this hole does not go all the way through it. (Al-Bidayah, p. 12, v. 2)
In Fath al-Basri, (رح) . Hafiz ibn Hajar has reported this Hadith with reference to ` Abd ibn Humaid and Ibn Hibban as well and said that they all narrate from Qatadah and some of their narrators are the authorities of the Sahih of al-Bukhari. Then, he has not entertained any doubt about the Hadith being rated as mares` (ascending to the Holy Prophet ﷺ). Then he says with reference to Ibn al-Arabi that this Hadith contains three Divine signs, that is, miracles: (1) That Allah Ta’ ala did not let their minds think of the alternative of continuing their digging operation round the clock including the day and night both. If so, it would have not been at all difficult for a people with so many of them to work in shifts of day and night with specified assignment of duties. (2) That their minds were turned away from taking the option of scaling over the Wall by using artifices and devices. Although, from a narration of Wahb ibn Munabbih, it becomes clear that these people tilled the land which also yielded fruits and they used instruments of many kinds in this process. It should have not been difficult for them under these circumstances to assemble together the means of scaling the Wall. (3) That for such a long time it never occurred to them that they should have said, Insha'Allah: If Allah wills, and that this statement will issue forth through their speech only when the time of their emergence will come close.
Ibn al-Arabi has said that this Hadith also tells us that there are people among the Ya'juj Ma'juj who believe in the existence of Allah and in His Will. Then, it is also possible that Allah Ta` ala may cause this statement to issue forth through their speech without having any belief and they find their job all done with its barakah (ashrat as-saah by as-Sayyid Muhammad, p. 154). But, what is obvious here is that they too have received the call of the blessed prophets. Otherwise, according to the textual authority of the Qur'an (nass), they should not be subjected to the punishment of Jahannam: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And it is not Our way to punish [ anyone ] unless We send a messenger - al-Isra', 17:15). This tells us that the invitation to believe has reached them too. But, they chose to stick by their denial. However, there will also be some people among them who would be subscribing to the view that Allah exists and that He has intention and will - though, having this much of a belief is not sufficient for 'Iman or faith, unless there is the essential faith in Prophet-hood and Hereafter. However, the saying of 'Insha'Allah': If Allah wills, despite Kufr (disbelief), is not a far out possibility.
Conclusions drawn from the narrations of Hadith
That which stands proved about Ya'juj Ma'juj from the statements of the Holy Prophet ﷺ as in the Ahadith cited above is given below:
(1) Yajuj Ma'juj are the progeny of Sayyidna Nuh (علیہ السلام) like the rest of human beings. The majority of Hadith experts and historians identify them as the progeny of Yafith, the son of Nuh (علیہ السلام) . And it is also obvious that the progeny of Yafith son of Nuh (علیہ السلام) had spread itself out far and wide among different tribes, nationalities and many a populated areas between the period of Sayyidna Nub (علیہ السلام) and that of Dhul-Qarnain. Thus, it is not necessary that the races known as Ya’ juj Ma’ juj were pinned down as a whole exclusively behind the Wall of Dhul-Qarnain. There must have been some of their tribes and nationalities living on the other side of the Wall of Dhul-Qarnain. However, it can be said that the savage killers and destroyers among them were restrained through the Wall of Dhul-Qarnain. Historians refer to them generally as Turks, Mangkhol or Mongols. But, from among these, the name of Yajuj Ma’ juj applies only to the savage, uncivilized, blood-thirsty tyrants who remained untouched by civilization. The Turks, Mangkhols or Mongols who became civilized stand unsubstantiated by this name.
(2) The number of Ya’ juj Ma’ juj is several times higher than the number of the human beings of the whole world, at least at the ratio of one to ten. (Hadith #2)
(3) The tribes and nationalities of Ya’ juj Ma'juj stopped from crossing over to the other side of the Wall of Dhul-Qarnain will remain so restrained right through the close of the zero Hour of the Last Day of Qiyamah. The time destined for their emergence will be preceded by the appearance of Mahdi and Masih (علیہم السلام) and that of Dajjal (the anti-Christ). They will be released exactly after 'Isa (علیہ السلام) has descended and has killed Dajjal. (Hadith #1)
(4) At the time Ya'juj Ma'juj are to be released, the Wall of Dhul-Qarnain will crumble down all leveled to the ground (verse 18:98). The merciless hordes of Ya'juj Ma'juj would present an spectacle when, coming down from the mountain slopes all simultaneously, the speed of their descent would give the impression that they are sliding down to the ground en masse. These countless savage humans will hit the whole earth and its population. No one would be able to stand up against the killing and plunder by them. The apostle of Allah, Sayyidna ` Isa (علیہ السلام) will, under Divine command, take refuge on Mount Tur along with his believing companions. People in other habitations of the world will seek asylum in available safe places. When supplies run out, necessities of life will become highly expensive. As for the rest of human population, these savages will finish them off and lick out their rivers. (Hadith #1)
(5) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions that these countless locust like peoples will be destroyed simultaneously. The earth will be covered up with their dead bodies and the stench from which would make human rehabilitation on the earth difficult. (Hadith #1)
(6) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions once again that their dead bodies would be disposed of into the sea or made to disappear altogether and the whole earth will be washed clean through a universal rain. (Hadith #1)
(7) After that, there shall come a reign of peace lasting for nearly forty years. The earth will open the gates of its blessings. No one will re-main poor and needy. No one will hurt or harass anyone. Peace and comfort shall prevail universally. (Hadith #3)
(8) During this period of peace, the Hajj and ` Umrah of Baytullah will continue. (Hadith #4) As for the death of Sayyidna ` Isa (علیہ السلام) and his burial in the Sacred Mausoleum, it already stands proved from the narrations of Hadith. This too will transpire when he will travel to Hijaz for Hajj or ` Umrah. (As reported by Muslim from Sayyidna Abu Hurairah ؓ - explanatory note). After that, he will die in al-Madinah al-Taibah and buried in the Sacred Mausoleum.
(9) During the later period of the life of the Holy Prophet ﷺ ، he was shown a dream activated through a revelation (wally) that a hole had opened up in the Wall of Dhul-Qarnain, which he declared to be a sign of impending evil for Arabia. Some Hadith experts (al-mulhaddithin) have interpreted the opening of a hole in this Wall as real. Some others have taken it figuratively in the sense that this Wall of Dhul-Qarnain has become weak, the time of the emergence of Ya'juj Ma'juj has come close and its effects will show up in the form of Arab decline. Allah knows best.
(10) After his descent, he will stay on the earth for forty years. (Hadith #3) Earlier than him, the period of Mahdi (علیہ السلام) will also be that of forty years, part of which will feature the confluence and cooperation of both. In his book, Ashrat al-Sa` ah (p.145), Sayyid Sharif Barzanji has said that the period of Sayyidna ` Isa (علیہ السلام) will follow the killing of Dajjal and the peace prevailing thereafter and extend to forty years. This will make his total stay in the world for a period of forty-five years. And, it has been mentioned on page 112 that Mahdi (علیہ السلام) will appear a thirty plus years before Sayyidna ` Isa (علیہ السلام) and the total period credited to him will be that of forty years. Thus, the presence of the two blessed souls shall coincide for a number of five, or seven years, and both their periods will be marked by a reign of justice throughout the world. The earth will open up the gates of its blessings, neither will anyone remain poor, nor will anyone bear malice and hostility against anyone else. Of course, the great trial of the appearance of Dajjal will hit the whole world during the later period of Mahdi (علیہ السلام) - with the exception of Makkah, Madinah, Baytul-Maqdis and the Mount of Tur. This trial will be the greatest as compared to the rest of the trials the world has faced. Dajjal and his disorder will last for forty days only. But, out of these forty days, the first day will be that of one year, the second day that of one week and the rest of days will be like they usually are. One way this can happen is that these days are really made to be that long - because, during those later times, nearly all events will be extraordinary and miraculous in nature. Then, it is also possible that the days and nights keep alternating as they usually do. But, it stands proved from Hadith that Dajjal would be a great magician. When so, it is also possible that, under the spell of his magic, common people remain unable to notice this revolutionary change in the alternation of days and nights and continue seeing this phenomena as nothing but one usual day. As for the injunction in Hadith of performing Salah during that day on the estimated analogy of usual days, it also seems to support the assumption that the days and nights would be changing really, but people would not realize it cognitively. Therefore, in this day of one year, the order given was to perform Salah for three hundred sixty days. Otherwise, had the day been really one day only, the rules of the Shari` ah would have required only five Salahs as obligatory for one day as such. In short, the total period of Dajjal will have forty such days.
After that, Sayyidna ` Isa (علیہ السلام) will descend, kill the Dajjal and put an end to the disorder created by him. However, quite close to that the Ya'juj Ma'juj will emerge unleashing another spate of disorder, pillage and killing. But, the period of their presence will not go beyond a few days when they too will be destroyed all simultaneously as a result of the prayer of Sayyidna Isa (علیہ السلام) . In short, there will be two ominous trials of Dajjal and Ya'juj Ma'juj during the later period of Sayyidna Mahdi (علیہ السلام) and the early period of Sayyidna ` Isa (علیہ السلام) which will shake the people of the entire earth upside down. Before and after these counted few days, however, the whole world will experience justice, peace and blessings. During the period of Sayyidna ` Isa (علیہ السلام) ، there will remain on the earth no creed and religion other than Islam. The earth will start sending forth its hidden treasures. No one will remain poor and needy. Even beasts and poisonous life forms will not hurt anyone.
An essential point of guidance:
As far as the information given above about the Ya'juj Ma'juj and the Wall of Dhul-Qarnain, these have been communicated to the Muslim Ummah by the Qur’ an, and the Ahadith of the Holy Prophet ﷺ . Believing in it as such is necessary and opposition, impermissible. Now there remains the area of geographical and racial investigation as to questions like - Where is the wall of Dhul-Qarnain located? Who are these people called Ya'juj Ma'juj? Where do they live now? Here, it can be said that no Islamic 'Aqidah (article of faith) depends on knowing this, nor does the understanding of any verse of the Qur’ an hinge on it. But, the religious scholars of the Muslim Ummah, only in order to answer the absurdities dished out by antagonists and to provide additional insight, have discussed this subject in details. A part of it is being reported here.
Views of Muslim scholars
In his Tafsir, al-Qurtubi has reported from as-Suddiyy that twenty-one of the twenty-two tribes of Ya'juj Ma'juj were shut off by the Wall of Dhul-Qarnain. One of their tribes was left out on the inner side of the Wall of Dhul-Qarnain. They are Turks. After that, al-Qurtubi says that the sayings of the Holy Prophet ﷺ about the Turks resemble the Ya'juj Ma'juj and that the incidence of a war between them and Muslims during the later times appears in a hadith of the Sahih of Muslim. At present, he continues: A large number of Turk people are arrayed against Muslims. Only Allah knows their exact number and only He can save Muslims from their evil. It appears as if they are the Ya’ juj Ma'juj - or, at least, are their forerunners. (Al-Qurtubi, p. 58, v.11) (Al-Qurtubi belongs to the sixth century of Hijrah when the Tatar onslaught came and destroyed the Islamic Caliphate. This great upheaval is well known in Islamic history and the Tatars are reputed to be from the Mongol or Mongkhol Turks). But, as for al-Qurtubi, he has simply said that they resembled the Ya'juj Ma'juj and could be their forerunners. He has not identified the havoc caused by the Tatars as the emergence of the Ya'juj Ma'juj which is one of the signs of the coming of the last day of Qiyamah. The reason is that the Hadith of the Sahih of Muslim mentioned above makes it clear that this emergence will come to pass after the descent of Sayyidna ` Isa (علیہ السلام) during his period.
Therefore, ` Allamah 'Alusi has, in his Tafsir Ruh al-Ma` ani, strongly refuted the position of those who have taken the Tatars as the Ya’ juj Ma'juj. According to him, the very thought is a flagrant error and certainly an opposition to the textual authority of Hadith. However, this much he too said that this havoc, no doubt, did resemble the havoc to be caused by the Ya'juj Ma'juj. (Ruh, p. 44, v. 16) It proves that the view of some contemporary historians who take modern Russia or China or both as the Ya'juj and Ma'juj would have not been really wrong. However, the condition is that they should have meant by it the same thing said by al-Qurtubi and al-'Alusi, that is, the upheaval caused by them resembled that of the Ya’ juj and Ma'juj. But, declaring it to be the very emergence of the Ya’ juj Ma'juj - something reported in the Qur'an, and Hadith as signs of Qiyamah and which was due to come after the descent of Sayyidna ` Isa (علیہ السلام) - is absolutely wrong. The approach is erroneous and it betrays a rejection of the textual authority (nusus) of Hadith.
Famous historian, Ibn Khaldun has taken up this subject in the prolegomena of his history. As part of his description of the sixth kingdom, he has alluded to the geographical location of the Ya'juj Ma'juj and the Wall of Dhul-Qarnain as follows:
"Inhabiting towards the west, in the ninth part of the seventh kingdom, there are tribes of Turks called قنجاق (qinjaq) [ Qipcaq or Qypchaq as in Bertold Spuler ] and چرکس (Cherkess) [ Circassians, the Caucasian people, as in Spuler ]. The eastern side is populated by the Ya'juj Ma'juj. In between the two, Mount Caucasus draws the line of demarcation. It has been mentioned earlier that it begins from al-bahr al-muhit located in the east of the fourth kingdom and goes up to the northern end of the kingdom. Then, receding away from al-bahr al-muhit, it continues in a north-western direction and enters the ninth part of the fifth kingdom. From here, it reverts to its first direction until it enters the ninth part of the seventh kingdom. Once it reaches there, it goes from the south in a north-western direction. Located in between this mountain range is the 'Wall of Alexander.' It is situated in the middle of the ninth part of the seventh kingdom as we have identified earlier and the Qur'an too informs us about it.
In his book of geography, ` Abdullah ibn Khurdazbih has reported the dream of the ` Abbasi Khalifah, Wathiq Billah in which he had seen that the Wall had opened up. As a result, he woke up all upset and sent his emissary, Sallam on a fact-finding mission. On his return, he reported the condition and distinct features of this very Wall." (Muqaddimah ibn Khaldun, p. 79)
That Wathiq Billah, the Abbasi Khalifah sent an observer group to investigate the Wall of Dhul-Qarnain and that it did return after having made the investigation has been mentioned by Ibn Kathir too in al-Bidayah wa an-Nihayah. Also said there is that this Wall has been made in iron with huge locked gates and is located towards the north-east. After narrating the event, Tafsir Kabir and al-Tabari add: One who comes back after having seen the Wall reaches the barren fields facing Samarkand in the company of guides. (Tafsir Kabir, v. 5, p. 513)
The great scholar of Islam and my revered teacher, Maulana Anwar Shah Kashmiri has mentioned Ya’ juj Ma’ juj and the Wall of Dhul-Qarnain in his book, عقیدہ الاسلام فی حیاۃ عیسٰی (علیہ السلام) . Though it is an adjunct of his book yet, whatever he has mentioned there measures up to the highest level of investigation and Tradition. He said: To remain protected against the plunder and devastation by mischievous and savage human beings walls have been built on the earth, not simply at one place but at several places. Different kings have built these at various places during different ages. Most famous and the largest among these is the Great Wall of China. Its length given by Abu Hayyan al-Andulusi (the royal historian of the Iranian Court) is twelve hundred miles. It was founded by Faghfur, the Emperor of China, and that the date of its inception goes back to three thousand four hundred and sixty years after the advent of Sayyidna Adam (علیہ السلام) ، and also that the Moghul people (Mongol or Mongkhol) call this Great Wall, 'atkuwah', and the Turks, 'burqurqah. Then he has acknowledged that several walls of this nature are found at other places as well.
Our leading fellow-servant of the Faith, Maulana Hifzur-Rahman Sihwarwi, may he rest in peace, has given a well-documented historical detail elaborating the statement of Shaykh Kashmiri in his well-known book, Qasas al-Qur'an. A gist is given below:
The range of the evil savagery of Ya'juj Ma'juj was so extensive that, on the one hand, the people of southern Caucasia suffered from their tyrannical onslaughts while on the other hand, the inhabitants of Tibet and China also served as sitting targets of their savagery. It was to stay safe from these very Ya'juj Ma'juj that protective walls were built at various place during different ages. The largest among these is the Great Wall of China mentioned earlier.
The second Wall is located near Bukhara and Tirmidhi in Central Asia. It is situated at a place called Darband (meaning 'blocked passage' ). This Wall was there during the time of the famous Moghul king, Taimur Lang (Timur, the Lame; Tamerlane). The German confidant of the Roman King, Cella Berger, has mentioned him in his book. Kilafchu, the emissary of Castille, the King of Andulusia has also referred to him in his travelogue. When he presented himself as the emissary of his King before Taimur, he had passed by this spot. He writes that the Wall of Bab al-Hadid (Iron Gate) is situated on the route coming from Mousel and which lies in between Samarkand and India. (From Tafsir Jawahir al-Qur'an by al-Tantawi, v. 9. p. 198)
The third Wall is located in Daghistan in Russia. This too is famous by the name of Darband (blocked passage) and Bab al-Abwab (The Gate of gates). Yaqut al-Hamawi in Mu'jim al-Buldan, al-Idrisi in al-Jughrafiah and Bustani in Dairatul-Ma’ arif have described these in great details, a gist of which is as follows:
"In Daghistan, 'Darband' is a Russian city. It is situated on the western shore of Bahr Khadir (Caspian Sea), latitude 43.3 North and longitude 48.15 east. It is also called 'Darband Nausherwan'. Another name for it, 'Bab al-Abwab,' is also famous."
The fourth Wall is located in the higher parts of Caucasia towards the west of this very 'Bab al-Abwab where, in between two mountains, there is a pass well known as the Daryal Pass. This fourth Wall is right here and is known as the Wall of Qafqaz or Mount Qoqa or Koh Qaf (Caucasus). About it, Bustani writes:
"And close to it (the Wall of Bab al-Abwab), there is another Wall which goes on extending towards the West. In all likelihood, this may have been built by the people of Faris (Persia) as a measure of defense against the northern Berbers. Since the identity of its founder was not authentically known, some people have attributed it to Alexander while some others have ascribed it to Cyrus and Nausherwan. And Yaqut says that it has been constructed with molten copper." (Da'iratul-Ma` arif, v. 7, p. 651; Mu` jimul-Buldan, v. 8, p. 9)
Since all these Walls are in the North and have been built for a single need, therefore, difficulties have come up in determining as to which of these is the Wall of Dhul-Qarnain. And the major confusion has showed up in the case of the last two Walls because the name of both the places is Darband and there is a Wall also present at both. Out of the four Walls mentioned above, the Great Wall of China is the longest and the oldest. About it, no one says that it is the Wall of Dhul-Qarnain. Then, instead of being in the North, it is in the Far East - and that it is in the North is clear as indicated by the Qur'an al-Karim.
Now, the thing revolves between the remaining three Walls which happen to be but in the North. Out of these, speaking generally, historians – Mas’ udi, Istakhri, Hamawi and others - identify the Wall located in Daghistan, or at Darband in the Caucasian territory of Bab al-Abwab by the Caspian Sea as the Wall of Dhul-Qarnain. Historians who have called the Wall and Darband of Bukhara and Tirmidh as being the Wall of Dhul-Qarnain have, most likely, been confused because of the common factor of the word, Darband. At this point, its location stands nearly fixed. Now, it can be said that it is situated in Bab al-Abwab by the Darband of Caucasia in the territory of Daghistan, or is located even at a higher altitude of the Mountain of Qafqaz or Qaf (Caucasus). As for a Wall being there on both these places is a fact proved by historians.
By way of further refinement in between the two probabilities given above, my revered teacher, Maulana Sayyid Muhammad Anwar Shah has, in ` Aqidatul-Islam,' given preference to the Wall of Koh Qaf (Qafqaz: Caucasus) as being the Wall built by Dhul-Qarnain. (` Aqidatul-Islam, p. 297)
The Wall of Dhul-Qarnain: Is it still there? Will it be there until Qiyamah? Or, has it disintegrated?
Historians and geographers of Europe do not recognize the presence of any of these northern Walls in our time, nor do they admit that the passage of the Ya'juj and Ma'juj is still blocked. On that basis, some Muslim historians have also started saying and writing that the event of the emergence of the Ya'juj and Ma'juj mentioned in the Qur’ an, and Hadith has already taken place. Some of them have declared the great onslaught of Tatars in the sixth century Hijrah as being the emergence of Ya'juj and Ma'juj mentioned by the Qur’ an and Hadith. Still others have found it sufficient to equate the contemporary rise of the Russian, Chinese and European peoples with the emergence of the Ya'juj and Ma'juj and have thereby closed the case conveniently. But, all this is - as stated earlier with reference to Ruh al-Ma` ani - totally wrong. To say that the particular emergence of the Ya'juj and Ma'juj mentioned by the Qur'an was a sign of Qiyamah translates as a denial of Sahih Ahadith. The Sahih Hadith of Muslim narrated by al-Naas ibn Sam` an, and others says that Qiyamah will come after three events have taken place. These events will be the emergence of Dajjal (anti-Christ), the descent of Sayyidna ` Isa (علیہ السلام) and the killing of Dajjal. How can it be said that it has already come to pass! The reason is obvious. The Dajjal has not emerged. Sayyidna ` Isa (علیہ السلام) has yet to descend. And there is no doubt about it.
Nevertheless, it is not counter to any textual authority (pass) of Qur’ an, and Sunnah that the Wall of Dhul-Qarnain may have disintegrated now and some people from among the Ya'juj Ma'juj may have come on this side. However, this will remain subject to the condition that one admits that their last and the most massive onslaught, which will prove to be the destroyer of the entire human population, has not come yet. In fact, it will come after the great manifestation of the signs of Qiyamah mentioned earlier, that is, the appearance of the Dajjal and the descent of Sayyidna ` Isa (علیہ السلام) etc.
The considered view of ` Allamah Kashmiri (رح) in this matter is that the European assertion that they have scanned the whole world and have found no trace of this Wall bears no weight. First of all, the reason is that they themselves have clearly admitted that, despite having reached the zenith of travel and research, there remain many forests, rivers and islands about which they had been unable to collect information. Then, not too remote is the probability that the Wall, despite being present, may now have taken the form of a mountain because of mountains crumbling and joining together. But, no absolute textual authority (nass) contradicts the fact of this Wall disintegrating before Qiyamah, or of some people from the Ya'juj Ma’ juj crossing over to this side by taking some distant and long-winding route.
The strongest argument put forward in favor of this Wall of Dhul-Qarnain surviving until the last day of Qiyamah is based on the statement of the Qur’ an: فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ (98). Here, Dhul-Qarnain says, 'when the promise of my Lord will materialize (that is, the time will come for the Ya'juj Ma'juj to appear), Allah Ta` ala will make this Wall crumble down to ground level.' The proponents of this argument have interpreted the words: وَعْدُ رَبِّي (the promise of my Lord) in this verse in the sense of Qiyamah, the Last Day - although, the words of the Qur'an are not definite and categorical about it. The reason is that the Qur’ anic words: وَعْدُ رَبِّي (the promise of my Lord) carry a very clear sense of their own. So, what is meant here is that the arrangement made by Dhul-Qarnain to block the entry of the Ya'juj Ma'juj may not necessarily remain there, as is, forever. When Allah Ta’ ala wills to have the passage open to them, this Wall will lie demolished. Therefore, it is not necessary that it would happen precisely close to the Qiyamah. Accordingly, all commentators have mentioned both probabilities in the sense of: وَعْدُ رَبِّي (the promise of my Lord). It appears in Tafsir al-Bahr al-Muhit:
وَالوعد یحتمل ان یراد بہ یوم القیٰمۃ ، وان یرادبہ وقت خروج یاجوج و ماجوج
And the promise has the probability that meant by it is the Day of Qiyamah and that meant by it is the time of the emergence of the Ya'juj and Ma'juj.
One way of verifying this could be the eventuality that the Wall lies demolished, the passage has opened up and the onslaught of the Ya'juj and Ma'juj has begun. It does not matter whether its beginning is taken to be from the havoc caused by the Tatar in the sixth century Hijrah, or from the present ascendancy of the peoples of Europe, Russia and China. But, it is evident that the aggressive emergence of these civilized peoples - something taking place in a constitutional and legal framework - cannot be classed as rank disorder which is being particularly pointed out by the Qur’ an and Hadith. The anatomy of havoc given there is that it will unfold in the form of such a magnitude of merciless bloodshed and devastation that it will eliminate the entire human population. Rather, the outcome will, then, be that some nationalities of these very Ya'juj Ma'juj had turned civilized after having moved to this side. They certainly turned out to be the source of great disorder and trial for Islamic coun-tries. But, till now, their savage counterparts who know nothing but bloodshed have not come to this side as destined - and the majority of them are of that kind. These will emerge very close to Qiyamah.
The source of the second argument is the Hadith of Tirmidhi and the Musnad of Ahmad where it is said that the Ya'juj Ma'juj keep digging this Wall every day. But, first of all, Ibn Kathir has declared this Hadith to be ma’ lul (defective despite its apparently correct chain of narrators). Secondly, in the Hadith itself, there is no clarification that the day Ya'juj and Ma'juj will cross over the Wall by virtue of saying Insha'Allah the thing will happen necessarily close to the Qiyamah. Then, the Hadith does not provide any proof either that the whole lot of the Ya'juj and Ma'juj will remain restrained behind the Wall. Even if some groups, or nationalities, from among them were to come to this side by taking some distant and long-winding route, it will still not be too far out an eventuality in the presence of powerful modern ships. In fact, some historians have mentioned that the Ya'juj Ma'juj have found the way to reach this side via long sea travel. If so, the Hadith does not contradict that either.
In short, there is no clear and definite proof in the Qur’ an and Sunnah that goes on to establish that the Wall of Dhul-Qarnain will remain standing right through the last day of Qiyamah. Or, their elementary and insignificant attacks against the human population on this side will not be possible. However, in all certainty, the time of that horrific and devastating onslaught which will destroy the entire human population will be but close to the Qiyamah as has been mentioned repeatedly. To sum up, it can be said that based on the textual authority (nusus) of the Qur'an, and Sunnah, it is not possible to give an absolute verdict that the Wall against the Ya'juj and Ma'juj has disintegrated leaving the passage open. Nor can it be said that, according to the Qur'an, and Sunnah, it is necessary that it survives up to the Qiyamah. Both probabilities exist. And Pure and High is Allah who knows reality best.
And on that day, (i.e. the Doomsday) We will leave them (all the people including Ya’jūj and Ma’jūj) surging over one another. And the Horn shall be blown, then We shall gather them together.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
As for the pronoun of the word: بَعْضَهُمْ (ba` dahum) in بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ (And on that day, We will leave them [ Ya’ juj and Ma'juj ] surging over one another - 99), it is obvious that it reverts back to Ya'juj Ma juj. Then, as for their condition described therein - 'surging over one another' - it is also obvious that this will be their state when the passage lies open for them and they will be hastening their way from the hilly heights down to the ground. Commentators have suggested other probabilities as well.
The pronoun in: فَجَمَعْنَاهُمْ (fajama'nahum: Then We shall gather them together - 99) is reverting back to the creation at large, human beings and the Jinn. The sense is that the entire creation of human beings and the Jinn who have been obligated with the percepts of the Shari` ah (mukallaf) shall be gathered together on the plains of Resurrection (al-Hashr).
And on that day We will bring Jahannam fully exposed before the infidels
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
As for the pronoun of the word: بَعْضَهُمْ (ba` dahum) in بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ (And on that day, We will leave them [ Ya’ juj and Ma'juj ] surging over one another - 99), it is obvious that it reverts back to Ya'juj Ma juj. Then, as for their condition described therein - 'surging over one another' - it is also obvious that this will be their state when the passage lies open for them and they will be hastening their way from the hilly heights down to the ground. Commentators have suggested other probabilities as well.
The pronoun in: فَجَمَعْنَاهُمْ (fajama'nahum: Then We shall gather them together - 99) is reverting back to the creation at large, human beings and the Jinn. The sense is that the entire creation of human beings and the Jinn who have been obligated with the percepts of the Shari` ah (mukallaf) shall be gathered together on the plains of Resurrection (al-Hashr).
whose eyes were under a cover against My reminders, and they were not able to listen.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
As for the pronoun of the word: بَعْضَهُمْ (ba` dahum) in بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ (And on that day, We will leave them [ Ya’ juj and Ma'juj ] surging over one another - 99), it is obvious that it reverts back to Ya'juj Ma juj. Then, as for their condition described therein - 'surging over one another' - it is also obvious that this will be their state when the passage lies open for them and they will be hastening their way from the hilly heights down to the ground. Commentators have suggested other probabilities as well.
The pronoun in: فَجَمَعْنَاهُمْ (fajama'nahum: Then We shall gather them together - 99) is reverting back to the creation at large, human beings and the Jinn. The sense is that the entire creation of human beings and the Jinn who have been obligated with the percepts of the Shari` ah (mukallaf) shall be gathered together on the plains of Resurrection (al-Hashr).
Do, then, the disbelievers deem (it fit) that they take My servants as patrons beside Me? Surely, We have prepared Jahannam as entertainment for the disbelievers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
According to Tafsir al-Bahr al-Muhit, in the first verse (102): أَفَحَسِبَ الَّذِينَ كَفَرُوا أَن يَتَّخِذُوا عِبَادِي مِن دُونِي أَوْلِيَاءَ (Do, then, the disbelievers deem that they take My servants as patrons beside Me?), there is an elision (حذف hadhf) in the text at this place, that is: فیجد بھم وینتفعون بذلک الاتخاذ As such, it would mean: 'Do these disbelieving people who have taken My servants - instead of Me - as the objects of their worship and the dispensers of their matters and problems think that this make-shift arrangement made by them would bring them some benefit and they would enjoy it?' This is a form of interrogative meant for negation or disapproval. In short, it means that such thinking is wrong, a mark of ignorance.
The word: عبادی (` ibadi: My servants) used here means angels, and the particular prophets whom the people of the world worshiped taking them as partners in the pristine divinity of Allah - as Sayyidna ` Uzair and Sayyidna Masih (علیہ السلام) . Those who worshiped angels were some Arabs. As for those who ascribed partners to Allah, the Jews and Christians both did it. The Jews did it in respect of Sayyidna ` Uzair (علیہ السلام) and the Christians, in respect of Sayyidna ` Isa (علیہ السلام) . Therefore, meant here by: الَّذِينَ كَفَرُوا (al-ladhina kafaru: Those who disbelieved) in this verse are these very groups of disbelievers. Some commentators have taken عبادی (` ibadi: My servants) at this place to mean shaitans. In that case, الَّذِينَ كَفَرُوا (those who disbelieved) would mean disbelievers who worship the Jinn and shaitans. Some other commentators have taken is? عبادی (` ibadi: My servants) at this place in the general sense of something created, under mastery, which becomes inclusive of all false objects of worship, idols, fire and stars. Maulana Ashraf ` Ali Thanavi (رح) has referred to this aspect in the Summary of his Tafsir Bayan al-Qur’ an while explaining servants as subjects. However, the first explanation given above has been rated as weightier in al-Bahr al-Muhit and other Tafsirs. Allah knows best.
The word: أَوْلِيَاءَ (awliya' ) is the plural of وَلِی (waliyy). This word is used in the Arabic language to carry several meanings. At this place, it means one who gets things done, resolves matters, fulfills needs - which is the particular attribute of the true object of worship. The purpose thereby is to take them as objects of worship.
Say, “Shall We tell you about the greatest losers in respect of (their) deeds?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Who are those referred to as: الْأَخْسَرِينَ أَعْمَالًا (The greatest losers in respect of [ their ] deeds - 103)? At this place, the first two verses (101, 102) are, in terms of their general sense, inclusive of every individual or group that would put in a lot of effort in some deeds taking them to be good, but with Allah their effort is ruined and their deed, wasted. Al-Qurtubi said that this situation is caused due to two things. One: Corruption in Belief. Two: Hypocrisy. It means that a person whose very Belief and Faith is not correct - no matter how good he is in his deeds and how painstaking in his effort - will find all this useless and wasted in the Hereafter.
Similarly, the deed of anyone who acts for the pleasure of the created by way of hypocrisy, that deed too will remain deprived of thawab (reward). It is in terms of this general sense that some revered Sahabah have declared the Kharjites as the substantiation of this verse. Then, there are some commentators who take the Mu'tazilah, the Rawafid and some others as the groups who have strayed away from the straight path. But, in the next verse (105), it has been determined that meant at this place are those particular disbelievers who deny the verses of Allah Ta’ ala and the coming of Qiyamah and Akhirah. It was said: الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ (Those are the ones who disbelieved in the signs of their Lord and in the meeting with Him). Therefore, al-Qurtubi, Abu Hayyan, Mazhari and others prefer the view that really meant at this place are particular disbelievers who deny Allah, the Last Day and the Reckoning of deeds. But, apparently too, even those people whose deeds were ruined by their corrupted beliefs and whose effort had gone waste cannot remain unaffected by its general sense. As for the related sayings re-ported from Sayyidna ` Ali and Sa` d ؓ ، this is precisely what they mean. (Qurtubi)
Those are the ones whose effort in the worldly life has gone in vain, while they think they are doing well.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Who are those referred to as: الْأَخْسَرِينَ أَعْمَالًا (The greatest losers in respect of [ their ] deeds - 103)? At this place, the first two verses (101, 102) are, in terms of their general sense, inclusive of every individual or group that would put in a lot of effort in some deeds taking them to be good, but with Allah their effort is ruined and their deed, wasted. Al-Qurtubi said that this situation is caused due to two things. One: Corruption in Belief. Two: Hypocrisy. It means that a person whose very Belief and Faith is not correct - no matter how good he is in his deeds and how painstaking in his effort - will find all this useless and wasted in the Hereafter.
Similarly, the deed of anyone who acts for the pleasure of the created by way of hypocrisy, that deed too will remain deprived of thawab (reward). It is in terms of this general sense that some revered Sahabah have declared the Kharjites as the substantiation of this verse. Then, there are some commentators who take the Mu'tazilah, the Rawafid and some others as the groups who have strayed away from the straight path. But, in the next verse (105), it has been determined that meant at this place are those particular disbelievers who deny the verses of Allah Ta’ ala and the coming of Qiyamah and Akhirah. It was said: الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ (Those are the ones who disbelieved in the signs of their Lord and in the meeting with Him). Therefore, al-Qurtubi, Abu Hayyan, Mazhari and others prefer the view that really meant at this place are particular disbelievers who deny Allah, the Last Day and the Reckoning of deeds. But, apparently too, even those people whose deeds were ruined by their corrupted beliefs and whose effort had gone waste cannot remain unaffected by its general sense. As for the related sayings re-ported from Sayyidna ` Ali and Sa` d ؓ ، this is precisely what they mean. (Qurtubi)
Those are the ones who rejected the signs of their Lord and (the concept of) meeting with Him, so their deeds have gone to waste, and We shall assign to them no weight at all.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The last sentence in the same verse (105): فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا (and We shall not assign to them any weight) means that their deeds may appear to be great outwardly, but when placed on the balance of reckoning, they will carry no weight. The reason is that these deeds will be of no use and will not carry any weight because of kufr (disbelief) and shirk (ascribing of partners to Allah).
According to a Hadith of Sayyidna Abu Hurairah ؓ appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet ﷺ said: On the day of Qiyamah, there will come a tall and heavy man who, in the sight of Allah, will not be worth the weight of a mosquito.' Then he said: 'If you wish to verify it, recite this verse of the Qur'an: فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا (and We shall not assign to them any weight).'
Sayyidna Abu Said al-Khudri says: ' (on the day of Qiyamah) deeds as big as the mountains of Tihamah will be brought in. But, they will carry no weight on the balance of justice.' (Qurtubi)
That is their punishment, the Jahannam , for they disbelieved and made My signs and My messengers a mockery.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The last sentence in the same verse (105): فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا (and We shall not assign to them any weight) means that their deeds may appear to be great outwardly, but when placed on the balance of reckoning, they will carry no weight. The reason is that these deeds will be of no use and will not carry any weight because of kufr (disbelief) and shirk (ascribing of partners to Allah).
According to a Hadith of Sayyidna Abu Hurairah ؓ appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet ﷺ said: On the day of Qiyamah, there will come a tall and heavy man who, in the sight of Allah, will not be worth the weight of a mosquito.' Then he said: 'If you wish to verify it, recite this verse of the Qur'an: فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا (and We shall not assign to them any weight).'
Sayyidna Abu Said al-Khudri says: ' (on the day of Qiyamah) deeds as big as the mountains of Tihamah will be brought in. But, they will carry no weight on the balance of justice.' (Qurtubi)
Surely those who believed and did righteous deeds, theirs are the Gardens of Firdaus as entertainment
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: الْفِرْدَوْسِ (al-Firdaus) in: جَنَّاتُ الْفِرْدَوْسِ (Gardens of Firdaus) means a verdant valley full of fruits and flowers - with reference to Paradise. However, difference exists as to the origin of this word. Is it Arabic, or is it non-Arabic? Those who call it non-Arabic have to refine it further. Is it Persian or Greco-Roman or Syriac? There are different views about this.
It appears in the Sahih of al-Bukhari and Muslim that the Holy Prophet ﷺ said: 'when you ask of Allah, ask for Jannatul-Firdaus because it is the highest and the superior most rank of Jannah. Above it, there is the Throne of the Rahman and from it issue forth all streams of .Jannah.' (Qurtubi)
18:108
خٰلِدِیْنَ فِیْهَا لَا یَبْغُوْنَ عَنْهَا حِوَلًا
where they will live forever, and will not wish to move from there.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The purpose of the last sentence: لَا يَبْغُونَ عَنْهَا حِوَلًا (and will not wish to move from there - 108) is to tell that this station of Jannah is a never-ending, ever-lasting blessing for them. The reason is that Allah Ta’ ala has promulgated His command to the effect that whoever has entered Jannah will never be expelled from there. But, there was the possibility of some doubt crossing someone's heart, for human beings naturally get fed up by living at one place. They wish to move out and go to other places. Now, if they were not allowed to go elsewhere out of Jannah, they might start feeling the pinch of a sort of restriction. This was answered in the verse by saying that taking Jannah on the analogy of other places is rank ignorance. Once a person goes into the Jannah, everything he saw and lived within the mortal world would find all that trifling in the presence of the bliss and beauty of Jannah and - so blessed in that manner - no one would ever even think of going out of here.
Say, “If the ocean were to be ink for (writing) the Words of my Lord, the ocean would have been consumed before the Words of my Lord are exhausted, even though we were to bring another (ocean) like it in addition.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The purpose of the last sentence: لَا يَبْغُونَ عَنْهَا حِوَلًا (and will not wish to move from there - 108) is to tell that this station of Jannah is a never-ending, ever-lasting blessing for them. The reason is that Allah Ta’ ala has promulgated His command to the effect that whoever has entered Jannah will never be expelled from there. But, there was the possibility of some doubt crossing someone's heart, for human beings naturally get fed up by living at one place. They wish to move out and go to other places. Now, if they were not allowed to go elsewhere out of Jannah, they might start feeling the pinch of a sort of restriction. This was answered in the verse by saying that taking Jannah on the analogy of other places is rank ignorance. Once a person goes into the Jannah, everything he saw and lived within the mortal world would find all that trifling in the presence of the bliss and beauty of Jannah and - so blessed in that manner - no one would ever even think of going out of here.
Say, “Surely, I am but a human being like you; it is revealed to me that your God is the One God. So the one who hopes to meet his Lord must do righteous deed and must not associate anyone in the worship of his Lord.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The cause of the revelation of the last verse of Surah al-Kahf: وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا (and must not associate anyone in the worship of his Lord - 110), as mentioned in Hadith reports, shows that shirk at this place means hidden shirk, that is, hypocrisy (رِیَاء : riy' ).
One such narration from Sayyidna ` Abdullah ibn ` Abbas ؓ has been reported by Imam Hakim in al-Mustadrak as being sound on the criterion set forth by the two authorities, al-Bukhari and Muslim. According to the narration, one of the Muslims used to carry out Jihad in the way of Allah. Side by side, he wished that his soldiering and bravery in the cause be recognized and appreciated by the people. This verse was revealed about him (which tells us that one gets no thawab (reward) by having such an intention in Jihad).
In Kitabul-Ikhlas, Ibn Abi Hatim and Ibn Abi al-Dunya have reported from Tawus that a Sahabi stated before the Holy Prophet ﷺ : 'There are occasions when I am ready to worship, or to do some righteous deed, my aim thereby is nothing but the pleasure of Allah. But, along with it, I do have the wish that people would see me doing it.' Hearing this, he observed silence until the cited verse was revealed.
And in Abu Nu'aym and in the history of Ibn ` Asakir, it appears on the authority of Sayyidna Ibn ` Abbas ؓ that whenever the Sahabi, Sayyidna Jundub ibn Zuhayr ؓ prayed, fasted or gave in charity and then saw people admiring him for doing those deeds, he felt pleased about it and would then increase the frequency of those deeds. There-upon, this verse was revealed.
The gist of narrations given above is that the shirk prohibited in this verse is the hidden shirk of showing off (riya' ). And that a deed may though be for Allah alone but, along with it, should it become associated with some selfish motive of name, fame and recognition, then, this too will be a kind of hidden shirk, something that makes one's deed go waste, even harmful.
However, there are some other Sahih Ahadith which apparently seem to indicate otherwise. For example, Tirmidhi reports from Sayyidna Abu Hurairah ؓ that he submitted before the Holy Prophet ﷺ : 'There are times when I am on my prayer mat inside my house (making Salah) and, all of a sudden, there comes someone. I like it that he saw me in that state. (Would that be riya'?) ' The Holy Prophet ﷺ said, '0 Abu Hurairah, may Allah have mercy on you. Then you get two rewards, one for the deed you were already doing in secret, and the other for what you did openly after the coming of that person. (This is no riya' ).'
And according to a narration of Sayyidna Abu Dharr al-Ghifari appearing in the Sahih of Muslim, the Holy Prophet ﷺ was asked, 'What do you say about a person who does some good deed, then hears people praising it?' The Holy Prophet ﷺ said, تِلکَ عَاجِلُ بُشرَی المُؤمِنِ : "This is instant good news for the believer." (that his deed was accepted with Allah and He had his servants praise it).
The apparent difference in these two kinds of narrations has been resolved and brought in agreement in Tafsir Mazhari. It says that the first kind of narrations about the cause of the revelation of the verse apply to a particular situation. This is when one associates his intention to please people or to earn a good name for himself along with the intention of seeking the pleasure of Allah through his deed to the extent that he further increases the frequency of that deed on being praised by people for it. This is, no doubt, hypocrisy (riya' ) and hidden shirk.
And the latter narrations, those from Tirmidhi and Muslim, concern another situation. This is when one has acted for the pleasure of Allah alone without any inclination of receiving publicity or praise for it and then Allah Ta’ ala, in His grace, gives him fame by making people praise him. If so, it has nothing to do with riya' (showing off). In fact, this is spontaneous good news for the believer (that his deed has found acceptance with Allah).
Riya' and its Evil Consequences: Stern Warnings of Hadith
Sayyidna Mahmud ibn Labid ؓ reports that the Holy Prophet ﷺ said, 'What I fear most about you is minor shirk.' The Sahabah ؓ asked: Ya Rasulallah, what is minor shirk?' He said, 'Riya" (to do something only to show people). (Reported by Ahmad in his Musnad)
After having reported this Hadith in Shu` ab-al-'Iman, Al-Baihaqi has also reported the remarks: 'On the day of Qiyamah, when Allah Ta’ ala will reward His servants for their deeds, He will ask the practitioners of riya' to go for their rewards to those they wanted to impress with their deeds and find out whether or not they have any for them.'
Sayyidna Abu Hurairah ؓ reports that the Holy Prophet ﷺ said, "Allah Ta` ala says 'I am free and above from associating with those associated with Me. Whoever does a good deed and then associates in it someone else with Me, then, I leave the entire deed for the one associated.' And, according to another narration, 'I withdraw from that deed making it exclusive for the person associated with me.' (Narrated by Muslim)
And Sayyidna ` Abdullah ibn ` Umar ؓ reports that he heard the Holy Prophet ﷺ saying, 'Whoever does a good deed to earn a fair name among people, then, Allah Ta’ ala too deals with him in a manner that he is disgraced before them.' (Narrated by Ahmad in Shu` ab-al-'Imn - from Tafsir Mazhari)
It appears in Tafsir al-Qurtubi that Sayyidna Hasan al-Basri (رح) was asked about ikhlas (unalloyed sincerity) and riya' (showing off). He said: Ikhlas requires that your good deeds remaining hidden should be what you like and the bad deeds remaining hidden should be what you do not like. After that, if Allah Ta’ ala discloses your deeds before the people, you should say, 'Ya Allah, all this is Your grace and favour, not the outcome of my deed and effort.'
And Tirmidhi reports from Sayyidna Abu Bakr ؓ that the Holy Prophet ﷺ once mentioned shirk by saying: ھُوَ فِیکُم اَخفٰی مِن دبِیبِ النَّمل (It is right there in you more stealthily than the soundless movement of an ant). Then, he added, 'I tell you something which, if you do, you will remain safe against all sorts of shirk, major or minor (riya' ). Make this prayer (dua three times every day:
0' Allah, I seek refuge with You lest I associate a partner with You while I know and I seek forgiveness from You for what I do not know.
Some Merits and Properties of Surah al-Kahf
Sayyidna Abu a1-Darda' ؓ reports that the Holy Prophet ﷺ said, "Whoever remembers to recite the first ten verses of Surah al-Kahf will remain safe against the fitnah (upheaval, trial) caused by Dajjal (anti-Christ). (Reported by Muslim, Ahmad, Abu Dawud and al-Nasa'i)
And Imam Ahmad, Muslim and al-Nasa'i have reported within this narration from Sayyidna Abu al-Darda' words to the effect that 'whoever remembers to recite the last ten verses of Surah al-Kahf will remain safe against the fitnah of Dajjal.'
And according to a narration of Sayyidna Anas ؓ ، the Holy Prophet ﷺ said, "Whoever recites the initial and the concluding verses of Surah al-Kahf will have light for him, from his feet up to his head. And whoever recites this Surah in full will have light for him, from the ground up to the sky." (Reported by Ibn al-Sunni, and Ahmad in his Musnad)
And as narrated by Sayyidna Abu Said ؓ ، the Holy Prophet ﷺ said, "Whoever recites Surah al-Kahf in full on the day of Jumu'ah will have light for him until the next Jumu'ah. (Reported and declared as Sahih by al-Hakim and al-Baihaqi in al-Da` awat - from Mazhari)
To Sayyidna ` Abdullah ibn ` Abbas ؓ someone said, 'I resolve in my heart to wake up in the later part of night and make Salah but sleep overtakes me.' Sayyidna ` Abdullah ibn ` Abbas ؓ said to him, 'recite the last verses of Surah al-Kahf - from: قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا (109) to the end of the Surah (110) - before you sleep. Then, the time you intend to wake up will be the time when Allah Ta’ a1a will wake you up.' (Reported by ath-Tha` alibi)
And according to the Musnad of al-Darimi, Zirr ibn Hubaish told ` Abdah, 'Anyone who sleeps after having recited these last verses will wake up at the time he or she intends to.' And ` Abdah says, 'we have tried this repeatedly. It happens just like that.'
An important word of advice
Ibn al-` Arabi quotes his Shaikh, Turtushi: 'Let not the hours of your dear life pass away confronting contemporaries and socializing with friends. Watch out! Allah Ta’ ala has concluded His statement on the following verse:
In the Holy Qur'an Surah Maryam has been placed immediately after Surah Al-Kahf, presumably because there appears some kind of similarity between the two Surahs. While the former deals with some unusual anecdotes, the latter also covers a number of extraordinary events.
كهيعص are letters known in Arabic as; حُرُوفِ مُقَطَّعَۃ whose meanings, like are known only to Allah Ta` ala and people should not even attempt to probe their meanings.
19:2
ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهٗ زَكَرِیَّا
This is a narration of your Lord’s mercy to His servant Zakariyyā,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the Holy Qur'an Surah Maryam has been placed immediately after Surah Al-Kahf, presumably because there appears some kind of similarity between the two Surahs. While the former deals with some unusual anecdotes, the latter also covers a number of extraordinary events.
كهيعص are letters known in Arabic as; حُرُوفِ مُقَطَّعَۃ whose meanings, like are known only to Allah Ta` ala and people should not even attempt to probe their meanings.
19:3
اِذْ نَادٰی رَبَّهٗ نِدَآءً خَفِیًّا
When he called his Lord in a low voice.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
نِدَاءً خَفِيًّا (a low voice - 19:3) tells us that it is better to beseech Allah in supplication in undertone. Sayyidna Sa'd Ibn Abi Waqqas has narrated that the Holy Prophet ﷺ once said.
ان خیر الذکر الخفی ، وخیر الرزق ما یکفی
"Surely the best way to make supplication to Allah is in
undertone and the best sustenance is that which is sufficient for one's needs (i.e. neither more nor less than required) " (Qurtubi)
He said, “My Lord, I am in a state that bones in my body have turned feeble, and the head has flared up grey with old age, and I never remained, My Lord, unanswered in my prayer to You.
"Here I am that bones within me have turned feeble, and the head has flared up grey with old age." - 19:4
Human body becomes weak with the aging of bones, because it is the bones which keep the body firm and upright. When bones lose their strength, the whole body turns weak.
The literal meaning of اشْتَعَالَ is a sudden burst of fire. Here the word is used as a simile for grey hair covering the head like a glow of fire.
Mention of one's needs in supplication is desirable
Here Sayyidna Zakariyya (علیہ السلام) before making his supplication, mentioned about his weakness and old age by referring to his bones. One of the reasons for this was, as pointed out in the translation, that in his peculiar circumstances i.e. his old age and physical weakness, it was not appropriate for him to ask for a child. Another reason given by Imam Qurtubi in his commentary is, that for possible acceptance of supplication it is better to mention one's weakness, destitution and inadequacy. For this reason religious scholars have emphasized that one should recount Allah Ta` ala's blessings and his own exigency before making his supplication.
I fear (my) kinsmen after me, and my wife is barren, so bless me with an heir, from Your own side,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَوَالِيَ is the plural of مَولٰی . This word has many meanings in the Arabic language, one of them being a cousin, or other relations on the father's side. Here the word has been used in this sense.
who inherits me and inherits the house of Ya‘qūb. And make him, My Lord, a favourite one.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Legacy of Prophets cannot be inherited
يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ
"Who inherits me and inherits the house of Ya` qub." - 19:6.
The religious scholars are all agreed that here the inheritance does not mean wealth, because in the first place, it has not been established that Sayyidna Zakariyya (علیہ السلام) had much wealth. Hence, the question as to who would inherit the same, does not arise. Secondly, it is inconsistent with the exalted position of a prophet to concern himself with such matters. And thirdly, a saying of the Holy Prophet ﷺ ، which has been unanimously accepted by all religious scholars, says:
ان العلماء ورثۃ الأنبیاء لم یورثوا دینارا ولا درھما انما ورثوا العلم، فمن اخذہ اخذ بحظ وافر۔ (رواہ احمد و أبو داؤد وابن ماجۃ والترمذی)
"Indeed the knowledgeable scholars are the inheritors of the prophets, because the prophets do not leave any material wealth. Their legacy is knowledge. One who has acquired knowledge has received great fortune."
The above saying of the Prophet ﷺ is also recorded in Al-Kafi, by Al-Kulaini, the well-known book of the Shiite school. It is narrated in Sahih Al-Bukhari through Sayyidah ` A'ishah ؓ that the Holy Prophet ﷺ said:
لا نورث، ما ترکنا صدقۃ
"No one inherits our (i.e. prophets' ) wealth, because whatever wealth we leave behind is Sadaqah (Charity) (صدقۃ)."
In the verse itself after يَرِثُنِي the addition of the words يَرِثُ مِنْ آلِ يَعْقُوبَ (19:6) confirms the view that here the material inheritance is not implied, because the son, Yahya علیہ السلام ، could not have inherited the material wealth of the family of Sayyidna Ya` qub (علیہ السلام) ، which could only be inherited by their near relations and not by Sayyidna Yahya (علیہ السلام) . It is against the law of inheritance for distant relations to receive any part of inheritance in the presence of close relatives.
Ruh ul-Ma` ani quotes the following from Al-Kafi, by Al-Kulaini, the well-known Shi'ah scholar:
عن ابی البختری عن ابی عبداللہ قال : إن سلیمان ورث داؤد وإن محمَّدا ﷺ ورث سلیمان
Sulayman Ali was the heir of Dawud (علیہ السلام) and Muhammad ﷺ was the heir of Sulayman
It is quite obvious that the Holy Prophet ﷺ did not inherit any material wealth from Sulayman (علیہ السلام) ، nor did Sulayman (علیہ السلام) receive any such inheritance from Dawud (علیہ السلام) . Clearly the reference here is to the wisdom and the knowledge which all prophets of Allah possess.
(Allah said) “O Zakariyyā, We give you the good news of a boy whose name is YaHyā. We did not create any one before him of the same name.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لم نجعَل لَّہ مِن قَبلُ سَمِیاً
"We did not create any one before him of the same name." - 19:7.
The word سَمِی means "person having the same name." It also means "similar." If the first meaning is adopted here then it would suggest that no one else had the name Yahya before him. This fact also suggests that he possessed certain special attributes which were not granted to anyone else before him. And if we take the second meaning of the word سَمِی then it will mean that some of his attributes and situations were such that they were peculiar to him and were not shared by any other prophet, and that he was unique in the possession of those special attributes, for instance his self abnegation and denial of worldly comforts (حصُور). However, it does not necessarily follow that he was superior to all the prophets who preceded him, for the superiority of Sayyidna Ibrahim Khalilullah (علیہ السلام) and Sayyidna Musa Kalimullah (علیہ السلام) over him is established and well known. (Mazhari)
He said, “My Lord, make for me a sign.” He said, “Your sign is that you will not (be able to) speak to the people for three (consecutive) nights, even though you will be sound in health.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سَوِيًّا means healthy. This word has been added here to denote that Sayyidna Zakariyya's (علیہ السلام) loss of speech for three days was not due to any illness, for during this entire period of three days he could utter words of prayer and supplication. This special condition was a miracle and a sign from Allah Ta’ ala about his wife's pregnancy.
Then he came out to his people from the place of prayer, and directed them by gestures to proclaim the purity of Allah at morning and evening.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سَوِيًّا means healthy. This word has been added here to denote that Sayyidna Zakariyya's (علیہ السلام) loss of speech for three days was not due to any illness, for during this entire period of three days he could utter words of prayer and supplication. This special condition was a miracle and a sign from Allah Ta’ ala about his wife's pregnancy.
(When the child was born, Allah said to him,) “O YaHyā, hold on to the Book firmly.” And We gave him wisdom, while he was still a child,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سَوِيًّا means healthy. This word has been added here to denote that Sayyidna Zakariyya's (علیہ السلام) loss of speech for three days was not due to any illness, for during this entire period of three days he could utter words of prayer and supplication. This special condition was a miracle and a sign from Allah Ta’ ala about his wife's pregnancy.
and (blessed him with) love from our own, and purity; and he was God-fearing,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
حَنَانًا Literal meaning of this word is soft heartedness, compassion and mercy, and these qualities were specially granted to Sayyidna Yahya (علیہ السلام) .
and he was good to his parents; and he was not oppressive (or) disobedient.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
حَنَانًا Literal meaning of this word is soft heartedness, compassion and mercy, and these qualities were specially granted to Sayyidna Yahya (علیہ السلام) .
Peace on him the day he was born, the day he dies and the day he will be raised alive.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
حَنَانًا Literal meaning of this word is soft heartedness, compassion and mercy, and these qualities were specially granted to Sayyidna Yahya (علیہ السلام) .
And mention in the Book (the story of) Maryam, when she secluded herself from her people to a place towards East,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The word انتَبَذَتْ is derived from نَبَذ which means to throw away or to cast away. Hence, the meaning of انتَباَذَ is to withdraw from the crowd. مَكَانًا شَرْقِيًّا denotes that she retired to a secluded corner of the house facing east. The purpose of her shifting to a secluded corner of the house has been differently explained. Some say she had moved there to take a bath, while others say that she had moved as usual to a secluded corner on the eastern side of her place of worship for offering her prayers. Qurtubi has given preference to the second explanation. According to Sayyidna Ibn ` Abbas ؓ ، this is the reason why the Christians face east when offering their prayers, and revere the eastern direction.
then she used a barrier to hide herself from them. Then, We sent to her Our Spirit, (Jibra’īl) and he took before her the form of a perfect human being.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَاَرسَلنَا اِلیھَا رُوحَنَا
"Then, We sent to her Our Spirit." - 19:17.
A majority of scholars hold the view that رُوح (Spirit) refers to Sayyidna Jibra'il (علیہ السلام) but some say that it refers to Sayyidna ` Isa (علیہ السلام) himself. Allah Ta` ala had placed before Sayyidah Maryam (علیہا السلام) the likeness of the son to be born to her. But the former version is more appropriate and is confirmed by the statement that follows.
فَتَمَثَّلَ لَھَا بَشَراً سَوِیَّا
"He took before her the form of a perfect human." - 19:17.
It is not given to a human being to see an angel in its real form, because he will be overwhelmed by fright at such an experience. This, indeed is, that happened to The Holy Prophet ﷺ in the cave of Hira' on his first encounter with Sayyidna Jibra'il (علیہ السلام) and again later on.
Sayyidna Jibra'il (علیہ السلام) appeared before Sayyidah Maryam (علیہا السلام) in the form of a man, so as not to frighten her. When Sayyidah Maryam (علیہا السلام) saw a man near her she became apprehensive of his intentions and said
She said, “I seek refuge with the All-Merciful (Allah) against you, if you are God-fearing.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنِّي أَعُوذُ بِالرَّحْمَـٰنِ مِنكَ seek refuge of the Rahman (All-Merciful), against you." (19:18) Some reports have it that when Sayyidna Jibra'il (علیہ السلام) heard these words he retreated a little in reverence of Allah's name.
إِن كُنتَ تَقِيًّا
"If you are God-fearing." - 19:18.
These are the words which a helpless person would utter to a cruel oppressor begging him that if he is a believer then he should desist from tormenting him. The intention is that Sayyidah Maryam (علیہا السلام) entreated Sayyidna Jibra'il (علیہ السلام) who stood before her in the guise of a man, that he should fear Allah and abstain from evil deeds. In short, the expressionإِن كُنتَ تَقِيًّا (if you are God-fearing - 19:18) is not a precondition for seeking the protection of Allah but a condition to make her prayer more effective and inducing. Some other commentators have said that this expression is used for emphasis, meaning that even if you fear Allah I seek His protection; and if the position is otherwise then I shall seek Allah's refuge with added vehemence. (Mazhari)
He said, “I am but a message-bearer of your Lord (sent) to give you a boy, purified.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لِأَهَبَ لَكِ غُلَامًا (to give you a boy - 19:19) Here Sayyidna Jibra'n (علیہ السلام) had attributed to himself the gift of the child because Allah Ta’ ala had sent him in order that he should breathe into her collar, and this breath would be the means of her conceiving the child, whereas in reality this gift was by the act of Allah.
She said, “How shall I have a boy while no human has ever touched me, nor have I ever been unchaste?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لِأَهَبَ لَكِ غُلَامًا (to give you a boy - 19:19) Here Sayyidna Jibra'n (علیہ السلام) had attributed to himself the gift of the child because Allah Ta’ ala had sent him in order that he should breathe into her collar, and this breath would be the means of her conceiving the child, whereas in reality this gift was by the act of Allah.
He said, “So it is; your Lord said, ‘It is easy for Me, and (We will do this) so that We make it a sign for people and a mercy from Us, and this is a matter already destined.’”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لِأَهَبَ لَكِ غُلَامًا (to give you a boy - 19:19) Here Sayyidna Jibra'n (علیہ السلام) had attributed to himself the gift of the child because Allah Ta’ ala had sent him in order that he should breathe into her collar, and this breath would be the means of her conceiving the child, whereas in reality this gift was by the act of Allah.
19:22
فَحَمَلَتْهُ فَانْتَبَذَتْ بِهٖ مَكَانًا قَصِیًّا
So she conceived him, and went in seclusion with him to a remote place.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لِأَهَبَ لَكِ غُلَامًا (to give you a boy - 19:19) Here Sayyidna Jibra'n (علیہ السلام) had attributed to himself the gift of the child because Allah Ta’ ala had sent him in order that he should breathe into her collar, and this breath would be the means of her conceiving the child, whereas in reality this gift was by the act of Allah.
Then the labour pains brought her to the trunk of a palm-tree. She said “O that I would have died before this, and would have been something gone, forgotten.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Injunction in respect of desire for death
If her desire for death was due to worldly problems then she may be excused on the ground that she was overpowered by the surrounding circumstances and had reached a state of mind usually called by the mystics as غلبۃ الحال "Ghalabah-tul-Hal." But if the desire for death was due to religious consideration, it was justifiable in its own right, because she feared that people would talk ill of her and she would not be able to endure it with patience. This could be tantamount to committing a sin of showing impatience and only death could save her from such a predicament.
The vow of silence has been prohibited under the Islamic Law
Before the advent of Islam silence was also a form of worship, and those who observed this fast were not supposed to speak from dawn to dusk. Islam cancelled this fast and made it mandatory to refrain from idle talk, lying and back-biting. Refraining from normal conversation is not a form of worship in Islam anymore and, hence to take a vow of silence is also not permissible. Abu Dawud (رح) has reported the following Hadith from the Holy Prophet ﷺ .
لا یتم بعد احتلام ، ولا صمات یوم الی اللیل
It means that a child who has lost his father may not be regarded as an orphan after attaining puberty, and the rules pertaining to an orphan cease to apply on him. And that remaining silent from dawn to dusk is not a form of worship in Islam (This Hadith has been rated by As-Suyuti and Al-` Azizi as Hasan).
She has been directed to eat the dates because it has been established medically that the use of water and dates gives relief in labour pains.
Conceiving a child without copulation with a man is not totally impossible
That Sayyidah Maryam (علیہا السلام) conceived and gave birth to a child was a miracle. And miracles, however improbable they may be in appearance, are not beyond Allah's power, rather, the more improbable they are, the more pronounced their miraculous nature. However, it cannot be taken as totally impossible, because according to some books of medical science, the lubricants found inside the female genitals are not merely a passive agent for conceiving a child; they also have a capacity of being active and a potential to make fetus by themselves without an external semen joining them. Ibn Sina (Avicenna), the famous medical scientist, has mentioned in his book 'Al-Qanun' that in a special disease, named by him as 'Raja' an imperfect form of even the organs of a fetus is shaped in the uterus of a woman without the intermediation of a male semen. So long as this potential is there, it cannot be taken as totally impossible, because some abnormal factor may increase this potential.
In verse 25 Allah Ta` ala commanded Sayyidah Maryam (علیہا السلام) to shake the date tree, although it was within His power to drop the dates in her lap. But here the suggestion is that one should strive to earn one's living, and that the struggle for sustenance does not conflict with one's trust in Allah (Ruh ul-Ma’ ani).
Then he called her from beneath her: “Do not grieve; your Lord has placed a stream beneath you.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سَرِیّاً The literal meaning of the word سَرِی appearing in verse 24 is a small canal. Allah Ta’ ala caused a small stream to flow at the moment either by his direct command or through Sayyidna Jibra'il (علیہ السلام) . There are reports supporting both these probabilities. It is worth noting here that while describing the means to bring consolation to Sayyidah Maryam (علیہا السلام) water was mentioned first and then date as something to eat
Shake the trunk of the palm-tree towards yourself and, it will drop upon you ripe fresh dates.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سَرِیّاً The literal meaning of the word سَرِی appearing in verse 24 is a small canal. Allah Ta’ ala caused a small stream to flow at the moment either by his direct command or through Sayyidna Jibra'il (علیہ السلام) . There are reports supporting both these probabilities. It is worth noting here that while describing the means to bring consolation to Sayyidah Maryam (علیہا السلام) water was mentioned first and then date as something to eat
So eat, drink and cool your eyes. Then if you see any human being, say (to him), “I have vowed a fast (of silence) for the All-Merciful (Allah,) and therefore, I shall never speak to any human today.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
But in the matter of their actual use the order was reversed i.e. eating was enjoined first and then drinking. It is perhaps because normally a person first makes arrangement for drinking water and then for food, specially such food as is more likely to produce thirst. But when it comes to their use the sequence gets reversed i.e. one eats first and then drinks water. (Ruh ul-Ma ani).
Then she came to her people carrying him (the baby). They said, “O Maryam you have committed something grave indeed.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ
"Then she came to her people carrying him." - 19:27
These words suggest that when Sayyidah Maryam (علیہا السلام) was comforted by the super-natural indications that Allah Ta` ala will protect her from disgrace, she took the newborn baby with her to her house. As to the time when she returned home after giving birth to the child, Ibn ` Asa' akir has narrated through Ibn ` Abbas ؓ that she returned home to her people forty days after the birth of the child i.e. after the completion of the period of Nifas (the bleeding period after the birth of a child). (Ruh ul-Ma` ani)
شَيْئًا فَرِيًّا (Something grave indeed - 19:27). The word فَرِی in Arabic language means to cut or to split, and is used to describe a task where a great deal of cutting and chopping is involved. However, Abu Hayyan has said that the word فَرِی means anything having preposterous and extraordinary significance, and may be used both in good and in bad sense. In the present context it is used to describe something monstrous, hence translated in the text as 'something grave'. Generally this word is used for things which are known to be bad and corrupt in the extreme.
O sister of Hārūn, neither your father was a man of evil nor was your mother unchaste.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَا أُخْتَ هَارُونَ (0 sister of Harun - 19:28). Sayyidna Harun (علیہ السلام) ، who was the brother and companion of Sayyidna Musa (علیہ السلام) had died centuries before Sayyidah Maryam (علیہا السلام) time. It is obvious, therefore, that in verse 28 where Sayyidah Maryam (علیہا السلام) is addressed as the sister of Sayyidna Harun (علیہ السلام) cannot be in its literal sense. This is also corroborated by the incident that when The Holy Prophet ﷺ sent Sayyidna Mughirah Ibn Shu'bah ؓ as his ambassador to the people of Najran they questioned him that in the Qur’ an Sayyidah Maryam (علیہا السلام) has been referred to as the sister of Sayyidna Harun (علیہ السلام) whereas he had died long before her. Sayyidna Mughirah ؓ did not know the answer to this question. So, when he returned from the mission, he narrated the whole incident to The Holy Prophet ﷺ . On this The Holy Prophet ﷺ said why did you not tell them that it has been a common practice with the believers to adopt the names of the prophets in expectation of receiving their Barakah (blessings), and to claim relationship with them. (Ahmad, Muslim, Tirmidhi, Nasa'i)
This saying of the Prophet ﷺ may be interpreted in two ways. One, that Sayyidah Maryam's (علیہا السلام) relationship with Sayyidna Harun (علیہ السلام) was mentioned because she was of his lineage, and it was customary with the Arabs to associate a person with their ancestors, for instance a man belonging to the tribe of Tamim would be called as Akha Tamim or Tamini's brother, or an Arab would be addressed as Akha Arab. The other meaning is that the name Harun does not refer to Sayyidna Harun (علیہ السلام) the companion / brother of Sayyidna Musa (علیہ السلام) but to the brother of Sayyidah Maryam (علیہا السلام) herself who was also named after Sayyidna Harun (علیہ السلام) out of reverence for the Prophet. In the second case the term Harun اُختَ ھَارُون (Sister of Harun) fits in very well with the literal meaning of the word اُخت (Sister).
مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ
"Neither your father was a man of evil." - 19:28.
These words suggest that when someone who is descended from' righteous and pious ancestors commits a sin, then the sin is of greater magnitude compared to a sin committed by an ordinary person, because the sin brings bad name to the pious elders. It is for this reason that descendants of pious persons should make extra effort in the performance of righteous deeds, and fear Allah at all times.
So, she pointed towards him (the baby). They said, “How shall we speak to someone who is still a child in the cradle?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَا أُخْتَ هَارُونَ (0 sister of Harun - 19:28). Sayyidna Harun (علیہ السلام) ، who was the brother and companion of Sayyidna Musa (علیہ السلام) had died centuries before Sayyidah Maryam (علیہا السلام) time. It is obvious, therefore, that in verse 28 where Sayyidah Maryam (علیہا السلام) is addressed as the sister of Sayyidna Harun (علیہ السلام) cannot be in its literal sense. This is also corroborated by the incident that when The Holy Prophet ﷺ sent Sayyidna Mughirah Ibn Shu'bah ؓ as his ambassador to the people of Najran they questioned him that in the Qur’ an Sayyidah Maryam (علیہا السلام) has been referred to as the sister of Sayyidna Harun (علیہ السلام) whereas he had died long before her. Sayyidna Mughirah ؓ did not know the answer to this question. So, when he returned from the mission, he narrated the whole incident to The Holy Prophet ﷺ . On this The Holy Prophet ﷺ said why did you not tell them that it has been a common practice with the believers to adopt the names of the prophets in expectation of receiving their Barakah (blessings), and to claim relationship with them. (Ahmad, Muslim, Tirmidhi, Nasa'i)
This saying of the Prophet ﷺ may be interpreted in two ways. One, that Sayyidah Maryam's (علیہا السلام) relationship with Sayyidna Harun (علیہ السلام) was mentioned because she was of his lineage, and it was customary with the Arabs to associate a person with their ancestors, for instance a man belonging to the tribe of Tamim would be called as Akha Tamim or Tamini's brother, or an Arab would be addressed as Akha Arab. The other meaning is that the name Harun does not refer to Sayyidna Harun (علیہ السلام) the companion / brother of Sayyidna Musa (علیہ السلام) but to the brother of Sayyidah Maryam (علیہا السلام) herself who was also named after Sayyidna Harun (علیہ السلام) out of reverence for the Prophet. In the second case the term Harun اُختَ ھَارُون (Sister of Harun) fits in very well with the literal meaning of the word اُخت (Sister).
مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ
"Neither your father was a man of evil." - 19:28.
These words suggest that when someone who is descended from' righteous and pious ancestors commits a sin, then the sin is of greater magnitude compared to a sin committed by an ordinary person, because the sin brings bad name to the pious elders. It is for this reason that descendants of pious persons should make extra effort in the performance of righteous deeds, and fear Allah at all times.
Spoke he (the baby), “Verily I am the servant of Allah. He has given me the Book, and made me a prophet,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنِّي عَبْدُ اللَّـهِ ("I am the servant of Allah" - 19:30) There is a report that when her family members started berating and censuring Sayyidah Maryam (علیہا السلام) ، Sayyidna ` Isa (علیہ السلام) was sucking milk. When he heard their accusations he stopped sucking milk and moved over to his left side facing them, and raising his index finger he said:إِنِّي عَبْدُ اللَّـهِ i.e. I am the servant of Allah. In this way in his very first words Sayyidna ` Isa (علیہ السلام) made it clear that although his birth was a miracle, he himself was not God, but only a servant of God. This was to eliminate forever the possibility of people worshipping him as God due to his miraculous birth.
آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا
"He has given me the Book and made me a prophet." - 19:30.
In these words, Sayyidna ` Isa I even in his infancy announced his future prophethood and the revelation to him of a sacred book from Allah Ta` ala. Since no prophet has been granted prophethood and a sacred book before the age of forty years, therefore this pre-announcement of his prophethood by Sayyidna ` Isa (علیہا السلام) here means to convey in advance that he would be bestowed prophethood and the Book at the proper time. In a similar manner The Holy Prophet ﷺ said that he was bestowed prophethood even before Adam (علیہ السلام) was yet in the process of his creation. This shows that the promise for granting prophethood to Sayyidna Muhammad Al-Mustafa ﷺ was firm and final. Here too, because of the certainty of occurrence, the grant of prophethood is referred to in the past tense. By announcing his future prophethood he (Sayyidna ` Isa علیہ السلام) dispelled peoples' doubts and exonerated his mother from the charge of fornication, because his being a Prophet was proof enough that his birth was free from any blemish.
and He has made me a blessed one wherever I be, and has enjoined Salāh and Zakāh upon me as long as I am alive,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ
"And has enjoined Sa1ah and Zakah upon me." - 19:31.
The word أَوْصَانِي is derived from the word وَصِیِّۃ (Wasiyyah) which normally means 'to bequeath', but when used in the context of issuing an order, it implies an emphatic command, and here it is used to put emphasis on a command of Allah. For this reason it is translated in the text as 'enjoined'. Here Sayyidna ` Isa (علیہ السلام) has said that Allah Ta’ ala had commanded him to offer Prayers and give the obligatory charity (Zakah), the intention being that he was commanded to observe both these duties with great diligence. Prayers and Zakah are two forms of worship which have been enjoined as obligatory in the Shar` iah (Laws) of all the prophets from Adam (علیہ السلام) to the last of the Prophets, Muhammad ﷺ . However, their details vary in different codes. In the Shar` iah of Sayyidna ` Isa (علیہ السلام) prayers and Zakah were also made compulsory. It is true that ` Isa (علیہ السلام) was never wealthy; neither did he build a house for himself nor did he accumulate any material riches, then why was he enjoined to pay Zakah? The answer is that this injunction is of general application in that whosoever possesses a certain level of wealth (نصاب) is liable to pay Zakah. This injunction applied to ` Isa I as well i.e. whenever he acquired wealth upto the level of Nisab (نَصاب) he was required to pay Zakah, but if his wealth remains below Nisab throughout his life, he would never be liable to pay Zakah. This situation, therefore, is not in conflict with the general rules governing Zakah.
مَا دُمْتُ حَيًّا
"As long as I am alive." - 19:31.
It means that the injunction of prayers and Zakah is forever i.e. as long as I live. It is obvious that the reference here is to the life in this world, because these duties can be performed only here in this world.
That is ‘Īsā, the son of Maryam, to say the truth in which they (Christians) are disputing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ
"This is ` Isa, the son of Maryam." - 19:34.
The beliefs of the Jews and the Christians about Sayyidna ` Isa (علیہ السلام) were on such opposite extremes that the Christians exalted him to such a level of reverence that they regarded him as the son of Allah. The Jews on the other hand, denigrated him maliciously and called him (God forbid) the illegitimate son of Yusuf (Joseph) the carpenter. Allah Ta` ala has pointed out the error of both the views in these verses and clarified the correct position.
The phrase قَوْلَ الْحَقِّ (translated in the text as 'the word of truth' in the normal reading is with fathah on the letter Lam (لَ ). In this case the sentence along with its understood words will run like اَقُولُ قَولَ الحَقِّ that is, 'I say the word of truth'. However, in some readings the letter 'Lam' in 'Qawl' is rendered with Dammah i.e. قَوْلُ الْحَقِّ. In this case the sentence will mean that Sayyidna 'Isa (علیہا السلام) himself was a word of truth. It is, then, analogous to the title of کَلِمَۃُ اللہِ (the word of Allah) which is given to him to denote that he was born directly by the word of Allah, having no connection with an apparent cause in this world. (Qurtubi)
It is not for Allah to have a son. Pure is He. When He decides a thing, He simply says to it, “Be” and it comes to be.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ
"This is ` Isa, the son of Maryam." - 19:34.
The beliefs of the Jews and the Christians about Sayyidna ` Isa (علیہ السلام) were on such opposite extremes that the Christians exalted him to such a level of reverence that they regarded him as the son of Allah. The Jews on the other hand, denigrated him maliciously and called him (God forbid) the illegitimate son of Yusuf (Joseph) the carpenter. Allah Ta` ala has pointed out the error of both the views in these verses and clarified the correct position.
The phrase قَوْلَ الْحَقِّ (translated in the text as 'the word of truth' in the normal reading is with fathah on the letter Lam (لَ ). In this case the sentence along with its understood words will run like اَقُولُ قَولَ الحَقِّ that is, 'I say the word of truth'. However, in some readings the letter 'Lam' in 'Qawl' is rendered with Dammah i.e. قَوْلُ الْحَقِّ. In this case the sentence will mean that Sayyidna 'Isa (علیہا السلام) himself was a word of truth. It is, then, analogous to the title of کَلِمَۃُ اللہِ (the word of Allah) which is given to him to denote that he was born directly by the word of Allah, having no connection with an apparent cause in this world. (Qurtubi)
And (O Prophet, say to the people,) “Allah is surely my Lord and your Lord. So, worship Him. This is the straight path.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ
"This is ` Isa, the son of Maryam." - 19:34.
The beliefs of the Jews and the Christians about Sayyidna ` Isa (علیہ السلام) were on such opposite extremes that the Christians exalted him to such a level of reverence that they regarded him as the son of Allah. The Jews on the other hand, denigrated him maliciously and called him (God forbid) the illegitimate son of Yusuf (Joseph) the carpenter. Allah Ta` ala has pointed out the error of both the views in these verses and clarified the correct position.
The phrase قَوْلَ الْحَقِّ (translated in the text as 'the word of truth' in the normal reading is with fathah on the letter Lam (لَ ). In this case the sentence along with its understood words will run like اَقُولُ قَولَ الحَقِّ that is, 'I say the word of truth'. However, in some readings the letter 'Lam' in 'Qawl' is rendered with Dammah i.e. قَوْلُ الْحَقِّ. In this case the sentence will mean that Sayyidna 'Isa (علیہا السلام) himself was a word of truth. It is, then, analogous to the title of کَلِمَۃُ اللہِ (the word of Allah) which is given to him to denote that he was born directly by the word of Allah, having no connection with an apparent cause in this world. (Qurtubi)
Then the groups among them fell in dispute. So, how evil is the fate of the disbelievers when they have to face the Great Day.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ
"This is ` Isa, the son of Maryam." - 19:34.
The beliefs of the Jews and the Christians about Sayyidna ` Isa (علیہ السلام) were on such opposite extremes that the Christians exalted him to such a level of reverence that they regarded him as the son of Allah. The Jews on the other hand, denigrated him maliciously and called him (God forbid) the illegitimate son of Yusuf (Joseph) the carpenter. Allah Ta` ala has pointed out the error of both the views in these verses and clarified the correct position.
The phrase قَوْلَ الْحَقِّ (translated in the text as 'the word of truth' in the normal reading is with fathah on the letter Lam (لَ ). In this case the sentence along with its understood words will run like اَقُولُ قَولَ الحَقِّ that is, 'I say the word of truth'. However, in some readings the letter 'Lam' in 'Qawl' is rendered with Dammah i.e. قَوْلُ الْحَقِّ. In this case the sentence will mean that Sayyidna 'Isa (علیہا السلام) himself was a word of truth. It is, then, analogous to the title of کَلِمَۃُ اللہِ (the word of Allah) which is given to him to denote that he was born directly by the word of Allah, having no connection with an apparent cause in this world. (Qurtubi)
How strong will their hearing be, and how strong their vision, the day they will come to Us! But today the transgressors are straying in clear error.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ
"This is ` Isa, the son of Maryam." - 19:34.
The beliefs of the Jews and the Christians about Sayyidna ` Isa (علیہ السلام) were on such opposite extremes that the Christians exalted him to such a level of reverence that they regarded him as the son of Allah. The Jews on the other hand, denigrated him maliciously and called him (God forbid) the illegitimate son of Yusuf (Joseph) the carpenter. Allah Ta` ala has pointed out the error of both the views in these verses and clarified the correct position.
The phrase قَوْلَ الْحَقِّ (translated in the text as 'the word of truth' in the normal reading is with fathah on the letter Lam (لَ ). In this case the sentence along with its understood words will run like اَقُولُ قَولَ الحَقِّ that is, 'I say the word of truth'. However, in some readings the letter 'Lam' in 'Qawl' is rendered with Dammah i.e. قَوْلُ الْحَقِّ. In this case the sentence will mean that Sayyidna 'Isa (علیہا السلام) himself was a word of truth. It is, then, analogous to the title of کَلِمَۃُ اللہِ (the word of Allah) which is given to him to denote that he was born directly by the word of Allah, having no connection with an apparent cause in this world. (Qurtubi)
Warn them of The Day of Remorse when the whole thing will be settled, while they are heedless and do not believe.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَوْمَ الْحَسْرَةِ (the Day of Remorse) in verse 39 refers to the Day of Judgment and has been called the Day of Remorse because on that day persons consigned to Hell as punishment for their evil deeds will regret their disregard of the righteous way of life, and wish that if they had lived the life of true believers, they too would have been in Paradise instead of being punished in Hell. Even those who have been rewarded with Paradise will feel a different kind of remorse. Al-Tabarani and Abu Ya` la have quoted the following saying of the Prophet ﷺ on the authority of Sayyidna Mu'adh ؓ .
"The people of Paradise will regret only one thing, namely those moments which were spent without the remembrance of Allah."
And Al-Baghawi (رح) has narrated quoting Abu Hurairah ؓ that The Holy Prophet ﷺ said:
"Everyone will experience remorse and regret after death."
The companions of the Holy Prophet ﷺ asked him what would be that remorse and regret about? Then The Holy Prophet ﷺ explained that those who acted righteously will regret not having performed more righteous deeds which would have helped them attain a higher position in Paradise. On the other hand, the evil doers will repent their evil actions and sins. (Mazhari)
Surely We, only We, shall be the ultimate owner of the earth and all those on it, and to Us they will be returned.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَوْمَ الْحَسْرَةِ (the Day of Remorse) in verse 39 refers to the Day of Judgment and has been called the Day of Remorse because on that day persons consigned to Hell as punishment for their evil deeds will regret their disregard of the righteous way of life, and wish that if they had lived the life of true believers, they too would have been in Paradise instead of being punished in Hell. Even those who have been rewarded with Paradise will feel a different kind of remorse. Al-Tabarani and Abu Ya` la have quoted the following saying of the Prophet ﷺ on the authority of Sayyidna Mu'adh ؓ .
"The people of Paradise will regret only one thing, namely those moments which were spent without the remembrance of Allah."
And Al-Baghawi (رح) has narrated quoting Abu Hurairah ؓ that The Holy Prophet ﷺ said:
"Everyone will experience remorse and regret after death."
The companions of the Holy Prophet ﷺ asked him what would be that remorse and regret about? Then The Holy Prophet ﷺ explained that those who acted righteously will regret not having performed more righteous deeds which would have helped them attain a higher position in Paradise. On the other hand, the evil doers will repent their evil actions and sins. (Mazhari)
And mention in the Book (the story of) Ibrāhīm. Indeed, he was Siddīq (a man of truth), a prophet,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Meaning of Siddiq
صِدِّيقًا نَّبِيًّا (Siddiq (a man of truth), a prophet - 19:41) The word صِدِّيقً (Siddiq) is a Qur'anic term which has been defined differently by different scholars. Some say it is applied to one who has never told a lie in his life. Others describe Siddiq (صِدِّيقً ) as one who is truthful in his beliefs, words and deeds. In other words his utterances truly reflect his beliefs, and his actions in turn match with his beliefs and words. Ruh ul-Ma` ani and Mazhari have adopted the latter meaning of the word. Then there are different degrees of صِدِّیقِیَت (Truthfulness) i.e. those who fall within this definition are placed at different pedestals. Only a prophet (نَبِی یَا رَسُول ) can be a true صِدِّيقً. While every prophet is gifted with this attribute, not everyone who has it is a prophet. A believer who follows in the footsteps of his prophet and attains this exalted position of صِدِّيقً (truthfulness) can also be called Siddiq. The Holy Qur'an itself has given the title of صِدِّيقًہ to Sayyidah Maryam (علیہا السلام) ، despite the view of the overwhelming, majority that she was not a prophet, and that a woman cannot be a prophet.
when he said to his father, “My dear father, why do you worship something that does neither hear nor see, nor help you in any way?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
How to give counsel to elders.
يَا أَبَتِ (My dear father - 19:42) In Arabic language this word conveys deep respect and intense love for one's father. Allah Ta` ala had combined in the person of Sayyidna Khalilullah (علیہ السلام) the noble qualities and attributes, and his address to his father is a perfect example of moderation and restraint on the one hand, and the balancing of the opposites on the other. He finds his father living a life of unbelief and polytheism, and also calling upon other people to follow him in a life of sin - the very things which he was sent to eradicate. At the same time there is the filial love and respect which he feels towards his father. Now, the thing to note is, how well he combines the two conflicting feelings together. In the first place he uses the word يَا أَبَتِ , which is the mark of love and respect for his father, in the beginning of each sentence of the address. Then there is not a single derogatory word in his address which could hurt the feelings of his father, and words such as infidel or sinner have been carefully avoided. Instead, guided by prophetic wisdom he merely invited his father's attention to the helplessness and insensitivity of his idols, so that he might himself realize the fallacy of his beliefs. In the second sentence he made a mention of the prophetic knowledge that was granted to him by Allah Ta’ ala. Then in the third and fourth sentences he warned him against the Divine wrath, which would surely fall on him as a punishment for infidelity and idolatry. Even to these respectful entreaties his father did not pay any heed and, instead of giving any thought to what was said to him and adopting a gentle attitude, he addressed him ina very harsh language. Whereas Sayyidna Ibrahim (علیہ السلام) had addressed him with the loving words of يَا أَبَتِ , which should have called for a soft and tender response, such as یَا بُنَیَّ (My dear son) he chose to call him by his name and said يَا إِبْرَاهِيمُ , and not only threatened to stone him to death but also asked him to leave his house. How Sayyidna Khalilullah' (علیہا السلام) responded to this threat is worthy of deep reflection.
My dear father, indeed there has come to me a knowledge that has not come to you; so, follow me, and I shall lead you to a straight path.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
How to give counsel to elders.
يَا أَبَتِ (My dear father - 19:42) In Arabic language this word conveys deep respect and intense love for one's father. Allah Ta` ala had combined in the person of Sayyidna Khalilullah (علیہ السلام) the noble qualities and attributes, and his address to his father is a perfect example of moderation and restraint on the one hand, and the balancing of the opposites on the other. He finds his father living a life of unbelief and polytheism, and also calling upon other people to follow him in a life of sin - the very things which he was sent to eradicate. At the same time there is the filial love and respect which he feels towards his father. Now, the thing to note is, how well he combines the two conflicting feelings together. In the first place he uses the word يَا أَبَتِ , which is the mark of love and respect for his father, in the beginning of each sentence of the address. Then there is not a single derogatory word in his address which could hurt the feelings of his father, and words such as infidel or sinner have been carefully avoided. Instead, guided by prophetic wisdom he merely invited his father's attention to the helplessness and insensitivity of his idols, so that he might himself realize the fallacy of his beliefs. In the second sentence he made a mention of the prophetic knowledge that was granted to him by Allah Ta’ ala. Then in the third and fourth sentences he warned him against the Divine wrath, which would surely fall on him as a punishment for infidelity and idolatry. Even to these respectful entreaties his father did not pay any heed and, instead of giving any thought to what was said to him and adopting a gentle attitude, he addressed him ina very harsh language. Whereas Sayyidna Ibrahim (علیہ السلام) had addressed him with the loving words of يَا أَبَتِ , which should have called for a soft and tender response, such as یَا بُنَیَّ (My dear son) he chose to call him by his name and said يَا إِبْرَاهِيمُ , and not only threatened to stone him to death but also asked him to leave his house. How Sayyidna Khalilullah' (علیہا السلام) responded to this threat is worthy of deep reflection.
My dear father, do not worship the Satan. The Satan is surely rebellious to the All-Merciful, (Allah).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
How to give counsel to elders.
يَا أَبَتِ (My dear father - 19:42) In Arabic language this word conveys deep respect and intense love for one's father. Allah Ta` ala had combined in the person of Sayyidna Khalilullah (علیہ السلام) the noble qualities and attributes, and his address to his father is a perfect example of moderation and restraint on the one hand, and the balancing of the opposites on the other. He finds his father living a life of unbelief and polytheism, and also calling upon other people to follow him in a life of sin - the very things which he was sent to eradicate. At the same time there is the filial love and respect which he feels towards his father. Now, the thing to note is, how well he combines the two conflicting feelings together. In the first place he uses the word يَا أَبَتِ , which is the mark of love and respect for his father, in the beginning of each sentence of the address. Then there is not a single derogatory word in his address which could hurt the feelings of his father, and words such as infidel or sinner have been carefully avoided. Instead, guided by prophetic wisdom he merely invited his father's attention to the helplessness and insensitivity of his idols, so that he might himself realize the fallacy of his beliefs. In the second sentence he made a mention of the prophetic knowledge that was granted to him by Allah Ta’ ala. Then in the third and fourth sentences he warned him against the Divine wrath, which would surely fall on him as a punishment for infidelity and idolatry. Even to these respectful entreaties his father did not pay any heed and, instead of giving any thought to what was said to him and adopting a gentle attitude, he addressed him ina very harsh language. Whereas Sayyidna Ibrahim (علیہ السلام) had addressed him with the loving words of يَا أَبَتِ , which should have called for a soft and tender response, such as یَا بُنَیَّ (My dear son) he chose to call him by his name and said يَا إِبْرَاهِيمُ , and not only threatened to stone him to death but also asked him to leave his house. How Sayyidna Khalilullah' (علیہا السلام) responded to this threat is worthy of deep reflection.
My dear father, I fear lest a punishment from the All- Merciful (Allah) should afflict you, and you become a companion of Satan.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
How to give counsel to elders.
يَا أَبَتِ (My dear father - 19:42) In Arabic language this word conveys deep respect and intense love for one's father. Allah Ta` ala had combined in the person of Sayyidna Khalilullah (علیہ السلام) the noble qualities and attributes, and his address to his father is a perfect example of moderation and restraint on the one hand, and the balancing of the opposites on the other. He finds his father living a life of unbelief and polytheism, and also calling upon other people to follow him in a life of sin - the very things which he was sent to eradicate. At the same time there is the filial love and respect which he feels towards his father. Now, the thing to note is, how well he combines the two conflicting feelings together. In the first place he uses the word يَا أَبَتِ , which is the mark of love and respect for his father, in the beginning of each sentence of the address. Then there is not a single derogatory word in his address which could hurt the feelings of his father, and words such as infidel or sinner have been carefully avoided. Instead, guided by prophetic wisdom he merely invited his father's attention to the helplessness and insensitivity of his idols, so that he might himself realize the fallacy of his beliefs. In the second sentence he made a mention of the prophetic knowledge that was granted to him by Allah Ta’ ala. Then in the third and fourth sentences he warned him against the Divine wrath, which would surely fall on him as a punishment for infidelity and idolatry. Even to these respectful entreaties his father did not pay any heed and, instead of giving any thought to what was said to him and adopting a gentle attitude, he addressed him ina very harsh language. Whereas Sayyidna Ibrahim (علیہ السلام) had addressed him with the loving words of يَا أَبَتِ , which should have called for a soft and tender response, such as یَا بُنَیَّ (My dear son) he chose to call him by his name and said يَا إِبْرَاهِيمُ , and not only threatened to stone him to death but also asked him to leave his house. How Sayyidna Khalilullah' (علیہا السلام) responded to this threat is worthy of deep reflection.
He said, “Are you averse to my gods O Ibrāhīm? Should you not stop, I will definitely stone you. And leave me for good.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
How to give counsel to elders.
يَا أَبَتِ (My dear father - 19:42) In Arabic language this word conveys deep respect and intense love for one's father. Allah Ta` ala had combined in the person of Sayyidna Khalilullah (علیہ السلام) the noble qualities and attributes, and his address to his father is a perfect example of moderation and restraint on the one hand, and the balancing of the opposites on the other. He finds his father living a life of unbelief and polytheism, and also calling upon other people to follow him in a life of sin - the very things which he was sent to eradicate. At the same time there is the filial love and respect which he feels towards his father. Now, the thing to note is, how well he combines the two conflicting feelings together. In the first place he uses the word يَا أَبَتِ , which is the mark of love and respect for his father, in the beginning of each sentence of the address. Then there is not a single derogatory word in his address which could hurt the feelings of his father, and words such as infidel or sinner have been carefully avoided. Instead, guided by prophetic wisdom he merely invited his father's attention to the helplessness and insensitivity of his idols, so that he might himself realize the fallacy of his beliefs. In the second sentence he made a mention of the prophetic knowledge that was granted to him by Allah Ta’ ala. Then in the third and fourth sentences he warned him against the Divine wrath, which would surely fall on him as a punishment for infidelity and idolatry. Even to these respectful entreaties his father did not pay any heed and, instead of giving any thought to what was said to him and adopting a gentle attitude, he addressed him ina very harsh language. Whereas Sayyidna Ibrahim (علیہ السلام) had addressed him with the loving words of يَا أَبَتِ , which should have called for a soft and tender response, such as یَا بُنَیَّ (My dear son) he chose to call him by his name and said يَا إِبْرَاهِيمُ , and not only threatened to stone him to death but also asked him to leave his house. How Sayyidna Khalilullah' (علیہا السلام) responded to this threat is worthy of deep reflection.
He said, “Peace on you. I shall seek forgiveness for you from my Lord. He has always been gracious to me.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سَلَامٌ عَلَيْكَ (Peace on you) Here the word (Peace) may carry two meanings. One, that the word سَلَام is used to signify severance of relations in a polite manner so as not to cause hurt to his father. This practice has been described in the Holy Qur'an as an attribute of good and pious people. An example in point are the words.
"When ignorant people speak to them, they reply peacefully." (25:63)
It means that when the ignorant people say foolish things to them they simply say 'Salami (peace) instead of getting involved into an argument with them. This is a way of conveying to them that though I do not agree with your views I will not harm you. The second explanation is that the word سَلَام has been used in the conventional sense. But here the problem is that The Holy Prophet ﷺ has forbidden the believers to be the first to greet an infidel with the word سَلَام on meeting him. The following saying of The Holy Prophet ﷺ has been reported in Sahih al-Bukhari and Muslim on the authority of Sayyidna Abu Hurairah ؓ .
لَا تَبدأ والیھود و النصاریٰ بالسَّلَام
"Do not be the first to greet Jews and Christians with the word سَلَام
On the other hand Sahih al-Bukhari and Muslim have also reported through Sayyidna Usamah ؓ ' that The Holy Prophet ﷺ had greeted first a group of people with the word in which infidels, polytheists and Muslims were all present.
This explains the differences which have developed among jurists on the question of propriety or otherwise of this practice. By their words and actions eminent companions (of the Holy Prophet ﷺ), their followers and leaders of religious thought have expressed different views on this issue. Qurtubi has treated this subject in great detail while explaining this verse in his book Ahkam ul-Qur’ an. Imam An-Nakha` i has ruled that when one meets an infidel, a Jew or a Christian on a religious or a worldly need, then there is no harm in taking lead in greeting him with the word سَلَام ، but one should avoid greeting first when there is no need to meet him. Thus both the sayings of the Prophet ﷺ (حَدِیث) have been reconciled.
سَأَسْتَغْفِرُ لَكَ رَبِّي (I shall seek forgiveness for you from my Lord - 19:47). Here again the problem is that to ask for forgiveness for the sins of an infidel is prohibited and unlawful by Islamic laws, the Holy Prophet ﷺ had said to his uncle Abu Talib واللہ لاستغفرنّ لک مالم انہ عنہ ، that is;
"By God I shall keep on praying to Allah for your forgiveness until I am forbidden to do so by Him."
"It is not for the Prophet and the believers to seek forgiveness for the Mushriks." (9:113)
After the revelation of this verse he stopped seeking forgiveness for his uncle.
The answer to this confusion is that Sayyidna Ibrahim (علیہ السلام) had promised his father to seek Divine Mercy for him before such a prayer was forbidden. The prohibition was imposed after this event. Allah Ta` ala has mentioned this event in Surah Mumtahinna where this exception is clearly indicated.
"And the prayer of Ibrahim for the forgiveness of his father was not but due to a promise he had made to him. Later, when it became clear to him that he was an enemy of Allah, he withdrew himself from him." - 9:114.
This shows that Sayyidna Ibrahim's (علیہ السلام) promise to his father to invoke Allah's Mercy for him was made before the latter's firm adherence to infidelity, and his hostility to Allah became clearly evident. When the position was no longer in doubt Sayyidna Ibrahim (علیہ السلام) announced his dissociation from his father.
And go away from you and what you invoke besides Allah. And I shall invoke my Lord." - 19:48.
On the one hand Sayyidna Khalilullah (علیہ السلام) went to the extreme to show his respect and love for his father, which has been described above, and on the other hand he did not allow the slightest doubt to be cast on his expression of the universal truth (حق) or on his total belief in it. He accepted willingly his father's orders to leave the house and also made it known that he had totally dissociated himself from his (father's) idols and addressed his prayers only to Allah.
So, when he went away from them and what they worshipped besides Allah, We blessed him with IsHāq (Isaac) and Ya‘qūb (Jacob) and We made each one of them a prophet,
"So, when he went away from them and what they worshipped besides Allah, We blessed him with Ishaq and Ya` qub." - 19:49.
In the sentence preceding this sentence Hadhrat Ibrahim (علیہ السلام) had expressed the hope that on account of his prayers and devotion Allah Ta` ala would not abandon him. This hope, in fact, was a prayer to Allah to protect him from the pain of loneliness after he left his house and family. The sentence reproduced above describes the manner in which his prayer was granted. When Ibrahim (علیہ السلام) left his home and family and their idols, Allah Ta` ala rewarded him with a son, Ishaq (علیہ السلام) to compensate him for his loss. It was further revealed to him that this son would have long life and also beget a son by the name of Ya` qub. Granting of a son is proof that he (Ibrahim) was married by then. In brief it means that he was granted a better family, which consisted of prophets and pious people after he had left his father's family.
"So, when he went away from them and what they worshipped besides Allah, We blessed him with Ishaq and Ya` qub." - 19:49.
In the sentence preceding this sentence Hadhrat Ibrahim (علیہ السلام) had expressed the hope that on account of his prayers and devotion Allah Ta` ala would not abandon him. This hope, in fact, was a prayer to Allah to protect him from the pain of loneliness after he left his house and family. The sentence reproduced above describes the manner in which his prayer was granted. When Ibrahim (علیہ السلام) left his home and family and their idols, Allah Ta` ala rewarded him with a son, Ishaq (علیہ السلام) to compensate him for his loss. It was further revealed to him that this son would have long life and also beget a son by the name of Ya` qub. Granting of a son is proof that he (Ibrahim) was married by then. In brief it means that he was granted a better family, which consisted of prophets and pious people after he had left his father's family.
And mention in the Book (the story of) Mūsā. Indeed he was a chosen one and was a messenger, a prophet.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
كَانَ مُخْلَصًا (Indeed he was a chosen one - 19:51) مُخْلَصً : means a person whom Allah Ta` ala has chosen for himself i.e. someone who will not devote himself to anyone but Allah, and whose only desire is to win Allah's benevolence. This special position is enjoyed by the prophets only as mentioned in the Qur’ an at another place.
"We purified them with a quality most pure, the remembrance of the Abode." - 38:46.
Those among the followers of prophets who attain perfection are also granted a place of distinction, which makes them immune to committing sins and evil deeds through Divine dispensation. They remain in Allah's protection all the time.
And We called him from the right side of the mount Tūr (Sinai), and We brought him close to communicate in secret.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مِن جَانِبِ الطُّورِ الْأَيْمَنِ (The right side of the mount Tur - 19:52). This famous mountain (Tur or Sinai) rises in Syria between Madyan and Egypt, and is still known by the same name. Allah Ta’ ala has given it a distinct and special position in many ways.
الْأَيْمَنِ The position of Mr is given to .the right side in relation to Sayyidna Musa (علیہ السلام) who had commenced his journey from Madyan and when he approached Tur, it was on his right side. نَجِيًّا is for whisper, مُنَاجَات is for confidential talk and نَجِی means a confidant.
"And We, out of our mercy, granted him his brother Harun." - 19:53.
Literal meaning of ھبہ is a gift. Sayyidna Musa (علیہ السلام) had prayed to Allah to grant prophethood to Sayyidna Harun (علیہ السلام) also in order to provide him support. This prayer was granted and the word وَهَبْنَا has been used to describe this episode i.e. the grant of the gift of Harun (علیہ السلام) to Sayyidna Musa (علیہ السلام) . That is why Sayyidna Harun (علیہ السلام) is also known as the Gift of Allah (ھبۃ اللہ). (Mazhari)
And mention in the Book (the story of) Ismā‘īl. He was indeed true to his promise, and was a messenger, a prophet.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ
"And mention in the Book (the story of) Isma` il." - 19:54.
The reference here is clearly to Sayyidna Ismail (علیہ السلام) the son of Sayyidna Ibrahim (علیہ السلام) ، who has not been mentioned earlier along with his father Ibrahim (علیہ السلام) and brother Ishaq (علیہ السلام) but mention has been made of him after a brief interlude in which an account of Sayyidna Musa (علیہ السلام) is given. It is possible that by making a reference to Sayyidna Ismail (علیہ السلام) apart from others, instead of treating him along with them, the intention was to give him prominent status. In this verse the prophets have not been mentioned in the order in which they were granted missions of prophethood, because Idris (علیہ السلام) who has been mentioned last was, in fact, the earliest of them all.
كَانَ صَادِقَ الْوَعْدِ
"He was indeed true to his promise." - 19:54.
Fulfillment of promise .is regarded as an important part of the moral code by all decent men, just as a breach of it is considered worthy of contempt. A saying of the Holy Prophet ﷺ has described the breaking of promise as a sign of hypocrisy. Thus, none of the prophets and messengers of Allah have been accused of bad faith / a breach of promise.
Here certain attributes have been assigned to some of the prophets, but this does not mean that the other prophets did not possess them. It only suggests that these special attributes distinguish them from all the other prophets, just as Sayyidna Musa (علیہ السلام) has been described as مُخلَص . All the other prophets possessed this quality, but it has been specifically applied to Sayyidna Musa (علیہ السلام) . Hence a special mention of him with the attribute.
Sayyidna Ismail (علیہ السلام) occupies a place of honour where keeping a promise is concerned and he stood by his promise whether made to Allah or to humans. He fulfilled his promise to Allah that he would offer himself for sacrifice and will not be found wanting in courage. When the time came he stood by his promise. Once, he promised to meet a man at an appointed place and time. The man did not turn up at the appointed time, but Sayyidna Ismail علیہ السلام waited for him at the place for three days, and according to another tradition for full one year. (Mazhari) A similar incident is reported about The Holy Prophet ﷺ by Tirmidhi on the authority of Abdullah Ibn Ari Al-Khamsa that he waited for three days for someone who had promised to meet him at a particular place. (Qurtubi)
Importance of keeping one's promise.
Fulfillment of promise is a distinctive trait of the character of the prophets and the pious, and a normal code of conduct with all decent persons. Breaking of a promise, on the other hand, is a habit of the wicked, mean and liars. A saying of The Holy Prophet ﷺ is اَلعدۃ دَین "A promise is like a debt." i.e. it is as obligatory to honour a promise as it is to repay a debt. There is another saying of The Holy Prophet ﷺ which says وای المؤمن واجب . It means that "promise is an obligation for a believer."
Jurists are all agreed that a promise is a debt and its fulfillment obligatory, but only in the sense that its violation without a religious (شرعِی) excuse is a sin though no remedy can be sought for its breach in a court of law. In the language of the Jurists a debt is an obligation which is enforceable, while a promise is not.
"And he used to bid Salah and Zakah to his family." - 19:55.
A special attribute of Sayyidna Ismail (علیہ السلام) is that he used to direct his family members to offer prayers and pay obligatory charity (الزَّكَاةِ ). Here the question arises that all Muslims are required to advise their family members to perform good deeds as the Qur'an addresses the believers
قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا
"Save yourself and your family members from the Fire (of Hell)." - 66:6.
Then why has a special mention been made of Sayyidna Ismail (علیہ السلام) in this matter? The fact is, that although this injunction applies to all Muslims, Sayyidna Ismail (علیہ السلام) used to make special efforts in following this directive. Likewise, the Holy Prophet ﷺ also received special directive to warn his family members and close relations against Allah's wrath وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (and warn the nearest people of your clan - 26:214). As a consequence he assembled them all and conveyed to them Allah's command. The other point to consider here is that prophets are sent by Allah for the guidance of entire people. They convey Allah's message to everyone and bind them to obey His command. Then what is the point in making special mention of the members of family? The thing is that there are certain principles which the prophets observe when calling upon people to follow the path of righteousness, and one of them is to give the call first to one's own family members before calling upon the general public. It is a lot easier to prevail upon one's own family members and to monitor their actions. Once the family members have accepted a certain way of life and have started acting on it routinely then it becomes much easier to spread the same message among others at large. When people see for themselves others following a righteous path it becomes much easier to convert them. The most effective means for bringing about an improvement in the character of the people is by creating a religious environment. Experience shows that virtue and vice both proliferate faster and wider in a receptive environment than through teaching and preaching.
And mention in the Book (the story of) Idrīs. He was indeed a Siddīq (man of truth), a prophet.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ
"And mention in the Book (the story of) Idris." - 19:56.
Sayyidna Idris (علیہ السلام) lived one thousand years before Sayyidna Nuh (علیہ السلام) and was among his ancestors. (Ruh ul-Ma` ani with reference to Mustadrak al-Hakim). He was the first Prophet after Sayyidna Adam (علیہ السلام) and Allah Ta’ ala bestowed upon him thirty books. (Abi zar- Zamkhashari). Sayyidna Idris (علیہ السلام) was the first man who was given the knowledge of astrology and mathematics through a miracle, (Bahr ul-Muhit). He was also the first man who learnt how to write with a pen, and also the first who invented stitching of cloth, people used to wear animal skins instead of clothes before his time. He also invented measurement tools for the first time. Making of weapons also started in his time and he used them in his wars - the Holy wars : جھاد)Jihad) against the descendents of Qabil (بنو قابیل) (Bahr ul-Muhit, Qurtubi, Mazhari, Ruh ul-Ma ani)
19:57
وَّرَفَعْنٰهُ مَكَانًا عَلِیًّا
We raised him to a high place.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَرَفَعْنَاهُ مَكَانًا عَلِيًّا
"And We raised him to a high place." - 19:57.
It means that he was granted a special position among prophets and was close to Allah Ta` ala. There are also other versions about his ascent to the sky, about which Ibn-e-Kathir has said
ھٰذا من اخبار کعب الاحبار الاسرایٔلیات وفی بعضہ نکارۃ
"This is taken from the traditions of the Israelites as reported by Ka'ab Al-Ahbar, some of which are disputed, and unfamiliar."
The Qur'anic words are not specific on the subject whether he was given a sublime position or was physically lifted to the sky. Therefore, his physical ascent to the sky is not definite. In any case commentary of the Holy Qur'an is not dependent on this issue. (Bayan ul-Qur’ an)
From Bayan ul-Qur'an - The difference between the definition of 'Rasul' and 'Nabi' and their inter-relationship.
"The words Rasul and Nabi have been variously explained. Having considered all possibilities I have come to the conclusion that the relationship between the two is on being specific or general on the basis of their application.
Rasul is one who delivers a new code to those among whom he is sent, even though the code may be new to himself as well, like Torah to Sayyidna Musa (علیہ السلام) or the code be new only to his people, as was the case with Sayyidna Ismail (علیہ السلام) . The code that he was preaching was in fact given to his father, Sayyidna Ibrahim (علیہ السلام) ، but it was new for the tribe of Jurhum who did not know about it beforehand, and learnt its details from Sayyidna Ismail (علیہ السلام) only, who was sent to them for this purpose. It, therefore, follows that it is not necessary for a Rasul to be Nabi just as the angels who are Rasul but not Nabi or the messengers sent to Sayyidna ` Isa (علیہ السلام) who are referred in Qur'an as Rasul, although they were not Nabi. إِذْ جَاءَهَا الْمُرْسَلُونَ (36:13).
On the other hand Nabi is the one who is the bearer of Wahy (Allah's message) regardless of whether he preaches an old or a new religious code. Many a prophets from Bani Isra'il fall under this category, as they preached the religious code given to Sayyidna Musa (علیہ السلام) ، therefore, follows that the word Rasul is more general compared to Nabi. But in certain other ways converse is the case. Where the two words are used together, as in the case of this verse where they appear as رَسُولًا نَّبِيًّا ، there is no problem in that they can be taken both in specific or in general term, and there will not be any contradiction. But in such situations where the two words appear separately one against the other, then having regard to the relative position of the two words in the verse the term Nabi will denote someone who is following the religious code brought by someone else.
Those are the people whom Allah has blessed with bounties, the prophets from the progeny of ’Ādam, and of those whom We caused to board (the Ark) along with NūH, and from the progeny of Ibrāhīm and Isrā’īl (Jacob), and from those whom We guided and selected. When the verses of The RaHmān (The All-Merciful) were recited before them, they used to fall down in Sajdah (prostration), while they were weeping.
"When the verses of The Rahman (All-Merciful) are recited before them they fall down in Sajdah (prostration), weeping." -19:58.
Some very prominent prophets have been mentioned in the preceding verses as also their exalted status. Thus, there was a real danger that people might raise them to an exaggerated and high position as was the case with Jews who treated Sayyidna ` Uzair (علیہ السلام) as God, or the Christians who elevated Sayyidna ` Isa (علیہ السلام) to a level where they called him the son of God. Therefore, after the mention of all those prophets it was made very clear in the very next verse that they were all very God-fearing and used to prostrate (سَجدَہ) themselves before Allah in extreme reverence. It is to avoid any possibility of crossing the limits of reverence for them (Bayan ul-Qur'an).
Weeping during the recitation of Qur'an / Divine Book was the Practice of the Prophets (علیہ السلام)
Weeping while reciting Qur'an is a commendable act and was also an attribute of the prophets. It has been reported that The Holy Prophet ﷺ ، his companions, their followers and the God-fearing people followed this practice.
Qurtubi has reported that religious scholars consider it desirable that when going into Sajdah after reciting a verse of Sajdah (آیَت سجدہ) one should recite a prayer which is appropriate to the verse of Sajdah (آیَتِ سجدہ). For instance in Surah Sajdah (surah # 32) the following prayer be recited.
(0 Allah, make me of those who prostrate to You alone, and who glorify You along with proclaiming Your praise. And I seek refuge with You from being of those who turn their faces, in arrogance, against Your command.)
While in the case of Sajdah at verse # 109 of (Surah Bani Isra'il) one should recite.
( O Allah make me of those among Your slaves upon whom You bestowed Your bounties, who prostrate before You, who weep while reciting Your verses.) (Qurtubi)
Then came after them the successors who neglected Salāh and followed (their selfish) desires. So they will soon face (the outcome of their) deviation,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
فَخَلَفَ (Khalf) means bad successors, while فَخَلَفَ (Khalaf) means good successors. (Mazhari) Mujahid (رح) has reported that when the Day of Judgment would be near and the pious people would all be dead and gone, people will lose interest in prayers and indulge in all sort of vices and evil deeds.
Offering prayers outside fixed time or not with congregation (جَمَاعَت) is a default and of no avail, and is a great sin.
Most exegetes / commentators are of the view that offering prayers after its time has lapsed is a default of prayers (اضَاعُوا الصَّلٰوۃَ ). Among them are Sayyidna ` Abdullah Ibn Masud, Nakhai, Qasim, Mujahid, Ibrahim and ` Umar Ibn ` Abdul ` Aziz. While others consider that any lapse in the form and conditions of prayers is اِضَاعتِ صلٰوۃ and includes the lapse of time as well. Still others believe that offering of prayers at home and not with the congregation (جَمَاعَت) is اِضَاعتِ صلٰوۃ (Qurtubi, Bahr ul-Muhit).
Sayyidna ` Umar al-Faruq ؓ ، had sent out a circular to all his governors saying:
إن أھم امرکم عندی الصلوٰۃ، فمن ضیعھافھو لما سواھا اضیع (مؤطا امام مالک)
"In my view the most important among your tasks is prayer. So, whoever defaults in this, will default in discharging his other obligations all the more."
Once Sayyidna Hudaifah ؓ saw someone offering his prayers without observing the prescribed rules, and was going through the rituals rather hurriedly without pausing. He asked the man how long he had been offering his prayers like that. The man replied for the last forty years. 'Then Sayyidna Hudaifah ؓ said:
"You have not offered a single of your prayers correctly."
He further remarked:
"If you die offering your prayers like this then remember you will die without following the course given by The Holy Prophet ﷺ .
Sayyidna Abu Mas’ ud ؓ has been quoted in Tirmidhi that the Holy Prophet ﷺ had said that the prayer of a person is lost who does not observe اِقَامَت i.e. does not stand upright in his prayers. It means that if one does not pause while bowing down (رُکُوع) and prostrating (سَجدَہ) in his prayers or who does not stand straight up after bowing down ( رُکُوع) or does not sit up in between two prostrations (سَجدُوں) his prayers would be considered as not performed. Similarly, if one is not careful about ablution (وُضُو) and his cleanliness (طَھَارَت) his prayers will also be lost.
Sayyidna Hasan-al-Basri (رح) has observed that leaving the mosques unattended and being over involved in business and enjoyments of life is included in the meaning of this verse.
Imam Qurtubi' (رح) after reproducing these sayings had said that even knowledgeable people ignore the prescribed rules of prayers and merely go through its motions. He made this observation in the 6th century Hijrah when such people were few. Presently the position is worse, and there are many more people who disregard the rules of prayers. نَعُوذُ بِاللہِ مِن شُرُورِ انفُسِنَا وَ اَعمَالِنا (and pursued desires - 19:59) (شَھَوَات ) refers to all such wordly pleasures which make people negligent of their duty to Allah making them lose interest in Prayers. Sayyidna Ali ؓ has said that palatial houses and luxurious carriages which attract people's eye, and wearing dresses which distinguish a person from the common man all fall within the category of worldly pleasures. (Qurtubi)
فَسَوفَ یَلقَونَ غَیِّاً (So they will soon face[ the outcome of their ] perversion - 19:59) The word غَیّ in Arabic language is the opposite of رشاد . All virtues and good things are رشاد and all vices and evils are غَیّ. Sayyidna ` Abdullah Ibn Mas’ ud ؓ has reported that there is a cave in Hell by the name غَیّ which houses various types of severe punishments, more numerous than all the punishments of Hell.
Ibn ` Abbas ؓ has remarked that even Hell seeks protection from غَیّ , which is the name of a cave in the Hell. Allah Ta` ala has prepared it for habitual adulterers who persist in adultery, and for the drunkards who do not give up drinking, and for the usurers who do not stop taking interest and for those who disobey their parents, and those who give false witness and for the woman who declares someone else's child as her husband's. (Qurtubi)
except those who repent and believe and do good deeds, and therefore they will enter the Paradise and will not be wronged at all.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
فَخَلَفَ (Khalf) means bad successors, while فَخَلَفَ (Khalaf) means good successors. (Mazhari) Mujahid (رح) has reported that when the Day of Judgment would be near and the pious people would all be dead and gone, people will lose interest in prayers and indulge in all sort of vices and evil deeds.
Offering prayers outside fixed time or not with congregation (جَمَاعَت) is a default and of no avail, and is a great sin.
Most exegetes / commentators are of the view that offering prayers after its time has lapsed is a default of prayers (اضَاعُوا الصَّلٰوۃَ ). Among them are Sayyidna ` Abdullah Ibn Masud, Nakhai, Qasim, Mujahid, Ibrahim and ` Umar Ibn ` Abdul ` Aziz. While others consider that any lapse in the form and conditions of prayers is اِضَاعتِ صلٰوۃ and includes the lapse of time as well. Still others believe that offering of prayers at home and not with the congregation (جَمَاعَت) is اِضَاعتِ صلٰوۃ (Qurtubi, Bahr ul-Muhit).
Sayyidna ` Umar al-Faruq ؓ ، had sent out a circular to all his governors saying:
إن أھم امرکم عندی الصلوٰۃ، فمن ضیعھافھو لما سواھا اضیع (مؤطا امام مالک)
"In my view the most important among your tasks is prayer. So, whoever defaults in this, will default in discharging his other obligations all the more."
Once Sayyidna Hudaifah ؓ saw someone offering his prayers without observing the prescribed rules, and was going through the rituals rather hurriedly without pausing. He asked the man how long he had been offering his prayers like that. The man replied for the last forty years. 'Then Sayyidna Hudaifah ؓ said:
"You have not offered a single of your prayers correctly."
He further remarked:
"If you die offering your prayers like this then remember you will die without following the course given by The Holy Prophet ﷺ .
Sayyidna Abu Mas’ ud ؓ has been quoted in Tirmidhi that the Holy Prophet ﷺ had said that the prayer of a person is lost who does not observe اِقَامَت i.e. does not stand upright in his prayers. It means that if one does not pause while bowing down (رُکُوع) and prostrating (سَجدَہ) in his prayers or who does not stand straight up after bowing down ( رُکُوع) or does not sit up in between two prostrations (سَجدُوں) his prayers would be considered as not performed. Similarly, if one is not careful about ablution (وُضُو) and his cleanliness (طَھَارَت) his prayers will also be lost.
Sayyidna Hasan-al-Basri (رح) has observed that leaving the mosques unattended and being over involved in business and enjoyments of life is included in the meaning of this verse.
Imam Qurtubi' (رح) after reproducing these sayings had said that even knowledgeable people ignore the prescribed rules of prayers and merely go through its motions. He made this observation in the 6th century Hijrah when such people were few. Presently the position is worse, and there are many more people who disregard the rules of prayers. نَعُوذُ بِاللہِ مِن شُرُورِ انفُسِنَا وَ اَعمَالِنا (and pursued desires - 19:59) (شَھَوَات ) refers to all such wordly pleasures which make people negligent of their duty to Allah making them lose interest in Prayers. Sayyidna Ali ؓ has said that palatial houses and luxurious carriages which attract people's eye, and wearing dresses which distinguish a person from the common man all fall within the category of worldly pleasures. (Qurtubi)
فَسَوفَ یَلقَونَ غَیِّاً (So they will soon face[ the outcome of their ] perversion - 19:59) The word غَیّ in Arabic language is the opposite of رشاد . All virtues and good things are رشاد and all vices and evils are غَیّ. Sayyidna ` Abdullah Ibn Mas’ ud ؓ has reported that there is a cave in Hell by the name غَیّ which houses various types of severe punishments, more numerous than all the punishments of Hell.
Ibn ` Abbas ؓ has remarked that even Hell seeks protection from غَیّ , which is the name of a cave in the Hell. Allah Ta` ala has prepared it for habitual adulterers who persist in adultery, and for the drunkards who do not give up drinking, and for the usurers who do not stop taking interest and for those who disobey their parents, and those who give false witness and for the woman who declares someone else's child as her husband's. (Qurtubi)
(They will enter) the Gardens of eternity, promised by the All-Merciful (Allah) to His servants, in the unseen world. They will surely reach (the places of) His promise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
فَخَلَفَ (Khalf) means bad successors, while فَخَلَفَ (Khalaf) means good successors. (Mazhari) Mujahid (رح) has reported that when the Day of Judgment would be near and the pious people would all be dead and gone, people will lose interest in prayers and indulge in all sort of vices and evil deeds.
Offering prayers outside fixed time or not with congregation (جَمَاعَت) is a default and of no avail, and is a great sin.
Most exegetes / commentators are of the view that offering prayers after its time has lapsed is a default of prayers (اضَاعُوا الصَّلٰوۃَ ). Among them are Sayyidna ` Abdullah Ibn Masud, Nakhai, Qasim, Mujahid, Ibrahim and ` Umar Ibn ` Abdul ` Aziz. While others consider that any lapse in the form and conditions of prayers is اِضَاعتِ صلٰوۃ and includes the lapse of time as well. Still others believe that offering of prayers at home and not with the congregation (جَمَاعَت) is اِضَاعتِ صلٰوۃ (Qurtubi, Bahr ul-Muhit).
Sayyidna ` Umar al-Faruq ؓ ، had sent out a circular to all his governors saying:
إن أھم امرکم عندی الصلوٰۃ، فمن ضیعھافھو لما سواھا اضیع (مؤطا امام مالک)
"In my view the most important among your tasks is prayer. So, whoever defaults in this, will default in discharging his other obligations all the more."
Once Sayyidna Hudaifah ؓ saw someone offering his prayers without observing the prescribed rules, and was going through the rituals rather hurriedly without pausing. He asked the man how long he had been offering his prayers like that. The man replied for the last forty years. 'Then Sayyidna Hudaifah ؓ said:
"You have not offered a single of your prayers correctly."
He further remarked:
"If you die offering your prayers like this then remember you will die without following the course given by The Holy Prophet ﷺ .
Sayyidna Abu Mas’ ud ؓ has been quoted in Tirmidhi that the Holy Prophet ﷺ had said that the prayer of a person is lost who does not observe اِقَامَت i.e. does not stand upright in his prayers. It means that if one does not pause while bowing down (رُکُوع) and prostrating (سَجدَہ) in his prayers or who does not stand straight up after bowing down ( رُکُوع) or does not sit up in between two prostrations (سَجدُوں) his prayers would be considered as not performed. Similarly, if one is not careful about ablution (وُضُو) and his cleanliness (طَھَارَت) his prayers will also be lost.
Sayyidna Hasan-al-Basri (رح) has observed that leaving the mosques unattended and being over involved in business and enjoyments of life is included in the meaning of this verse.
Imam Qurtubi' (رح) after reproducing these sayings had said that even knowledgeable people ignore the prescribed rules of prayers and merely go through its motions. He made this observation in the 6th century Hijrah when such people were few. Presently the position is worse, and there are many more people who disregard the rules of prayers. نَعُوذُ بِاللہِ مِن شُرُورِ انفُسِنَا وَ اَعمَالِنا (and pursued desires - 19:59) (شَھَوَات ) refers to all such wordly pleasures which make people negligent of their duty to Allah making them lose interest in Prayers. Sayyidna Ali ؓ has said that palatial houses and luxurious carriages which attract people's eye, and wearing dresses which distinguish a person from the common man all fall within the category of worldly pleasures. (Qurtubi)
فَسَوفَ یَلقَونَ غَیِّاً (So they will soon face[ the outcome of their ] perversion - 19:59) The word غَیّ in Arabic language is the opposite of رشاد . All virtues and good things are رشاد and all vices and evils are غَیّ. Sayyidna ` Abdullah Ibn Mas’ ud ؓ has reported that there is a cave in Hell by the name غَیّ which houses various types of severe punishments, more numerous than all the punishments of Hell.
Ibn ` Abbas ؓ has remarked that even Hell seeks protection from غَیّ , which is the name of a cave in the Hell. Allah Ta` ala has prepared it for habitual adulterers who persist in adultery, and for the drunkards who do not give up drinking, and for the usurers who do not stop taking interest and for those who disobey their parents, and those who give false witness and for the woman who declares someone else's child as her husband's. (Qurtubi)
They will not hear anything absurd therein, but a word of peace, and there they will have their provision at morn and eve.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا
"They will not hear anything absurd therein but a word of peace." - 19:62.
(لَغو) means idle, absurd, frivolous and abusive talk, which will not reach the ears of good people who have been admitted to Paradise.
إِلَّا سَلَامًا means that whatever one will hear in Paradise will add to his happiness, peace and tranquility. It includes the customary greetings (سَلَام), which the dwellers of Paradise will exchange among themselves and the angels of God will offer them all. (Qurtubi)
وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا
"And there they will have their provisions at morn and eve." - 19:62.
There will be no solar system in the Paradise and hence no rising or setting of the sun, but there will be a perpetual radiance. There will also be some way of telling day from night and morning from evening. Within this distinction between morning and evening the Paradise dwellers will receive their meals. It goes without saying that the wishes of the Paradise dwellers will be fulfilled forthwith وَلَهُم مَّا يَشْتَهُونَ - and for themselves, there is what they desire - 16:57). This is a general announcement. Hence, mention of morning and evening is because of people's habit to eat and drink in the morning and in the evening. According to an Arab saying, anyone who gets a full meal morning and evening is comfortable and at peace.
Sayyidna Anas Ibn Malik ؓ ، said after reciting this verse that it shows that the believers have their meals twice a day, one in the morning and the other in the evening.
Some scholars have explained that mention of morning and the evening is a general expression, like day and night or east and west, which does not specify any particular time or place. Therefore, it means that they (Paradise dwellers) will get their provisions according to their choice at any time they like. (Only God knows best) (Qurtubi)
That is the Paradise We will give as inheritance to those of Our servants who have been God-fearing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا
"They will not hear anything absurd therein but a word of peace." - 19:62.
(لَغو) means idle, absurd, frivolous and abusive talk, which will not reach the ears of good people who have been admitted to Paradise.
إِلَّا سَلَامًا means that whatever one will hear in Paradise will add to his happiness, peace and tranquility. It includes the customary greetings (سَلَام), which the dwellers of Paradise will exchange among themselves and the angels of God will offer them all. (Qurtubi)
وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا
"And there they will have their provisions at morn and eve." - 19:62.
There will be no solar system in the Paradise and hence no rising or setting of the sun, but there will be a perpetual radiance. There will also be some way of telling day from night and morning from evening. Within this distinction between morning and evening the Paradise dwellers will receive their meals. It goes without saying that the wishes of the Paradise dwellers will be fulfilled forthwith وَلَهُم مَّا يَشْتَهُونَ - and for themselves, there is what they desire - 16:57). This is a general announcement. Hence, mention of morning and evening is because of people's habit to eat and drink in the morning and in the evening. According to an Arab saying, anyone who gets a full meal morning and evening is comfortable and at peace.
Sayyidna Anas Ibn Malik ؓ ، said after reciting this verse that it shows that the believers have their meals twice a day, one in the morning and the other in the evening.
Some scholars have explained that mention of morning and the evening is a general expression, like day and night or east and west, which does not specify any particular time or place. Therefore, it means that they (Paradise dwellers) will get their provisions according to their choice at any time they like. (Only God knows best) (Qurtubi)
(Jibra’īl X said to the Holy Prophet) “We do not descend but with the command of your Lord. To Him belongs what is in front of us and what is behind us and what is in between; and your Lord is not the One who forgets.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا
"They will not hear anything absurd therein but a word of peace." - 19:62.
(لَغو) means idle, absurd, frivolous and abusive talk, which will not reach the ears of good people who have been admitted to Paradise.
إِلَّا سَلَامًا means that whatever one will hear in Paradise will add to his happiness, peace and tranquility. It includes the customary greetings (سَلَام), which the dwellers of Paradise will exchange among themselves and the angels of God will offer them all. (Qurtubi)
وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا
"And there they will have their provisions at morn and eve." - 19:62.
There will be no solar system in the Paradise and hence no rising or setting of the sun, but there will be a perpetual radiance. There will also be some way of telling day from night and morning from evening. Within this distinction between morning and evening the Paradise dwellers will receive their meals. It goes without saying that the wishes of the Paradise dwellers will be fulfilled forthwith وَلَهُم مَّا يَشْتَهُونَ - and for themselves, there is what they desire - 16:57). This is a general announcement. Hence, mention of morning and evening is because of people's habit to eat and drink in the morning and in the evening. According to an Arab saying, anyone who gets a full meal morning and evening is comfortable and at peace.
Sayyidna Anas Ibn Malik ؓ ، said after reciting this verse that it shows that the believers have their meals twice a day, one in the morning and the other in the evening.
Some scholars have explained that mention of morning and the evening is a general expression, like day and night or east and west, which does not specify any particular time or place. Therefore, it means that they (Paradise dwellers) will get their provisions according to their choice at any time they like. (Only God knows best) (Qurtubi)
(He is) the Lord of the heavens and the earth and whatever lies between them. So, worship Him and persevere in His worship. Do you know any one worthy of His name?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَاصْطَبِرْ لِعِبَادَتِهِ ("and-persevere in His worship." - 19:65) The word اِصطِبَار ' means perseverance in the face of acute distress and hardship. The point here is that anyone who wishes to be constant and steadfast in. his prayers must be prepared to undergo pain and suffering.
هَلْ تَعْلَمُ لَهُ سَمِيًّا ("Do you know any one worthy of His name?" - 19:65). In the generally accepted sense the word applies to persons bearing the same name. The polytheists and idolaters had included many humans, angels, stones and idols along with Allah Ta` ala in their worship and designated all of them as سَمِیُّ i.e. as objects of worship but it is a strange and extraordinary coincidence that none of their false gods was ever named as Allah. This matter was preordained, and no idol or deity bore the name Allah. Thus, the literal meaning of the word would adequately explain the meaning of this verse which is that there is no object in the world bearing Allah's name.
Many commentators, among them Mujahid, Ibn Zubair, Qatadah, and Ibn ` Abbas ؓ ، are of the view that in the present context the word means "a like" or "comparable" and the sense of the verse is that in the entire pantheon of false gods none is equal or comparable to Allah Ta` ala in so far as divine attributes are concerned.
Man says, “Is it that, once I die, I shall be brought forth alive?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَاصْطَبِرْ لِعِبَادَتِهِ ("and-persevere in His worship." - 19:65) The word اِصطِبَار ' means perseverance in the face of acute distress and hardship. The point here is that anyone who wishes to be constant and steadfast in. his prayers must be prepared to undergo pain and suffering.
هَلْ تَعْلَمُ لَهُ سَمِيًّا ("Do you know any one worthy of His name?" - 19:65). In the generally accepted sense the word applies to persons bearing the same name. The polytheists and idolaters had included many humans, angels, stones and idols along with Allah Ta` ala in their worship and designated all of them as سَمِیُّ i.e. as objects of worship but it is a strange and extraordinary coincidence that none of their false gods was ever named as Allah. This matter was preordained, and no idol or deity bore the name Allah. Thus, the literal meaning of the word would adequately explain the meaning of this verse which is that there is no object in the world bearing Allah's name.
Many commentators, among them Mujahid, Ibn Zubair, Qatadah, and Ibn ` Abbas ؓ ، are of the view that in the present context the word means "a like" or "comparable" and the sense of the verse is that in the entire pantheon of false gods none is equal or comparable to Allah Ta` ala in so far as divine attributes are concerned.
Does not the man remember that We created him before, when he was nothing?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَاصْطَبِرْ لِعِبَادَتِهِ ("and-persevere in His worship." - 19:65) The word اِصطِبَار ' means perseverance in the face of acute distress and hardship. The point here is that anyone who wishes to be constant and steadfast in. his prayers must be prepared to undergo pain and suffering.
هَلْ تَعْلَمُ لَهُ سَمِيًّا ("Do you know any one worthy of His name?" - 19:65). In the generally accepted sense the word applies to persons bearing the same name. The polytheists and idolaters had included many humans, angels, stones and idols along with Allah Ta` ala in their worship and designated all of them as سَمِیُّ i.e. as objects of worship but it is a strange and extraordinary coincidence that none of their false gods was ever named as Allah. This matter was preordained, and no idol or deity bore the name Allah. Thus, the literal meaning of the word would adequately explain the meaning of this verse which is that there is no object in the world bearing Allah's name.
Many commentators, among them Mujahid, Ibn Zubair, Qatadah, and Ibn ` Abbas ؓ ، are of the view that in the present context the word means "a like" or "comparable" and the sense of the verse is that in the entire pantheon of false gods none is equal or comparable to Allah Ta` ala in so far as divine attributes are concerned.
So, by your Lord, We will definitely gather them together, and the devils as well; then We will definitely make them present around the Jahannam , fallen on their knees.
"We will definitely gather them together with the devils, then We will definitely make them present." - 19:68.
This verse may be interpreted in two ways. First, that on the Day of Judgment every infidel will be brought before God along with his own devil, and this suggests that this is a reference to the gathering of infidels and their devils. But if it is interpreted in a general sense to include all believers and infidels then the meaning of the devils being gathered with all of them would be that while the infidels will be gathered with their devils, the believers would also be gathered at the same time and place. Thus the devils will be gathered along with the infidels as well as with the believers.
حَوْلَ جَهَنَّمَ جِثِيًّا
"Around the Jahannam fallen on their knees." - 19:68.
On the Day of Resurrection every one - believers, infidels, the blessed and the wretched - will be assembled around Hell. Everyone will be seized with awe and terror, and they will all be on their knees, then the believers and the blessed will be taken across Hell and admitted into Paradise, so that having viewed the extreme suffering of Hell they may all the better enjoy their own state of felicity, and at the same time rejoice at the punishment which has been inflicted upon the infidels.
Then, out of every group, We will certainly draw out those who were more rebellious against the All-Merciful (Allah).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ
"Then We will certainly draw out from every group." - 19:69.
The word is applied to a particular person or the followers of a particular faith, and it also means a sect. The meaning of the verse is that the most rebellious from amongst the different sects of the infidels will be picked out. Some commentators say that the sinners will be committed to Hell in the order of the intensity of their sins, i.e. those sinners will be driven in first whose sins are most intense and those with less intense sins, will follow them, and so on.
Then of course, We are most aware of those who are more deserving to enter it (the Jahannam ).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ
"Then We will certainly draw out from every group." - 19:69.
The word is applied to a particular person or the followers of a particular faith, and it also means a sect. The meaning of the verse is that the most rebellious from amongst the different sects of the infidels will be picked out. Some commentators say that the sinners will be committed to Hell in the order of the intensity of their sins, i.e. those sinners will be driven in first whose sins are most intense and those with less intense sins, will follow them, and so on.
"And there is none among you who is not to arrive at it." - 19:71.
This means that everybody - be he a believer or an infidel - will go across Hell. However, this does not mean that they would go to stay in it; they would only go across it. But even if the word means "entry", then the pious believers on entry into Hell will feel no discomfort because its fires will cool down and will do no harm to them. Sayyidna Abu Sumayya ؓ has related that The Holy Prophet ﷺ once said that:
"Everybody whether he is a pious man or a sinner will initially enter Hell, but for the pious believers the fire will cool down just as the fire of Namrud cooled down when Sayyidna Ibrahim (علیہ السلام) was cast into it. Thereafter, the believers will be taken to Paradise."
This view is confirmed by the next sentence ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوا which mens then We will save those who feared Allah - 19:72. A similar view has also been expressed by Sayyidna Ibn ` Abbas ؓ ، thus even if the word وُرُود occurring in the Qur'an is taken to mean دُخُول (entry), then the word دُخُول will be interpreted as synonymous with the word عُبُور (going across). Thus there is no contradiction in the meaning of the word.
"And there is none among you who is not to arrive at it." - 19:71.
This means that everybody - be he a believer or an infidel - will go across Hell. However, this does not mean that they would go to stay in it; they would only go across it. But even if the word means "entry", then the pious believers on entry into Hell will feel no discomfort because its fires will cool down and will do no harm to them. Sayyidna Abu Sumayya ؓ has related that The Holy Prophet ﷺ once said that:
"Everybody whether he is a pious man or a sinner will initially enter Hell, but for the pious believers the fire will cool down just as the fire of Namrud cooled down when Sayyidna Ibrahim (علیہ السلام) was cast into it. Thereafter, the believers will be taken to Paradise."
This view is confirmed by the next sentence ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوا which mens then We will save those who feared Allah - 19:72. A similar view has also been expressed by Sayyidna Ibn ` Abbas ؓ ، thus even if the word وُرُود occurring in the Qur'an is taken to mean دُخُول (entry), then the word دُخُول will be interpreted as synonymous with the word عُبُور (going across). Thus there is no contradiction in the meaning of the word.
When Our verses are recited to them in all their clarity, the disbelievers say to the believers, “Which of the two groups is superior in its place and better in its assembly?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا
"Superior in respect of its place and better in respect of its assembly" - 19:73.
The infidels never relaxed their efforts to confuse and perplex the believers. They were very rich and possessed material wealth in great abundance. They had their retinues, their followers, friends and supporters. In contrast, the believers were poor and lacking in worldly assets. However, it is a common experience that material wealth turns people's heads and makes them unduly proud and arrogant, so that even the sensible and wise among them are led to believe that their prosperity and affluence is the reward of their personal merit and effort, and will last forever. History is replete with instances where prosperous communities and rich nations crumbled to dust and vanished without leaving a trace. But these instances of Divine wrath hold no lesson for them and fail to turn them from their erroneous ways.
On the other hand there are good people who, following the teachings of Qur'an, do not regard wealth and worldly honors as the result of their own effort and merit, but as Allah Ta` ala's bounty to be held as a trust from Him and to be expended according to His command. They are well aware that these gifts from Allah Ta` ala will not last forever, and the prospect of their abatement or even their total loss does not cause them any concern. These are the people who are safe from the mischief resulting from wealth and material abundance to which the infidels are exposed. Prophets like Sayyidna Sulayman and Dawud (علیہما السلام) ، many a followers of The Holy Prophet ﷺ and multitude among the pious believers fall in this category.
Allah Ta` ala has dispelled the mistaken notions of the infidels by saying that the transient material prosperity cannot be regarded as a token of His goodwill nor as a symbol of their own merit, because it often happens that foolish and undeserving people are loaded with wealth while wise and learned persons spend their lives in poverty.
How many a generation We have destroyed before them who were better in assets and outlook!
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا
"Superior in respect of its place and better in respect of its assembly" - 19:73.
The infidels never relaxed their efforts to confuse and perplex the believers. They were very rich and possessed material wealth in great abundance. They had their retinues, their followers, friends and supporters. In contrast, the believers were poor and lacking in worldly assets. However, it is a common experience that material wealth turns people's heads and makes them unduly proud and arrogant, so that even the sensible and wise among them are led to believe that their prosperity and affluence is the reward of their personal merit and effort, and will last forever. History is replete with instances where prosperous communities and rich nations crumbled to dust and vanished without leaving a trace. But these instances of Divine wrath hold no lesson for them and fail to turn them from their erroneous ways.
On the other hand there are good people who, following the teachings of Qur'an, do not regard wealth and worldly honors as the result of their own effort and merit, but as Allah Ta` ala's bounty to be held as a trust from Him and to be expended according to His command. They are well aware that these gifts from Allah Ta` ala will not last forever, and the prospect of their abatement or even their total loss does not cause them any concern. These are the people who are safe from the mischief resulting from wealth and material abundance to which the infidels are exposed. Prophets like Sayyidna Sulayman and Dawud (علیہما السلام) ، many a followers of The Holy Prophet ﷺ and multitude among the pious believers fall in this category.
Allah Ta` ala has dispelled the mistaken notions of the infidels by saying that the transient material prosperity cannot be regarded as a token of His goodwill nor as a symbol of their own merit, because it often happens that foolish and undeserving people are loaded with wealth while wise and learned persons spend their lives in poverty.
Say, “Whoever stays straying, let his term be extended by the All-Merciful (Allah) still longer, until when they will see what they are being warned of: either the punishment or the Hour (of Doom), then they will know who was worse in his place and weaker in his forces.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا
"Superior in respect of its place and better in respect of its assembly" - 19:73.
The infidels never relaxed their efforts to confuse and perplex the believers. They were very rich and possessed material wealth in great abundance. They had their retinues, their followers, friends and supporters. In contrast, the believers were poor and lacking in worldly assets. However, it is a common experience that material wealth turns people's heads and makes them unduly proud and arrogant, so that even the sensible and wise among them are led to believe that their prosperity and affluence is the reward of their personal merit and effort, and will last forever. History is replete with instances where prosperous communities and rich nations crumbled to dust and vanished without leaving a trace. But these instances of Divine wrath hold no lesson for them and fail to turn them from their erroneous ways.
On the other hand there are good people who, following the teachings of Qur'an, do not regard wealth and worldly honors as the result of their own effort and merit, but as Allah Ta` ala's bounty to be held as a trust from Him and to be expended according to His command. They are well aware that these gifts from Allah Ta` ala will not last forever, and the prospect of their abatement or even their total loss does not cause them any concern. These are the people who are safe from the mischief resulting from wealth and material abundance to which the infidels are exposed. Prophets like Sayyidna Sulayman and Dawud (علیہما السلام) ، many a followers of The Holy Prophet ﷺ and multitude among the pious believers fall in this category.
Allah Ta` ala has dispelled the mistaken notions of the infidels by saying that the transient material prosperity cannot be regarded as a token of His goodwill nor as a symbol of their own merit, because it often happens that foolish and undeserving people are loaded with wealth while wise and learned persons spend their lives in poverty.
Allah makes those on the right path excel in guidance. And the everlasting virtues are better with your Lord in respect of reward and better in their return.
''And the everlasting virtues are better with your Lord in respect of reward and better in their return". - 19:76
These words have been interpreted differently by different scholars as has been explained at some length in the commentary of Sarah Al-Kahf (سورۃ کھف). The more plausible interpretation, however, is that the words refer to submission to the commands of Allah and to good deeds, the benefits of which are everlasting.
مَّرَدًّا by means consequences, and the sense of this verse is that good deeds alone are the real wealth whose reward is great and whose result is eternal peace.
Have you, then, seen him who rejected Our verses and said, “I shall certainly be given wealth and children”?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
لَأُوتَيَنَّ مَالًا وَوَلَدًا ("I shall certainly be given wealth and children". - 19:77) Bukhari and Muslim relate the story of Sayyidna Khabab Ibn Al-'Aratt ؓ who had lent some money to ` As Ibn Wa’ il. When pressed to return the loan, ` As Ibn Wa’ il said that he would not make the payment until he (Sayyidna Khabab ؓ dissociated himself from the Holy Prophet ﷺ . Sayyidna Khabab ؓ replied that he would never do that - not until ` As was dead and rose to life again. At this ` As Ibn Wa’ il said, "What? Will I be brought to life again after I am dead? If so I will repay the loan only after I am brought back to life again because even then I will have my wealth and my children." (Qurtubi)
Has he peeped into the Unseen or taken a covenant with the All-Merciful (Allah)?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
This verse is an answer to ` As Ibn Wa’ ils boastful claim. How does he know that when he is brought back to life he will still have his wealth and children?
أَطَّلَعَ الْغَيْبَ (Has he peeped in the unseen - 19:78) It is obvious that nothing of this kind has happened. Then why has he considered it as a surety?
أَمِ اتَّخَذَ عِندَ الرَّحْمَـٰنِ عَهْدًا
“ Or taken a covenant with The Rahman (All-Mercifull)”
Or has he entered into a covenant with Allah Ta` ala and obtained a promise from Him for his wealth and his children?
Never! We will write what he says and extend for him the punishment extensively.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
This verse is an answer to ` As Ibn Wa’ ils boastful claim. How does he know that when he is brought back to life he will still have his wealth and children?
أَطَّلَعَ الْغَيْبَ (Has he peeped in the unseen - 19:78) It is obvious that nothing of this kind has happened. Then why has he considered it as a surety?
أَمِ اتَّخَذَ عِندَ الرَّحْمَـٰنِ عَهْدًا
“ Or taken a covenant with The Rahman (All-Mercifull)”
Or has he entered into a covenant with Allah Ta` ala and obtained a promise from Him for his wealth and his children?
19:80
وَّنَرِثُهٗ مَا یَقُوْلُ وَیَاْتِیْنَا فَرْدًا
And We will inherit from him what he is talking about, and he will come to Us all alone.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَنَرِثُهُ مَا يَقُولُ
"And We will inherit from him what he is talking about" - 19:80.
It is foolish of him to talk about retaining his wealth and children in the Hereafter because he will have to leave behind even these things which he possesses in this world, and his wealth and children will all revert to Allah Ta’ ala.
وَيَأْتِينَا فَرْدًا
"And he.will come to Us all alone" - 19:80.
And on the Day of Judgment he will appear in God's presence one without his wealth and his children.
They have taken gods other than Allah, so that they may be a source of might for them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَنَرِثُهُ مَا يَقُولُ
"And We will inherit from him what he is talking about" - 19:80.
It is foolish of him to talk about retaining his wealth and children in the Hereafter because he will have to leave behind even these things which he possesses in this world, and his wealth and children will all revert to Allah Ta’ ala.
وَيَأْتِينَا فَرْدًا
"And he.will come to Us all alone" - 19:80.
And on the Day of Judgment he will appear in God's presence one without his wealth and his children.
Never! They (their fabricated deities) will soon reject their having worshipped them, and they will be just the opposite for them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَيَكُونُونَ عَلَيْهِمْ ضِدًّا
"And they will be just the opposite for them" - 19:82.
The idols and the false gods whom the infidels worshipped in the hope of winning their help will turn against them on the Day of Judgment. God will grant speech to them and they will say, "0 God! Finish these sinners because they turned away from you and made us the objects of their worship."
Have you not seen that We have sent the devils onto the disbelievers inciting them with all their incitements.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
تَؤُزُّهُمْ أَزًّا
"Inciting them with all their incitements" - 19:83.
In Arabic language the words حَضّ – فَزّ – اَزّ - ھَزّ are synonymous, differing only in shade or degree, and mean to urge, incite, instigate. The word اَزّ means to apply strong pressure, to persuade somebody to do something. The sense of this verse is that the Devils instigate the unbelievers to persist in their evil ways by presenting before their eyes the benefits and hiding from them the wickedness of their evil deeds.
So make no hurry about them; We are but counting for them a count down.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّمَا نَعُدُّ لَهُمْ عَدًّا
"We are but counting for them a count down." - 19:84
This verse means: "Do not be impatient about their punishment because it is going to befall upon them in any case - and very soon. We have allowed them a fixed term in this world and that term is about to end. Then will come their retribution." نَعُدُّ لَهُمْ means: "We are counting for them, i.e. they do not have control on anything. Their days are numbered and We keep a count of every moment of their life and everything they do."
Once Ma'mun Rashid read Surah Maryam. Upon reading this particular verse, he desired that Ibn Simak, one of the Islamic scholars sitting in that meeting with him, to say something on it. Thereupon Ibn Simak submitted that when our breaths are numbered and their number cannot be enhanced, they will soon come to an end. The same notion is reflected in the following poetic verse:
حیاتک انفاس تعد فکلّمَا مضی نفس منک انتقصت بہ جزء اً
That is, the breaths of your lifer are counted. With every passing breath, your life gets reduced to that extent.
It is said that during one span of twenty-four hours, one breathes twenty-four thousand times. (Qurtubi)
The following stanza explores the same context:
و کیف یفرح بالدّنیاو لذّتھا فتی یُعَدّ علیہ اللفظ و النّفس
That is, how can one be so engrossed and relaxed with the worldly pleasures, while his words and breaths are being counted. (Ruh)
"The day We will assemble the God-fearing before the Rahman (All-Merciful) as guests." - 19:85.
The word وفد applies to those who are received by rulers and princes with respect and honour. According to some sayings of the Holy Prophet ﷺ he said, "These men will ride on their mounts which they used in their worldly life." Some say that their own virtuous deeds will take the shape of their mounts.
none will have power to intercede, except the one who has entered into a covenant with the All-Merciful (Allah).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَنِ اتَّخَذَ عِندَ الرَّحْمَـٰنِ عَهْدًا
"Except the one who has taken a covenant with the Rahman (All-Merciful) " - 19:87.
Sayyidna Ibn ` Abbas ؓ has said that عَھد means a declaration of firm belief in the Unity of Allah Ta’ ala, while others say that عِھد means committing the Qur’ an to memory. In brief only those people will have the permission to intercede with Allah who stand firm by their covenant to adhere to the true faith. (Ruh)
19:88
وَقَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًا
They say, “The All-Merciful (Allah) has got a son.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَنِ اتَّخَذَ عِندَ الرَّحْمَـٰنِ عَهْدًا
"Except the one who has taken a covenant with the Rahman (All-Merciful) " - 19:87.
Sayyidna Ibn ` Abbas ؓ has said that عَھد means a declaration of firm belief in the Unity of Allah Ta’ ala, while others say that عِھد means committing the Qur’ an to memory. In brief only those people will have the permission to intercede with Allah who stand firm by their covenant to adhere to the true faith. (Ruh)
19:89
لَقَدْ جِئْتُمْ شَیْـًٔا اِدًّا
Indeed you have come up with such an abominable statement
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَنِ اتَّخَذَ عِندَ الرَّحْمَـٰنِ عَهْدًا
"Except the one who has taken a covenant with the Rahman (All-Merciful) " - 19:87.
Sayyidna Ibn ` Abbas ؓ has said that عَھد means a declaration of firm belief in the Unity of Allah Ta’ ala, while others say that عِھد means committing the Qur’ an to memory. In brief only those people will have the permission to intercede with Allah who stand firm by their covenant to adhere to the true faith. (Ruh)
that the heavens are well-nigh to explode at it, and the earth to burst apart, and the mountains to fall down crumbling,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَخِرُّ الْجِبَالُ هَدًّا
"And the mountains to fall down crumbling" - 19:90.
These verses suggest that the earth, the mountains and everything that grows thereon possess a certain degree of knowledge and intelligence though in their case these perceptions are not of the same extent as that bestowed on human beings. This explains the fact that everything in the world glorifies Allah Ta’ ala as will be evident from the verse.
وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ
"Arid there is not a single thing that does not extol His purity and praise." - 17:44.
These verses refer to this very perception of these things that to associate anything or being with Allah Ta` ala, specially to assert that He has children is a sin which makes the earth and the mountains quake with fear. Sayyidna ` Abdullah Ibn ` Abbas ؓ has said that except humans every created thing is terrified of any suggestion of association with Allah (Ruh, -ul-Ma` ani).
19:91
اَنْ دَعَوْا لِلرَّحْمٰنِ وَلَدًا
for they have ascribed a son to the All-Merciful (Allah),
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَخِرُّ الْجِبَالُ هَدًّا
"And the mountains to fall down crumbling" - 19:90.
These verses suggest that the earth, the mountains and everything that grows thereon possess a certain degree of knowledge and intelligence though in their case these perceptions are not of the same extent as that bestowed on human beings. This explains the fact that everything in the world glorifies Allah Ta’ ala as will be evident from the verse.
وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ
"Arid there is not a single thing that does not extol His purity and praise." - 17:44.
These verses refer to this very perception of these things that to associate anything or being with Allah Ta` ala, specially to assert that He has children is a sin which makes the earth and the mountains quake with fear. Sayyidna ` Abdullah Ibn ` Abbas ؓ has said that except humans every created thing is terrified of any suggestion of association with Allah (Ruh, -ul-Ma` ani).
while it does not behove the All-Merciful to have a son.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَخِرُّ الْجِبَالُ هَدًّا
"And the mountains to fall down crumbling" - 19:90.
These verses suggest that the earth, the mountains and everything that grows thereon possess a certain degree of knowledge and intelligence though in their case these perceptions are not of the same extent as that bestowed on human beings. This explains the fact that everything in the world glorifies Allah Ta’ ala as will be evident from the verse.
وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ
"Arid there is not a single thing that does not extol His purity and praise." - 17:44.
These verses refer to this very perception of these things that to associate anything or being with Allah Ta` ala, specially to assert that He has children is a sin which makes the earth and the mountains quake with fear. Sayyidna ` Abdullah Ibn ` Abbas ؓ has said that except humans every created thing is terrified of any suggestion of association with Allah (Ruh, -ul-Ma` ani).
There is none in the heavens and the earth, but bound to come to the All-Merciful as a slave.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَخِرُّ الْجِبَالُ هَدًّا
"And the mountains to fall down crumbling" - 19:90.
These verses suggest that the earth, the mountains and everything that grows thereon possess a certain degree of knowledge and intelligence though in their case these perceptions are not of the same extent as that bestowed on human beings. This explains the fact that everything in the world glorifies Allah Ta’ ala as will be evident from the verse.
وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ
"Arid there is not a single thing that does not extol His purity and praise." - 17:44.
These verses refer to this very perception of these things that to associate anything or being with Allah Ta` ala, specially to assert that He has children is a sin which makes the earth and the mountains quake with fear. Sayyidna ` Abdullah Ibn ` Abbas ؓ has said that except humans every created thing is terrified of any suggestion of association with Allah (Ruh, -ul-Ma` ani).
19:94
لَقَدْ اَحْصٰىهُمْ وَعَدَّهُمْ عَدًّا
He has fully encompassed them and precisely calculated their numbers,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَعَدَّهُمْ عَدًّا
"And precisely calculated their numbers" - 19:94.
It means that Allah Ta’ ala has full knowledge of their doings.
19:95
وَكُلُّهُمْ اٰتِیْهِ یَوْمَ الْقِیٰمَةِ فَرْدًا
and each one of them is bound to come to Him on the Day of Judgment, all alone.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَعَدَّهُمْ عَدًّا
"And precisely calculated their numbers" - 19:94.
It means that Allah Ta’ ala has full knowledge of their doings.
Surely, those who believe and do righteous deeds, for them the All-Merciful (Allah) will create love.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سَيَجْعَلُ لَهُمُ الرَّحْمَـٰنُ وُدًّا
"For them the Rahman (All-Merciful) will create love." - 19:96.
It means that for those who are steadfast in their faith in Him, Allah creates an environment of friendship and love for each other, which consequently promotes mutual amity and goodwill among the true Muslims. Furthermore, by their conduct and behavior they command the admiration and respect of all those with whom they come into contact. Bukhari, Tirmidhi and others have related on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ once said that when Allah Ta’ ala is pleased with someone He says to Jibra'il (علیہ السلام) ، "I am pleased with so and so and I desire that you too should show favour to him." Jibra'l (علیہ السلام) makes an announcement to this effect in all the skies so that their residents begin to harbor a liking for that person. Then this love descends upon the earth and the people of the earth also begin to love him. The Holy Prophet ﷺ then quoted this verse. (Ruh ul-Ma’ ani).
"Surely those who believe and do the righteous deeds, for them the Rahman (All-Merciful) will create love." - 19:96.
Haram bin Hayyan has said that when a person devotes himself wholly towards Allah He fills the hearts of all believers with love for him. (Qurtubi)
When Sayyidna Ibrahim Khalilullah (علیہ السلام) ، planned to go back to Syria, after leaving behind his wife Hajira and his baby son Sayyidna Isma` i1 (علیہ السلام) in the desert enclosed by the barren hills of Makkah in accordance with the command of Allah, he also prayed for both of them with the following words
"So make hearts of a number of people yearn toward them." - 14:37.
The prayer was granted so that even after the lapse of many millennia people all over the world entertain great love for Makkah and its inhabitants. They visit the place in large numbers, and not only incur heavy expenditure but also endure great hardships while making the journey.
So We have made it (the Qur’ān) easy through your tongue, so that you give with it the good news to the God-fearing, and warn with it an obstinate people.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سَيَجْعَلُ لَهُمُ الرَّحْمَـٰنُ وُدًّا
"For them the Rahman (All-Merciful) will create love." - 19:96.
It means that for those who are steadfast in their faith in Him, Allah creates an environment of friendship and love for each other, which consequently promotes mutual amity and goodwill among the true Muslims. Furthermore, by their conduct and behavior they command the admiration and respect of all those with whom they come into contact. Bukhari, Tirmidhi and others have related on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ once said that when Allah Ta’ ala is pleased with someone He says to Jibra'il (علیہ السلام) ، "I am pleased with so and so and I desire that you too should show favour to him." Jibra'l (علیہ السلام) makes an announcement to this effect in all the skies so that their residents begin to harbor a liking for that person. Then this love descends upon the earth and the people of the earth also begin to love him. The Holy Prophet ﷺ then quoted this verse. (Ruh ul-Ma’ ani).
"Surely those who believe and do the righteous deeds, for them the Rahman (All-Merciful) will create love." - 19:96.
Haram bin Hayyan has said that when a person devotes himself wholly towards Allah He fills the hearts of all believers with love for him. (Qurtubi)
When Sayyidna Ibrahim Khalilullah (علیہ السلام) ، planned to go back to Syria, after leaving behind his wife Hajira and his baby son Sayyidna Isma` i1 (علیہ السلام) in the desert enclosed by the barren hills of Makkah in accordance with the command of Allah, he also prayed for both of them with the following words
"So make hearts of a number of people yearn toward them." - 14:37.
The prayer was granted so that even after the lapse of many millennia people all over the world entertain great love for Makkah and its inhabitants. They visit the place in large numbers, and not only incur heavy expenditure but also endure great hardships while making the journey.
And how many a generation We have destroyed before them! Do you sense (the presence of) any one of them, or hear from them even a whisper?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَوْ تَسْمَعُ لَهُمْ رِكْزًا
"Or hear from them even a whisper" - 19:98.
The word means a faint, unintelligible sound such as a death-rattle. The meaning of the verse is that there have been many kings who ruled vast empires, exercised unlimited authority and lived in great splendor, but when the wrath of Allah caught upon them for their sinful acts, they were annihilated in such a manner that not even a whisper or a feeble motion is now being heard of them.
طه (Ta-Ha) Many Commentators have assigned different meanings to this word. Sayyidna Ibn ` Abbas ؓ thinks it means یا رجُل (0 man! ) while according to Ibn ` Umar ؓ it means یا حبیبی (0 my Dear! ). It is also suggested that طه and یٰسین are the names of the Holy Prophet ﷺ . However the most obvious explanation is the one given by Sayyidna Abu Bakr ؓ and the majority of scholars, namely that like many other isolated letters appearing at the beginning of several chapters of the Qur’ an (such as الٓمٓ), this word is also among the مُتَشابِھَات mysteries whose meaning is known only to Allah Ta’ ala.
20:2
مَاۤ اَنْزَلْنَا عَلَیْكَ الْقُرْاٰنَ لِتَشْقٰۤی
We did not reveal the Qur’ān to you to (make you) face hardship
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَا أَنزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ (We did not reveal the Qur'an to you to [ make you ] face hardship - 20:2) The word لِتَشْقَىٰ is derived from شقاء which means pain and distress. In the early days of Islam when the Qur'an was first revealed, the Holy Prophet ﷺ and his Companions ؓ used to spend whole nights in prayers and in reciting the Qur'an, as a result of which his feet used to get swollen due to standing for long hours in the prayers. Whereas during day time he would worry himself on how to bring light to the infidels in order that they should accept the teachings of the Qur’ an. This verse seeks to lessen the burden of long hours of prayers by informing the Holy Prophet ﷺ that the Qur’ an was not revealed to inflict toil and hardship on him and that it was not expected of him to stay awake the whole night reciting the Qur'an. Thereafter, the Holy Prophet ﷺ adopted a routine by which he rested in the early hours of the night and would get up later to offer the salah of tahajjud.
This verse also suggests that the duty of the Holy Prophet ﷺ is merely to convey the Message of Allah Ta` ala to the unbelievers, and thereafter he need not concern himself as to who accepted the Message and who did not.
20:3
اِلَّا تَذْكِرَةً لِّمَنْ یَّخْشٰی
rather to remind him who has the fear (of Allah),
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ (Rather to remind him who has the fear - 20:3). Ibn Kathir has narrated that in the early days following the revelation of the Qur'an while the believers spent whole nights in prayers, the infidels mocked and taunted them that the revelation of the Qur'an brought nothing to them but hardship, allowing them no rest and peace. In this verse, Allah Ta’ ala says that these wretched and miserable people cannot sense that the Qur'an and the knowledge communicated through it can bring only blessings and felicity. This fact is not appreciated by them because they are ignorant and misguided. In a Hadith which has been related by Sayyidna Mu` awiyah ؓ " the Holy Prophet ﷺ said, "When Allah intends to reward a person, He gives him the correct perception of religion". (Sahihain)
Here Imam Ibn Kathir has recorded another authentic Hadith which has been related by Tabarani from Tha'labah Ibn Al-Hakam and which will be good news for the learned people:
قال رسول اللہ ﷺ : یقول اللہ تعالیٰ للعلماء یوم القیامۃ اذا قعد علی کرسیّہ لقضاء عبادہٖ : انّی لم اجعل علمی و حکمتی فیکم الّا و اناارید ان اغفر لکم علی ما کان منکم ولا ابالی (ابن کثیر ص 141 ج 3)
The Holy Prophet ﷺ said, "On the Day of Judgment when Allah will ascend His Kursiyy (Chair) to pronounce judgment on the actions of His servants He will tell the learned people that He had placed His knowledge and wisdom in their hearts for the sole reason that He wished to forgive them in spite of their failings, and that these matters were of no concern to Him."
It is evident that in this Hadith the reference to learned people applies to those only who possess the fear of Allah Ta` ala which is a sure sign of Qur’ anic knowledge.
it being a revelation from the One Who created the earth, and high heavens.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ (Rather to remind him who has the fear - 20:3). Ibn Kathir has narrated that in the early days following the revelation of the Qur'an while the believers spent whole nights in prayers, the infidels mocked and taunted them that the revelation of the Qur'an brought nothing to them but hardship, allowing them no rest and peace. In this verse, Allah Ta’ ala says that these wretched and miserable people cannot sense that the Qur'an and the knowledge communicated through it can bring only blessings and felicity. This fact is not appreciated by them because they are ignorant and misguided. In a Hadith which has been related by Sayyidna Mu` awiyah ؓ " the Holy Prophet ﷺ said, "When Allah intends to reward a person, He gives him the correct perception of religion". (Sahihain)
Here Imam Ibn Kathir has recorded another authentic Hadith which has been related by Tabarani from Tha'labah Ibn Al-Hakam and which will be good news for the learned people:
قال رسول اللہ ﷺ : یقول اللہ تعالیٰ للعلماء یوم القیامۃ اذا قعد علی کرسیّہ لقضاء عبادہٖ : انّی لم اجعل علمی و حکمتی فیکم الّا و اناارید ان اغفر لکم علی ما کان منکم ولا ابالی (ابن کثیر ص 141 ج 3)
The Holy Prophet ﷺ said, "On the Day of Judgment when Allah will ascend His Kursiyy (Chair) to pronounce judgment on the actions of His servants He will tell the learned people that He had placed His knowledge and wisdom in their hearts for the sole reason that He wished to forgive them in spite of their failings, and that these matters were of no concern to Him."
It is evident that in this Hadith the reference to learned people applies to those only who possess the fear of Allah Ta` ala which is a sure sign of Qur’ anic knowledge.
20:5
اَلرَّحْمٰنُ عَلَی الْعَرْشِ اسْتَوٰی
The RaHmān (Allah, the All-Merciful) has positioned Himself on the Throne.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
عَلَى الْعَرْشِ اسْتَوَىٰ (Positioned Himself on the Throne - 20:5): About these words the truth is what the majority of the early scholars have held that the exact nature of 'Istiwa" (positioning) is not known to anybody. It is included in 'Mutashabihat' (the verses meaning of which is unknown). A Muslim has to believe that Istiwa’ ‘Ala-Al-` Arsh' (positioning on the Throne) is true, the nature of which must be in accordance with the high attributes of Allah, but nobody can comprehend it in this world.
To Him belongs all that is in the heavens, all that is in the earth and whatever lies between them and whatever lies beneath the soil.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا تَحْتَ الثَّرَىٰ (And whatever is beneath the soil - 20:6). (ثرٰی) (soil) means wet earth which comes out after digging upto a certain depth. Human knowledge does not go beyond) and what is beneath it is known only to Allah. Some years back scientists and researchers, using the latest and the most sophisticated instruments, spent considerable time and effort to pierce across the centre of the earth. According to newspaper reports they were able to penetrate upto a depth of six miles only after which they came across a rock casing and all their efforts to bore further down failed. Scientists were able to collect data only upto six miles, while the diameter of the earth covers thousands of miles. One has to admit, therefore, that the knowledge of what is below the soil is a special attribute of Allah.
If you pronounce the word aloud, then (it makes no difference, for) He certainly knows the secret and what is even more hidden.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَعْلَمُ السِّرَّ وَأَخْفَى (Knows the secret and what is even more hidden - 20:7). سِرّ (Sirr: Secret) means something which a man hides in his heart and which is not known to anyone else and ) اخفٰی (what is more hidden) means a thought which has not even formed in his mind and will take shape later on. Allah is fully aware of what ideas a man conceals in his heart at a particular moment and what thoughts he will entertain in the future, while the person concerned himself does not know what thoughts will come to his mind in the days to come.
(Such is) Allah. There is no god but He. For Him are the Beautiful Names.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَعْلَمُ السِّرَّ وَأَخْفَى (Knows the secret and what is even more hidden - 20:7). سِرّ (Sirr: Secret) means something which a man hides in his heart and which is not known to anyone else and ) اخفٰی (what is more hidden) means a thought which has not even formed in his mind and will take shape later on. Allah is fully aware of what ideas a man conceals in his heart at a particular moment and what thoughts he will entertain in the future, while the person concerned himself does not know what thoughts will come to his mind in the days to come.
20:9
وَهَلْ اَتٰىكَ حَدِیْثُ مُوْسٰی
Has there come to you the story of Mūsā?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (And has there come to you the story of Musa? - 20:9) In the earlier verses, reference was made to the greatness of the Qur’ an and also to the reverence due to the Holy Prophet ﷺ . Thereafter, the story of Sayyidna Musa (علیہ السلام) has been related so that the Holy Prophet ﷺ should become fully aware of the trials and tribulations which afflict the prophets in the discharge of their missions, and which were rendered with courage and fortitude by the earlier prophets. This was to prepare the Holy Prophet ﷺ for the great mission which was entrusted to him. There is another verse which conveys the same sense:
"And We narrate to you everything from the events of the messengers with which We strengthen your heart." (11:120)
It means that these stories are narrated to prepare you (the Holy Prophet ﷺ) and make you strong to undertake the responsibilities of the mission.
The story of Sayyidna Musa (علیہ السلام) which is related here begins like this. At Madyan he stayed with Sayyidna Shu` aib (علیہ السلام) with the understanding that he would serve the latter for a period of eight or ten years. According to Tafsir Al-Bahr ul-Muhit, after the expiry of this period he sought the permission of Sayyidna Shu` aib (علیہ السلام) to proceed to Egypt to see his mother and sister. He had fled earlier from Egypt fearing capture or death by the soldiers of the Pharaoh but this danger had now passed through the lapse of so many years. Sayyidna Shu'aib (علیہ السلام) willingly gave the permission and sent him away, with his wife (who was the latter's daughter). He also gave him some money and a few articles which they might use during their journey. Since he was apprehensive of the hostility of some of the rulers in Syria, he adopted a less frequented route. It was winter season and his pregnant wife was very close to confinement. The route which he had taken was unfamiliar to him, and he lost his bearings. He came out to the west, i.e. the right side of the mount of Tur.
It was a dark and cold night and to add to the misery, his wife began to experience birth pangs. He tried to strike fire with flint but did not succeed. In this state of utter confusion he saw light on the Tur mountain which, in fact, was the Nur (the light symbolizing the truth). So he said to his family, "I have noticed fire. I am going there to bring for you a live coal and I may also find someone who could tell me the way to Egypt." The presence of his wife on the journey is well established. According to some traditions there was a servant with him who is also addressed. Others say that there were some other companions also who were separated when they lost their way. (Al-Bahr ul-Muhit)
When he saw a fire and said to his family, “Stay here. I have noticed a fire. Perhaps I can bring you an ember from it, or find some guidance by the fire.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (And has there come to you the story of Musa? - 20:9) In the earlier verses, reference was made to the greatness of the Qur’ an and also to the reverence due to the Holy Prophet ﷺ . Thereafter, the story of Sayyidna Musa (علیہ السلام) has been related so that the Holy Prophet ﷺ should become fully aware of the trials and tribulations which afflict the prophets in the discharge of their missions, and which were rendered with courage and fortitude by the earlier prophets. This was to prepare the Holy Prophet ﷺ for the great mission which was entrusted to him. There is another verse which conveys the same sense:
"And We narrate to you everything from the events of the messengers with which We strengthen your heart." (11:120)
It means that these stories are narrated to prepare you (the Holy Prophet ﷺ) and make you strong to undertake the responsibilities of the mission.
The story of Sayyidna Musa (علیہ السلام) which is related here begins like this. At Madyan he stayed with Sayyidna Shu` aib (علیہ السلام) with the understanding that he would serve the latter for a period of eight or ten years. According to Tafsir Al-Bahr ul-Muhit, after the expiry of this period he sought the permission of Sayyidna Shu` aib (علیہ السلام) to proceed to Egypt to see his mother and sister. He had fled earlier from Egypt fearing capture or death by the soldiers of the Pharaoh but this danger had now passed through the lapse of so many years. Sayyidna Shu'aib (علیہ السلام) willingly gave the permission and sent him away, with his wife (who was the latter's daughter). He also gave him some money and a few articles which they might use during their journey. Since he was apprehensive of the hostility of some of the rulers in Syria, he adopted a less frequented route. It was winter season and his pregnant wife was very close to confinement. The route which he had taken was unfamiliar to him, and he lost his bearings. He came out to the west, i.e. the right side of the mount of Tur.
It was a dark and cold night and to add to the misery, his wife began to experience birth pangs. He tried to strike fire with flint but did not succeed. In this state of utter confusion he saw light on the Tur mountain which, in fact, was the Nur (the light symbolizing the truth). So he said to his family, "I have noticed fire. I am going there to bring for you a live coal and I may also find someone who could tell me the way to Egypt." The presence of his wife on the journey is well established. According to some traditions there was a servant with him who is also addressed. Others say that there were some other companions also who were separated when they lost their way. (Al-Bahr ul-Muhit)
20:11
فَلَمَّاۤ اَتٰىهَا نُوْدِیَ یٰمُوْسٰی
So when he came to it, he was called, “O Mūsā,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَلَمَّا أَتَاهَا (So when he came to it - 20:11): means that he approached the fire which he had seen from a distance. Musnad by Ahmad, on the authority of Wahb Ibn Munabbih (رح) reports that when Sayyidna Musa (علیہ السلام) drew near the fire he saw a very strange scene. A fire was blazing on a green tree without scorching even a leaf or a branch. On the other hand the flame added manifold to the beauty and the freshness of the tree. He stood there quite a while watching this strange sight waiting for a chance to pick up a piece of burning wood. At last he collected some dry grass and tried to light it but as soon as he pushed the grass towards the fire, it retracted. It is also related that the fire advanced towards him and he drew back in consternation. Consequently he was unable to collect any fire. And as he stood, not knowing what to do, a mysterious voice called him. This happened in a plain called Tuwa which was to his right side and at the foot of this mountain.
it is Me, your Lord, so remove your shoes; you are in the sacred valley of Tuwā.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
نُودِيَ يَا مُوسَىٰ إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ (He was called, "0 Musa, it is Me, your Lord, remove your shoes - 20:11, 12). It is related in Al-Bahr ul-Muhit, Ruh ul-Ma` ani and other books that the voice which Sayyidna Musa (علیہ السلام) heard appeared to come from all directions and not from any particular direction. At the same time the manner in which the voice reached his perception was most extraordinary, because it was heard not only through his ears but by the entire body. This, indeed, was a miracle!
What the voice said was that the light that he saw was not fire but a particular kind of divine manifestation. And the voice said, "Surely I am your Lord". The question arises: how did Sayyidna Musa (علیہ السلام) know that it was the voice of Allah Ta` ala? The answer is that Allah Ta` ala had created in his heart the conviction that the voice which he heard was really the voice of Allah Ta` ala. Then there was the circumstance that the fire, instead of burning the tree added to its beauty and luster. Also the manner in which the voice was perceived by all the parts of his body and not only by his ears, were all factors which left no doubt in his mind that the voice he heard was really the voice of Allah Ta` ala.
Sayyidna Musa (علیہ السلام) learned the words of Allah directly
It is mentioned in a report of Wahb mentioned in Ruh ul-Ma` ani on the authority of Musnad by Alhmad that when the mysterious voice called him "0 Musa!", he replied, "I hear the voice 0 Allah! But I do not know from where it comes. Where are you, 0 Allah?" And Allah Ta’ ala said, "I am above you in front of you, to your right and your left. Indeed I am all around you." Then Sayyidna Musa (علیہ السلام) said, "0 Allah, do I hear these words from you directly or through an angel sent by You?" And Allah Ta` ala said, "I myself am speaking to you." According to Ruh, ul-Ma` ani this proves that Sayyidna Musa (علیہ السلام) heard this کلام لفظی (spoken words) directly from Allah Ta` ala. There is a sect among the Sunnis who believe that کلام لفظی (spoken words) can also be heard.
To take off shoes at a sacred place is an act of respect
فَاخْلَعْ نَعْلَيْكَ :(Remove your shoes - 20:12). The command to take off shoes was given because it was a sacred place and it was necessary to take off shoes to show it proper respect. Another reason for this command may be that since shoes are made from the hides of dead animals, they should be removed when entering upon sacred places. Sayyidna ` Ali ؓ ، Hasan al-Basri and Ibn Juraij رحمۃ اللہ علیہما have supported the first explanation and reasoned that the real purpose in commanding Sayyidna Musa علیہ السلامٍ to remove his shoes was that the soles of his feet should come into contact with the soil of this hallowed place and be blessed thereby. Others have said that by this command Sayyidna Musa (علیہ السلام) was required to show humility and in earlier times devout and pious believers used to take off their shoes when circumambulating around the Holy Ka'bah.
There is a Hadith that when the Holy Prophet ﷺ once saw Bashir Ibn Khasasia walking through the graves with his shoes on, said:
اذا کنت فی مثل ھٰذا المکان فاخلع نعلیک
"When you pass by a place which needs to be respected, take off your shoes."
All the jurists are unanimous that if the shoes are clean they may be worn when offering prayers and it is established by authentic reports that the Holy Prophet ﷺ and his companions often wore clean shoes when saying prayers. But their common practice appears to be of removing the shoes when saying prayers, because it is closer to humility.
إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى (You are in the sacred valley of Tuwa - 20:12): Allah, in his Divine Wisdom, has granted special status to some selected places such as Baitullah (the Holy Ka'bah), the Aqsa Mosque, Masjid Nabawi etc. Wadi Tuwa (the valley of Tuwa) is also one such sacred place and is situated at the foot of the mount of Tur.
20:13
وَاَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا یُوْحٰی
I have chosen you (for prophet-hood), so listen to what is revealed:
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
How to conduct oneself when the Qur'an is being recited
فَاسْتَمِعْ لِمَا يُوحَىٰ (So listen to what is revealed - 20:13). Sayyidna Wahb Ibn Munabbih has said that the correct behavior while listening to the recitation of the Qur'an is, that one sits still, refrains from any unnecessary movement in a way that no organ of his body is involved in any other work, keeps eyes down - concentrates the mind towards understanding its meaning. The person who listens to the Holy Qur'an in this respectful manner is rewarded by Allah Ta` ala with a better understanding of His word.
Surely, I AM ALLAH. There is no god but Myself, so worship Me, and establish Salāh for My remembrance.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّنِي أَنَا اللَّـهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي (Surely I am ALLAH. There is no god but I, so worship Me and establish Salah for My remembrance - 20:14): with these words Allah Ta` ala bestowed upon Sayyidna Masu (علیہ السلام) knowledge of all the basic principles of the true Faith, namely the Oneness of Allah Ta` ala, the prophethood and the Hereafter. فَاسْتَمِعْ لِمَا يُوحَىٰ (So listen to what is revealed) refers to prophethood. فَاعْبُدْنِي means "worship Me alone and no one else". This points to the Oneness of Allah Ta` ala.إِنَّ السَّاعَةَ آتِيَةٌ (Surely, the Hour has to come) points to the inevitability of the Hereafter. Although the word فَاعْبُدْنِي (worship Me) encompasses the injunction for prayers also yet it has been mentioned separately to stress its special merit relative to the other forms of worship. It is the pillar of the Faith and its neglect is the mark of the infidels.
أَقِمِ الصَّلَاةَ لِذِكْرِي (Establish Salah for My remembrance - 20:14): means that the essence of prayer is the remembrance of Allah Ta` ala and that the Salah, from beginning to end is nothing but remembering Allah - with the tongue, the heart and the other organs of the body. Therefore, one should not neglect to remember Allah Ta` ala while praying. This sentence also means that if a person omits to say his prayers at the appointed time due to over-sleeping or forgetfulness while engrossed in some other task, he should say his prayers as soon as he wakes up from sleep or becomes aware of his lapse. This is according to Hadith.
Surely, the Hour (i.e. the Day of Judgment) has to come. I would keep it secret, so that everyone is given a return for the effort one makes.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَكَادُ أُخْفِيهَا (I would keep it secret - 20:15): Allah Ta` ala says that He wishes to keep the circumstances relating to the Day of Judgment hidden from all created things including prophets and angels. The word أَكَادُ (I would) gives a subtle hint that it is only to induce people to good deeds that the coming of the Day of Judgment has been disclosed, otherwise even this fact would have been concealed.
لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ (So that everyone is given a return for the effort one makes - 20:15). If this phrase is taken to be linked with the word آتِيَةٌ (has to come) then it would mean that this world is not a place of requital. Here a person does not receive recompense according to his merits and even if he receives some reward in this world it is just a token which does not constitute the full recompense of his deeds. It is, therefore, essential that there should be a time when everybody would receive his due reward.
Another possibility about the construction of this phrase is that it is taken to be linked with the words أَكَادُ أُخْفِيهَا (I would keep it secret - 20:15). In this case, it would mean that the philosophy in not revealing the time of death and the Day of Judgment is that people should continue in their endeavours and should not cease to strive in the belief that their own death or the Day of Judgment are still far away in the future. (Ruh)
So the one who does not believe in it and follows his desires must not make you neglectful of it, otherwise you will perish.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَلَا يَصُدَّنَّكَ عَنْهَا (must not make you neglectful of it - 20:16 ) Here Sayyidna Musa (علیہ السلام) is cautioned by Allah Ta’ ala lest he should allow himself to be led away by the infidels and become negligent about the Day of Judgment because that would be the cause of his ruination. It is clear that a Prophet and a Messenger who is impeccable cannot commit such a lapse but the fact that such a warning has been addressed to him is meant to warn his followers as well as mankind at large to be cautious in the matter
20:17
وَمَا تِلْكَ بِیَمِیْنِكَ یٰمُوْسٰی
And what is that in your right hand, O Mūsā?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ The question: "What is in your right hand, 0 Musa"? - 20:17 marks the beginning of the special favour which Allah Ta` ala showed towards Sayyidna Musa (علیہ السلام) in order to dispel the fear created by the unusual sights that he had seen and the Divine Word that he had heard. The style in which Allah Ta` ala addressed him was friendly, inquiring from him what he held in his hand. Besides there was a subtle purpose in the question, namely to make him aware that what he held in his hand was a staff made of wood and nothing more. And when he had satisfied himself again that it was indeed a wooden staff, then the miracle of turning it into a serpent was revealed, thus precluding any doubt in his mind that in the darkness of the night he might have picked up a serpent instead of his staff.
He said, “It is my staff. I lean on it, and I beat down leaves with it for my sheep, and I have many other uses for it.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قَالَ هِيَ عَصَايَ (He said, “ It is my staff” – 20:18. The simple question which was put to Sayyidna Musa (علیہ السلام) i.e. "What is in your hand?" called for an equally brief answer, such as, "It is a staff'. But he volunteered additional information which was outside the scope of the question put to him. First, he said that the staff belonged to him; second, that it served him many purposes, namely that he often reclined on it, and also beat down leaves from trees for his goats; third, that he put it to many other uses. This long and detailed reply is a perfect combination of extreme love and adoration on the one hand and profound reverence on the other. It is a natural human instinct that when a person finds the object of his adoration to be kind and attentive, he wishes to prolong the conversation in order to get the best advantage. At the same time the dictates of extreme respect require that the conversation should remain within proper limits and not become too lengthy. For this reason he ended his reply with a brief statement وَلِيَ فِيهَا مَآرِبُ أُخْرَىٰ i.e. "And for me it has many other uses", but he did not give any detail of those "other uses". (Ruh and Mazhari)
From this verse Qurtubi has deduced in his Tafsir that when needed, it is permissible, while answering a question, to include matters which are not specifically covered in the question.
Rule
This verse also shows that carrying a staff is a practice followed by the prophets. The Holy Prophet ﷺ also used to carry a staff in his hand and this practice has numerous religious as well as mundane advantages.
20:19
قَالَ اَلْقِهَا یٰمُوْسٰی
He said, “Throw it down O Mūsā”.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قَالَ هِيَ عَصَايَ (He said, “ It is my staff” – 20:18. The simple question which was put to Sayyidna Musa (علیہ السلام) i.e. "What is in your hand?" called for an equally brief answer, such as, "It is a staff'. But he volunteered additional information which was outside the scope of the question put to him. First, he said that the staff belonged to him; second, that it served him many purposes, namely that he often reclined on it, and also beat down leaves from trees for his goats; third, that he put it to many other uses. This long and detailed reply is a perfect combination of extreme love and adoration on the one hand and profound reverence on the other. It is a natural human instinct that when a person finds the object of his adoration to be kind and attentive, he wishes to prolong the conversation in order to get the best advantage. At the same time the dictates of extreme respect require that the conversation should remain within proper limits and not become too lengthy. For this reason he ended his reply with a brief statement وَلِيَ فِيهَا مَآرِبُ أُخْرَىٰ i.e. "And for me it has many other uses", but he did not give any detail of those "other uses". (Ruh and Mazhari)
From this verse Qurtubi has deduced in his Tafsir that when needed, it is permissible, while answering a question, to include matters which are not specifically covered in the question.
Rule
This verse also shows that carrying a staff is a practice followed by the prophets. The Holy Prophet ﷺ also used to carry a staff in his hand and this practice has numerous religious as well as mundane advantages.
20:20
فَاَلْقٰىهَا فَاِذَا هِیَ حَیَّةٌ تَسْعٰی
So, he threw it down, and suddenly it was a snake, running around.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَإِذَا هِيَ حَيَّةٌ تَسْعَىٰ (And suddenly it was a snake running - 20:20): When Sayyidna Musa علیہ السلام in obedience to the command of Allah Ta` ala, cast down his staff it turned into a serpent. The Qur'an has described this serpent at one place as كَأَنَّهَا جَانٌّ (28:31). The word جَانٌّ means a small and slim snake. At another place it has been referred to as فَإِذَا هِيَ ثُعْبَانٌ (26:32). The word ثُعْبَانٌ means a long and thick snake. The word حَيَّةٌ occurring in this verse is a generic name used for snakes of all sizes and thickness. These different words can be reconciled by the fact that this serpent was slim and small in the beginning and grew later on in size and thickness. Or that this serpent was originally long and thick and has been called جَانٌّ - by reason of its fast speed because as a general rule big and thick snakes are slow moving. The word كَأَنَّهَا used in this verse, which means "as if' also points to the fact that it has been compared to جَانٌّ on account of its swift movements. (Mazhari)
He said, “Pick it up, and be not scared. We shall restore it to its former state.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَإِذَا هِيَ حَيَّةٌ تَسْعَىٰ (And suddenly it was a snake running - 20:20): When Sayyidna Musa علیہ السلام in obedience to the command of Allah Ta` ala, cast down his staff it turned into a serpent. The Qur'an has described this serpent at one place as كَأَنَّهَا جَانٌّ (28:31). The word جَانٌّ means a small and slim snake. At another place it has been referred to as فَإِذَا هِيَ ثُعْبَانٌ (26:32). The word ثُعْبَانٌ means a long and thick snake. The word حَيَّةٌ occurring in this verse is a generic name used for snakes of all sizes and thickness. These different words can be reconciled by the fact that this serpent was slim and small in the beginning and grew later on in size and thickness. Or that this serpent was originally long and thick and has been called جَانٌّ - by reason of its fast speed because as a general rule big and thick snakes are slow moving. The word كَأَنَّهَا used in this verse, which means "as if' also points to the fact that it has been compared to جَانٌّ on account of its swift movements. (Mazhari)
And press your hand under your arm, and it will come out (brightly) white without any disease, as another sign,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ (And put your hand under your arm - 20:22). The word جَنَاحِ means fore-limb of an animal or wing of a bird. Here Sayyidna Musa (علیہ السلام) was commanded to press his hand under his armpit so that when he brings it out it will shine as brilliantly as the sun, and this will be the second miracle granted to him. This is the meaning given to the words by Sayyidna Ibn ` Abbas ؓ (Mazhari).
20:23
لِنُرِیَكَ مِنْ اٰیٰتِنَا الْكُبْرٰی
so that We may show you some of Our great signs.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ (And put your hand under your arm - 20:22). The word جَنَاحِ means fore-limb of an animal or wing of a bird. Here Sayyidna Musa (علیہ السلام) was commanded to press his hand under his armpit so that when he brings it out it will shine as brilliantly as the sun, and this will be the second miracle granted to him. This is the meaning given to the words by Sayyidna Ibn ` Abbas ؓ (Mazhari).
20:24
اِذْهَبْ اِلٰی فِرْعَوْنَ اِنَّهٗ طَغٰی
Go to Pharaoh. He has really exceeded all bounds.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
اذْهَبْ إِلَىٰ فِرْعَوْنَ (Go to the Pharaoh - 20:24). Having suitably armed him with two great miracles, Allah Ta` ala commanded Sayyidna Musa (علیہ السلام) to proceed to Egypt and invite the Pharaoh to accept the true faith because he had exceeded all bounds in his tyranny and misdeeds.
20:25
قَالَ رَبِّ اشْرَحْ لِیْ صَدْرِیْ
He said, “My Lord, put my heart at peace for me,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When Sayyidna Musa (علیہ السلام) received the high honour of conversing with Allah Ta` ala and was granted the mission of prophethood, then, instead of relying on his own self and on his own ability, he turned to Allah Ta` ala and sought His help in the discharge of his duties without which it would be impossible for him to endure and persevere in the face of the trials and tribulations inherent in the performance of his mission. He, therefore, prayed to Allah Ta` ala to grant him five favours.
The first prayer was اشْرَحْ لِي صَدْرِي ! (Put my heart at peace for me - 20:25). Meaning to expand the ability of his heart to enable him to receive all the knowledge and wisdom of prophethood, and at the same time to bear with equanimity the slander of those people who will oppose him in his mission.
20:26
وَیَسِّرْ لِیْۤ اَمْرِیْ
and make my task easy for me
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
His second prayer was يَسِّرْ لِي أَمْرِي (make my task easy for me - 20:26). Having been granted prophethood he realized that it is not the human ability and skill or other apparent causes which make affairs easy or difficult. In reality, things become easy or difficult as Allah Ta` ala wills. In the hadith the believers have been advised to seek Allah Ta’ ala's help in their affairs with the following words:
0 Allah! Be kind to us and make our difficult tasks easy because it is easy for you to make every difficult thing easy.
20:27
وَاحْلُلْ عُقْدَةً مِّنْ لِّسَانِیْ
and remove the knot from my tongue,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The third prayer وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي يَفْقَهُوا قَوْلِي (And remove the knot from my tongue, that they may understand my speech - 20:27, 28). The story behind this "knot" is that as an infant Sayyidna Musa (علیہ السلام) lived with his own mother who used to suckle him and was paid for her services by the Pharaoh. When he was weaned, the Pharaoh and his wife 'Asiya ؓ adopted him, and took him away from his mother. One day Sayyidna Musa (علیہ السلام) caught hold of the Pharaoh's beard and slapped him on the face. Another version has it that he was playing with a stick and with it he struck the Pharaoh on his head. The Pharaoh was enraged and made up his mind to put him to death. His wife 'Asiya ؓ tried to pacify him and said, "0 King! Why do you take this matter so seriously? After all he is merely a child who does not understand things. You can test him if you like and you will find that he cannot distinguish between good things and bad things".
Thereupon, the Pharaoh ordered two trays to be brought. One was filled with live coal and the other with jewellery. It was expected that the child would be attracted by the brightness of the burning coal and reach for it because children are not normally drawn towards jewellery which is not as bright. This would have convinced the Pharaoh that what Sayyidna Musa (علیہ السلام) did was nothing more than the act of an innocent child. But Sayyidna Musa (علیہ السلام) was no ordinary child. Allah Ta'ala had chosen him to be a prophet whose instincts were unusual from the very moment of his birth. He put forth his hand to reach out for the jewellery instead of the coal, but Jibra'il (علیہ السلام) turned his hand away and placed it in the tray containing coal. He picked up a piece of burning coal and put it in his mouth and so burned his tongue. The Pharaoh was thus fully satisfied that the action of Sayyidna Musa (علیہ السلام) was not due to mischief but the result of a child's inability to distinguish between good and bad for himself. This incident caused an impediment in his speech which has been called عُقْدَةً (knot) in the Qur'an, and Sayyidna Musa (علیہ السلام) prayed to Allah Ta'ala to make loose this knot. (Mazharl and Qurtubi)
The first two prayers are of a general nature and sought Allah Ta` ala's help in all matters. The third prayer is for the removal of a disability because eloquence and fluency of expression are essential elements in the successful conduct of prophetic mission. In a subsequent verse Allah Ta'ala informed Sayyidna Musa (علیہ السلام) that all his prayers had been granted which would suggest that he was cured of his disability.
However, Sayyidna Musa علیہ السلام in his prayer to make Sayyidna Harun (علیہ السلام) his partner in the prophethood also said ھُوَاَفصَحُ مِنِّی لِساناً (He is more fluent in his tongue than me - 28:34) which would indicate that his speech's impediment was not fully cured and that the stammer persisted, though in a milder form. One of the defects which the Pharaoh found in Sayyidna Musa (علیہ السلام) was that وَلَا یَکَادُ یُبِینُ (he cannot express himself clearly - 43:52). Some people have argued that in his prayer Sayyidna Musa (علیہ السلام) had prayed to Allah Ta’ ala to loose the knot of his tongue only to the extent that others could understand his words. To that extent his stammer was cured but a trace of it still remained, which is not inconsistent with the grant of his prayer.
20:28
یَفْقَهُوْا قَوْلِیْ
so that they may understand my speech.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The third prayer وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي يَفْقَهُوا قَوْلِي (And remove the knot from my tongue, that they may understand my speech - 20:27, 28). The story behind this "knot" is that as an infant Sayyidna Musa (علیہ السلام) lived with his own mother who used to suckle him and was paid for her services by the Pharaoh. When he was weaned, the Pharaoh and his wife 'Asiya ؓ adopted him, and took him away from his mother. One day Sayyidna Musa (علیہ السلام) caught hold of the Pharaoh's beard and slapped him on the face. Another version has it that he was playing with a stick and with it he struck the Pharaoh on his head. The Pharaoh was enraged and made up his mind to put him to death. His wife 'Asiya ؓ tried to pacify him and said, "0 King! Why do you take this matter so seriously? After all he is merely a child who does not understand things. You can test him if you like and you will find that he cannot distinguish between good things and bad things".
Thereupon, the Pharaoh ordered two trays to be brought. One was filled with live coal and the other with jewellery. It was expected that the child would be attracted by the brightness of the burning coal and reach for it because children are not normally drawn towards jewellery which is not as bright. This would have convinced the Pharaoh that what Sayyidna Musa (علیہ السلام) did was nothing more than the act of an innocent child. But Sayyidna Musa (علیہ السلام) was no ordinary child. Allah Ta'ala had chosen him to be a prophet whose instincts were unusual from the very moment of his birth. He put forth his hand to reach out for the jewellery instead of the coal, but Jibra'il (علیہ السلام) turned his hand away and placed it in the tray containing coal. He picked up a piece of burning coal and put it in his mouth and so burned his tongue. The Pharaoh was thus fully satisfied that the action of Sayyidna Musa (علیہ السلام) was not due to mischief but the result of a child's inability to distinguish between good and bad for himself. This incident caused an impediment in his speech which has been called عُقْدَةً (knot) in the Qur'an, and Sayyidna Musa (علیہ السلام) prayed to Allah Ta'ala to make loose this knot. (Mazharl and Qurtubi)
The first two prayers are of a general nature and sought Allah Ta` ala's help in all matters. The third prayer is for the removal of a disability because eloquence and fluency of expression are essential elements in the successful conduct of prophetic mission. In a subsequent verse Allah Ta'ala informed Sayyidna Musa (علیہ السلام) that all his prayers had been granted which would suggest that he was cured of his disability.
However, Sayyidna Musa علیہ السلام in his prayer to make Sayyidna Harun (علیہ السلام) his partner in the prophethood also said ھُوَاَفصَحُ مِنِّی لِساناً (He is more fluent in his tongue than me - 28:34) which would indicate that his speech's impediment was not fully cured and that the stammer persisted, though in a milder form. One of the defects which the Pharaoh found in Sayyidna Musa (علیہ السلام) was that وَلَا یَکَادُ یُبِینُ (he cannot express himself clearly - 43:52). Some people have argued that in his prayer Sayyidna Musa (علیہ السلام) had prayed to Allah Ta’ ala to loose the knot of his tongue only to the extent that others could understand his words. To that extent his stammer was cured but a trace of it still remained, which is not inconsistent with the grant of his prayer.
20:29
وَاجْعَلْ لِّیْ وَزِیْرًا مِّنْ اَهْلِیْ
And make for me an assistant from my own family,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The fourth prayer was وَاجْعَل لِّي وَزِيرًا مِّنْ أَهْلِي (and make for me an assistant from my own family - 20:29). The first three prayers of Sayyidna Musa (علیہ السلام) concerned his own person. This fourth prayer relates to the assembling of means which would facilitate the successful completion of his mission, and the most important among these was the appointment of a deputy or a helper, who would assist him in this task. The literal meaning of the word j is "one who carries a burden", and since a minister of a state carries the burden of responsibilities entrusted to him by the ruler, he is called a minister. This shows the extreme foresight and prudence of Sayyidna Musa (علیہ السلام) because the success of any movement or enterprise depends on the selection of competent and dedicated supporters. With good and loyal workers it is easy to surmount all obstacles and hurdles, while with irresponsible and indifferent workers the best preparations and arrangements become futile. If one were to examine the causes of the decline of some of the modern states and the evils from which they suffer, they can all be attributed to the irresponsible conduct, mismanagement and incompetence of the ministers and advisers.
It is related from the Holy Prophet ﷺ that when Allah Ta` ala appoints someone to govern a country and wishes that the country should be well administered, He provides the ruler with a good Wazir to assist him in whatever he does, and if he forgets to attend to some important task, the Wazir is quick to remind him and to help him in what he intends to do. (Nisa'i, from Qasim Ibn Muhammad).
In this prayer Sayyidna Musa (علیہ السلام) has specified that the helper he wants should be from his own family, the reason being that the behavior and conduct of a member of the family is well-known. Besides, there is mutual affection and understanding between the members of the family which greatly helps towards the accomplishment of the mission. But it is essential that the person selected should be competent and in possession of the merit necessary for the performance of his duties so that his selection may not be attributed to nepotism and favouritism. Nowadays when there is a scarcity of people of integrity and dedication, the ruler who appoints his own close relatives to be his Wazir and deputies renders himself liable to public criticism. When, however, the standards of probity and integrity are high, such appointments are considered normal and are, in fact, conducive to the more efficient performance of sensitive assignments. Indeed all the four Khulafa' ar-Rashidin (guided Caliphs) who succeeded the Holy Prophet ﷺ were in some way related to him.
In his prayer Sayyidna Musa (علیہ السلام) first asked that the helper he required should be from his own family and then specifically asked for his brother Harun to be his Wazir so that with the latter's support and assistance he could better perform the duties of his prophetic mission.
20:30
هٰرُوْنَ اَخِی
that is, Hārūn, my brother.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Sayyidna Harun (علیہ السلام) was three or four years senior to Sayyidna Musa علیہ السلام and died three years before the latter. When Sayyidna Musa (علیہ السلام) petitioned to Allah Ta` ala for his appointment as Wazir he was in Egypt, and there he received, through an angel, information about his elevation to the status of a prophet and his appointment as an assistant to Sayyidna Musa (علیہ السلام) . He was also instructed to receive Sayyidna Musa (علیہ السلام) outside Egypt when he arrived there in pursuance of his mission to persuade the Pharaoh to accept the true faith. This he did.
20:31
اشْدُدْ بِهٖۤ اَزْرِیْ
Enhance with him my strength,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Sayyidna Harun (علیہ السلام) was three or four years senior to Sayyidna Musa علیہ السلام and died three years before the latter. When Sayyidna Musa (علیہ السلام) petitioned to Allah Ta` ala for his appointment as Wazir he was in Egypt, and there he received, through an angel, information about his elevation to the status of a prophet and his appointment as an assistant to Sayyidna Musa (علیہ السلام) . He was also instructed to receive Sayyidna Musa (علیہ السلام) outside Egypt when he arrived there in pursuance of his mission to persuade the Pharaoh to accept the true faith. This he did.
20:32
وَاَشْرِكْهُ فِیْۤ اَمْرِیْ
and make him share my task,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَأَشْرِكْهُ فِي أَمْرِي (and make him share my task - 20:32): Sayyidna Musa (علیہ السلام) had the power to appoint Sayyidna Harun (علیہ السلام) as his Wazir on his own, but he petitioned to Allah Ta` ala to confer the appointment on his brother in order to seek His grace. Besides, he wanted him to share his prophethood and his mission and this power does not rest in any Prophet. Therefore he specially prayed to Allah Ta` ala to make him a partner in his mission.
20:33
كَیْ نُسَبِّحَكَ كَثِیْرًا
so that we proclaim Your purity in abundance
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Good companions are a help in the better performance of worship and Dhikr (remembrance)
كَيْ نُسَبِّحَكَ كَثِيرًا وَنَذْكُرَكَ كَثِيرًا (So that we proclaim Your purity a lot and remember You a lot - 20:33, 34). The advantage of making Sayyidna Harun a Wazir and a partner in prophethood would be that both of them together would be able to pray to Allah Ta` ala and glorify His name more often. Here the question may arise that a man by himself can also pray as often as he desires, so where was the need for a companion? The answer to this is that good companions and a conducive environment definitely contribute towards the better performance of worship and Dhikr. A person whose friends are negligent about Allah cannot devote himself to His worship with the same quality and quantity as the person who is fortunate to have the company of pious men and righteous friends devoted to Allah's worship and Dhikr.
20:34
وَّنَذْكُرَكَ كَثِیْرًا
and remember You in abundance.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Good companions are a help in the better performance of worship and Dhikr (remembrance)
كَيْ نُسَبِّحَكَ كَثِيرًا وَنَذْكُرَكَ كَثِيرًا (So that we proclaim Your purity a lot and remember You a lot - 20:33, 34). The advantage of making Sayyidna Harun a Wazir and a partner in prophethood would be that both of them together would be able to pray to Allah Ta` ala and glorify His name more often. Here the question may arise that a man by himself can also pray as often as he desires, so where was the need for a companion? The answer to this is that good companions and a conducive environment definitely contribute towards the better performance of worship and Dhikr. A person whose friends are negligent about Allah cannot devote himself to His worship with the same quality and quantity as the person who is fortunate to have the company of pious men and righteous friends devoted to Allah's worship and Dhikr.
20:35
اِنَّكَ كُنْتَ بِنَا بَصِیْرًا
You are certainly watchful over us.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Good companions are a help in the better performance of worship and Dhikr (remembrance)
كَيْ نُسَبِّحَكَ كَثِيرًا وَنَذْكُرَكَ كَثِيرًا (So that we proclaim Your purity a lot and remember You a lot - 20:33, 34). The advantage of making Sayyidna Harun a Wazir and a partner in prophethood would be that both of them together would be able to pray to Allah Ta` ala and glorify His name more often. Here the question may arise that a man by himself can also pray as often as he desires, so where was the need for a companion? The answer to this is that good companions and a conducive environment definitely contribute towards the better performance of worship and Dhikr. A person whose friends are negligent about Allah cannot devote himself to His worship with the same quality and quantity as the person who is fortunate to have the company of pious men and righteous friends devoted to Allah's worship and Dhikr.
20:36
قَالَ قَدْ اُوْتِیْتَ سُؤْلَكَ یٰمُوْسٰی
He said, “You have been granted your request O Mūsā.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Here Sayyidna Musa (علیہ السلام) ended his petition, and he was rewarded with the good news that Allah Ta` ala, the Almighty, had granted all his requests قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ (you have been granted your request 0 Musa - 20:36).
20:37
وَلَقَدْ مَنَنَّا عَلَیْكَ مَرَّةً اُخْرٰۤی
And We had bestowed Our favour on you another time,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ (And We have bestowed Our favour on you once more - 20:37). Having bestowed His gifts and special favours on Sayyidna Musa (علیہ السلام) such as the honour of conversation with Allah, the grant of prophethood and miracles etc. Allah Ta'ala reminds him of the benefits and favours which He had showered on him throughout his life - from his birth uptill that time and how He had saved his life from numerous risks and hazards. In relation to time, these benefits (which will be discussed in the following pages) pertain to an earlier period.
20:38
اِذْ اَوْحَیْنَاۤ اِلٰۤی اُمِّكَ مَا یُوْحٰۤی
when We revealed to your mother what was to be revealed,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ (When We revealed to your mother what was to be revealed - 20:38) It means that the information given to the mother of Sayyidna Musa (علیہ السلام) was about a matter which could be learnt only through Divine revelation. This was that the Pharaoh's soldiers had orders to put to death all the male children belonging to the tribe of Bani Isra'il. She was told by means of a revelation that in order to save the life of her son she should put him in a box and float it down the river. She was re-assured not to entertain any apprehensions about his safety because Allah Ta’ ala would protect him and also return him to her. These are things which cannot be learnt by conjecture or guess work. The promise of Allah Ta` ala, and the divine scheme to save his life are beyond human conception and can be made known through Divine revelation only.
Can a Revelation be sent to a person who is not a Prophet?
The truth of the matter is that the literal meaning of the word وَحِی (Wahy) is a secret message which can be understood only by the person to whom it is addressed and by no one else. According to this literal sense, the word وَحِی (Wahy) is not restricted to the prophets only and it can be used for people at large and even to animals. In the verse أَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ (16:68) the word has been used in its literal and general sense, i.e. instructing the bees by means of ; Wahy. Similarly in this verse أَوْحَيْنَا إِلَىٰ أُمِّكَ (20:38) the word has been used in its general meaning and this does not necessarily mean that she was a prophet. Sayyidah Maryam (علیہا السلام) also received Divine messages though the scholars unanimously hold the view that she was not a prophet. The Wahy of this type is made by means of a Divine inspiration (Ilham اِلھَام). Allah Ta'ala puts an idea into someone's heart and then confirms him in the belief that it is from Allah Ta` ala. Saints and other devout people receive such inspirations. Abu Hayyan and some other scholars hold that sometimes such inspirations can be made through angels as happened to Sayyidnh Maryam (علیہا السلام) when Jibra'il (علیہ السلام) appeared before her in the form of a human being and conveyed to her the will of Allah Ta` a1a. These inspirations (Ilham: اِلھَام), however, are specific to the person to whom they are made and are not meant for public or to be used for the propagation of the True Faith, whereas the Wahy which is revealed to the prophets aims at appointing someone to reform people and enjoining upon him to invite people to the True Faith. It is the duty of such a person not only to have complete faith in His Wahy himself, but also to bind others to accept his prophethood and the Wahy and to pronounce as infidels those who deny him.
This is the difference between وَحِی اِلھَام (Wahy in the sense of Ilham) or literal وَحِی and وَحِی نبوّت (the wahy of a prophet) or technical Wahy. Literal Wahy has always been there and will be there forever, whereas the prophethood and (Wahy of a prophet) have ceased with the Holy Prophet ﷺ ، who was the last Prophet. Some respected scholars have given them the names of وَحِی تشریعی (legislative Wahy) and وَحِی غیر تشریعی (non-legislative Wahy). The false prophet of Qadiyan has used these definitions and certain writings of Sheikh Muhiyy-uddin Ibn ` Arabi in support of his claim to prophethood. His arguments, however, are contrary to what Ibn ` Arabi himself has written. A detailed discussion of this question will be found in my book خَتمِ نبوّت۔ (Khatme Nabuwwat).
The name of the mother of Sayyidna Musa (علیہ السلام)
In Ruh ul-Ma` ani her name is given as Yuhanadh (یُحَانذ) and in Itqan it is said that her name was Lihyana daughter of Yasmad Ibn Lawi (لحیانہ بنت یصمد بن لاوی). Others say her name was Barkha ( (بَارخَا and still others say that it was Bazakht (بَازخت). Some people who dispense charms and amulets attribute strange properties to her name but according to Ruh u1-Ma` ani there is no basis for such a belief and probably it is nothing more than a hoax to entice innocent and ignorant people.
that is, ‘Put him (the baby) in the chest, then cast it into the river, then let the river throw it by the shore, and it will be picked up by one who is enemy to Me and enemy to him.’ And I had cast love on you from Myself (so that you might be favourite of all), and that you might be brought up under My eye.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ (Then let the river throw it by the shore - 20:39.). The word يَمّ (Yamm) means river and here it refers most probably to the river Nile. In this verse the mother of Sayyidna Musa (علیہ السلام) has been commanded by Allah Ta` ala to place the baby in a box and set him afloat in the river Nile. Simultaneously the river has been commanded to cast the box on its bank. But the question arises as to how a river can be commanded to do something while it has no sense or understanding.
Some scholars have answered this query with the argument that although here the word has been used in the imperative mood which implies a command, it is not really a command but is meant to convey the information that the river would cast the box on its bank. However some scholars have disputed this explanation and have claimed that the word is really a command and is addressed to the river Nile because everything that Allah Ta` ala has created possesses emotions and a sense of feeling and it is these properties, which according to the Qur'an, enable even trees and rocks to glorify the name of Allah Ta` ala. It is, nevertheless, a fact that except the human beings, the Jinns, and the angels no other created thing possesses feelings and emotions to a degree where the precepts of Halal (permissible) and Haram (forbidden) can be made binding on them. Maulana Rumi (رح) has expressed the same idea in the following verse:
خاک و باد و آب و آتش بندہ اند بامن وتومردہ باحق زندہ اند
(Earth, wind, water and fire are all servants of Allah. To me and you they appear lifeless, but Allah knows that they too have life.)
يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ (And it will be picked up by one who is enemy to Me and enemy to him - 20:39.). It means that a person who is an enemy of Allah Ta` ala and also the enemy of Sayyidna Musa (علیہ السلام) will rescue the child. Here the reference is to the Pharaoh who was the enemy of Allah Ta` ala because of his infidelity, but his enmity towards Sayyidna Musa (علیہ السلام) needs some explanation since at that time he cherished no hostility towards the latter, rather he was incurring considerable expenditure on his upbringing. Perhaps it was due to his future enmity towards Sayyidna Musa (علیہ السلام) which was even at that time in the knowledge of Allah Ta` ala. Or again it is possible that even at that time he was the enemy and had reluctantly agreed to bring up Sayyidna Musa علیہ السلام for the sake of his wife 'Asiya. Yet when he felt the slightest suspicion about Sayyidna Musa (علیہ السلام) he ordered his immediate execution and was prevented from carrying out his intention through the wise role of Sayyidah 'Asiya ؓ . (Ruh and Mazhari)
وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي (And I have cast love on you from Myself - 20:39). The word "love" in this verse is in the sense of 'being loved', meaning thereby that Allah Ta` ala has bestowed upon Sayyidna Musa علیہ السلام an attribute that will make people show love towards him. This is the interpretation given to this verse by Sayyidna Ibn ` Abbas and ` Ikrimah ؓ . (Mazhari)
وَلِتُصْنَعَ عَلَىٰ عَيْنِي (And that you are fashioned under My eye - 20:39). The word صَنَعتُ here means "good upbringing". The Arabs have a common phrase صَنَعتُ فَرَسی (I trained my horse well). عَلَىٰ عَيْنِي is used in the same sense as علٰی حِفظَی i.e. it was Allah Ta’ ala's will that Sayyidna Musa (علیہ السلام) should be brought up under His own eye, and for this purpose He chose the Pharaoh, the supreme authority in Egypt, to bring up Sayyidna Musa (علیہ السلام) in his own palace, unaware all the time that the child that he was raising was his enemy. (Mazhari)
(Remember) when your sister was going (to the family of Pharaoh) and was saying, ‘Shall I lead you to one who nurses him?’ Thus We brought you back to your mother, so that her eyes might have comfort and she might not grieve. And you had killed a person, then We brought you out of the trouble; and We tested you with a great ordeal. Then you lived a number of years amidst the people of Madyan. After all this, you came O Mūsā, to a destined point of time.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِذْ تَمْشِي أُخْتُكَ (When your sister was going - 20:40). The story of the sister of Sayyidna Musa (علیہ السلام) following the box along the river and the subsequent events are alluded to in this verse, which ends with the words وَفَتَنَّاكَ فُتُونًا (We tested you with a great ordeal - 20:40). According to Sayyidna Ibn ` Abbas ؓ these words mean "We tried you repeatedly", while Dahhak (رح) has translated them as "We subjected you to severe trials". Full details of this story have been given in a long Hadith reported by Imam an-Nisa'i (رح) in his book on the authority of Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما . This story is as follows:
Detailed Story of Sayyidna Musa (علیہ السلام)
In Kitab-ut-Tafsir of his Sunan, Imam Nisa'i رحمۃ اللہ علیہ has reported a long Hadith known as (حدیث الفتون) (Hadith-ul-Futun) on the authority of Sayyidna Ibn ` Abbas ؓ . Ibn Kathir has also reproduced the whole of it in his commentary and then has added that Sayyidna Ibn 'Abbas ؓ thought that it was مَرفُوع (Marfu' ), in other words, it was a statement of the Holy Prophet ﷺ . Ibn Kathfr has confirmed this view with the words: وَ صَدَقَ ذٰلِکَ ؟ عِندِی (I too believe that this Hadith is مَرفُوع ), and also gave reason in support of his opinion. However, he has admitted that the version of this story given by Ibn Jabir and Ibn Abi Haim رحمۃ اللہ علیہم is the statement of Ibn ` Abbas ؓ ، and not of the Holy Prophet ﷺ while it contains some parts which were stated by the Holy Prophet ﷺ . It appears that Ibn ` Abbas ؓ has learnt this story from Ka'b al-Ahbar as has happened in many other cases. Be that as it may, the critics like Imam Nasai and Ibn Kathir رحمۃ اللہ علیہما hold it to be marfu' (statement of the Holy Prophet ﷺ) and even those who do not accept it as such have never challenged its contents, while a major part of this story is also mentioned in the Holy Qur'an itself. Therefore, we would like to give full translation of this Hadith which has many beneficial points having academic and practical value. Imam Nisa'i (رح) has related this story which he learnt from Sa'id bin Jubair ؓ that he (Sa'id Ibn Jubair ) asked Sayyidna ` Abdullah Ibn ` Abbas ؓ to explain to him the meaning of the expression وَفَتَنَّاكَ فُتُونًا ، specially the word فُتُونًا which occurs in the verse relating to Sayyidna Musa (علیہ السلام) . Ibn ` Abbas ؓ said it was a long story which he would tell him (Said Ibn Jubair) if he comes to him early the next morning. This he did and Ibn ` Abbas' ؓ told him the story which runs as follows:
One day the Pharaoh and his companions were talking about Sayyidna Ibrahim (علیہ السلام) and the promise which Allah Ta’ ala had made to him to raise prophets and Kings from his progeny. Some of those present said that the Bani Isra'il were indeed expecting the birth of a prophet in their community and were in no doubt that Allah Ta’ ala's promise would be fulfilled. In the beginning they thought that Sayyidna Yusuf (علیہ السلام) was the prophet promised by Allah Ta’ ala but when he died they said he was not the prophet promised to Sayyidna Ibrahim (علیہ السلام) and that there must surely come another prophet whose arrival would fulfill Allah Ta` ala's promise. This information upset the Pharaoh who feared that if ever a prophet was born in the Isra'ili community, whom he held in bondage, he (the prophet) would try to liberate them from their servitude. He, therefore, asked his friends to advise him how such a catastrophe could be avoided. After much deliberation they came to the unanimous conclusion that the only way to meet this contingency was to put to death every male child born in an Isra'ili family. In pursuance of this decision, armed soldiers were sent out with orders to search every Isra'ili house and kill all male children.
This bloodshed continued for some time but then the Egyptians realized that all their work was done and arduous duties performed by the Bani Isra'il and if the process of killing their male children continued then a time would come when, their old men having died a natural death, no young men would be left to serve them, and they themselves would have to perform all the hard and toilsome work. In order to overcome this problem they came up with another proposal according to which all male children born in one year should be put to death while all those born in the following year should be spared. Such a device would ensure the availability of a continuous supply of labour force of young Isra'ilis who could replace the older men, yet at the same time their number would not be large enough to pose a threat to the Pharaoh's authority. Everybody approved of this proposal and a law was passed for its implementation. (And now the wisdom and power of Allah Ta` ala demonstrated itself in the following way). Sayyidna Musa's mother gave birth to Sayyidna Harun (علیہ السلام) in the year when, according to the law of the Pharaoh, male Isra'ili children were spared and there was no danger to his life. But when Sayyidna Musa (علیہ السلام) was conceived, his birth was expected in the year when the Pharaoh's decree required that all male Isra'ili children be put to death. His mother was, therefore, greatly distressed at the thought of losing her son after its birth.
Here Sayyidna Ibn ` Abbas ؓ عنہما paused in his story and said, "0 Ibn Jubair! This was the first test (فتُون) to which Sayyidna Musa (علیہ السلام) was put in that his life was at risk even before he was born."
Then Allah Ta` ala, by means of وَحی الھام (Divine inspiration) told the mother of Sayyidna Musa (علیہ السلام) to set her mind at rest.
Do not fear and do not grieve, surely We are going to bring him back to you and appoint him one of (Our) messengers - 28:7.
When Sayyidna Musa (علیہ السلام) was born Allah Ta` ala commanded his mother to put him in a box and float him down the river Nile, which she did. After she had completed this task the Shaitan tried to perplex her with the suggestion that she had made a mistake by floating her son down the river because even if he had been put to death by the order of the Pharaoh she would at least have had the satisfaction of burying him with her own hands. Now there is no hope for him and he would probably be eaten up by the river animals. While the mother of Sayyidna Musa (علیہ السلام) was greatly worried at what the Shaitan had told her, the waves cast the box upon a rock where the Pharaoh's slave girls used to come for bathing and washing. When they saw the box they wanted to open it, but one of them said that if the box contained some valuable articles and they opened it, then the Pharaoh's wife would suspect that they had kept back some of these for themselves and nothing that they could say would satisfy her. Accordingly, they brought the box unopened to the Pharaoh's wife.
When the Pharaoh's wife opened the box she found a boy and she instinctively felt a sudden surge of love for him - something which she had never experienced before. This was just as Allah Ta` ala had told him (وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي : And I have cast love on you from Myself). On the other hand, the mother of Sayyidna Musa (علیہ السلام) in a state of puzzle caused by the Shaitan forgot the promise made to her by Allah Ta` ala and was so overwhelmed by grief that all happiness forsook her heart leaving it an empty shell. وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا (And the heart of the mother of Musa became restless - 28:10). At the same time the Pharaoh's soldiers learnt about the presence of an Isra'ili boy in the palace and they rushed with knives in their hands, and asked the Pharaoh's wife to surrender the boy so that they could put him to death.
Here Sayyidna Ibn ` Abbas ؓ paused again and said, "0 Ibn Jubair! This was the second test (فُتُون) to which Sayyidna Musa (علیہ السلام) was exposed."
The Pharaoh's wife remonstrated with the soldiers. "What?" She said, "Do you think this small and frail baby, if allowed to live, can ever increase the strength of Bani Isra'il? You wait here and I will go to the Pharaoh and plead for his life. I hope the Pharaoh will spare his life. If not, then I will not stand in your way and you can take him." Saying so, she went to the Pharaoh and said to him, "This child is the joy of my heart and yours also." The Pharaoh replied, "Yes, I know that he is the joy of your heart, but as for me, I do not need him."
At this point of the story Sayyidna Ibn ` Abbas ؓ quoted the Holy Prophet ﷺ as saying, I swear by Allah that if on that occasion the Pharaoh had also admitted to Sayyidna Musa (علیہ السلام) being the joy of his heart, as his wife did, Allah Ta’ ala would have guided him along the path of the True Faith as He guided his wife."
(However, on account of his wife's urgent pleas the Pharaoh spared the life of the child). Now she needed a woman to nurse him. Many women offered their services but he would not suck from any of them وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ (And We had already barred him (Musa) from (accepting) any suckling woman - 28:12). The Pharaoh's wife was in a real predicament. How will the child live if he was not nursed? She sent him with her servants to the market place to find any woman whose milk he would draw.
While these events were taking place in the Pharaoh's palace, the mother of Sayyidna Musa (علیہ السلام) was concerned by anguish at the fate of her son. She asked her daughter to go out and make inquiries about the box and the child that whether he was still alive or was he eaten up by the river animals. The promise which Allah had made to her when she was pregnant that he would protect her child and return him to her after a brief separation had completely escaped her memory. And then a miracle happened. As soon as the sister of Sayyidna Musa (علیہ السلام) came to the market place she met the Pharaoh's female servants who held Sayyidna Musa (علیہ السلام) in their arms and were looking for a woman who could nurse him. She also noticed that the child would not accept milk from any woman which caused them great anxiety and distress. So she said to them, "I can take you to a family where there is a woman whose milk, I hope, the child will accept and who will bring him up with great love and affection." Thereupon the servants held her on the suspicion that she was, perhaps, the mother or a close relation of the child and for that reason spoke with such a confidence that the proposed family is well-wisher of and sympathetic to this child.
Here Sayyidna Ibn ` Abbas ؓ stopped and told Ibn Jubair ؓ that this was the third test (فُتُون) (for the sister of Sayyidna Musa (علیہ السلام) was naturally frightened at being held like that but she kept her pose and told the servants that when she said that the family would love the child and serve him with devotion what she meant was that they would do so in the hope of getting access to the Pharaoh's court and thus obtaining some material benefit for themselves. This explanation satisfied the servants and they released her. She hurried back home and informed her mother of what had happened. Then both of them went to the market place where the servants stood with the baby. The mother took him in her arms and put him to her breast, and he sucked greedily until he was satiated. The Pharaoh's wife was overjoyed when she was informed that at last a woman had been found whose milk the child would take and ordered her to be brought to her. On arrival the mother of Sayyidna Musa (علیہ السلام) sensed that the Pharaoh's wife needed her and her services badly. At the same time she remembered Allah's promise to her that her son would be re-united to her after a brief separation. So she decided that she would offer her services on her own terms. The Pharaoh's wife told her that she was extremely fond of the child and could not bear parting from him for a moment. Therefore she should come and live in the palace and nurse the child. But Sayyidna Musa's (علیہ السلام) mother declined to do so. She said she had a child of her own who too had to be nursed and fed and therefore it was not possible for her to leave her home. However, if the child was entrusted to her care she would keep him with her and nurse him. She assured the Pharaoh's wife that if she agreed to her proposal no effort shall be wanting on her part to give him the best care and attention. There was no choice for the Pharaoh's wife and she accepted this arrangement. Thus the child was, re-united to his mother and Allah's promise to her was fulfilled.
After some time when Sayyidna Musa (علیہ السلام) grew comparatively stronger, the Pharaoh's wife asked the mother of Musa (علیہ السلام) to bring the child to her so that she may see him (as she was longing for him). She also told all the courtiers that the child was coming to their home and they must show him due respect and offer him gifts. She warned them that she would watch what they would do with the child. So when Musa (علیہ السلام) came out with his mother from her home, he was showered with gifts and presents right from that moment. The Pharaoh's wife was delighted to see him and gave him many expensive presents on her own and delivered all these presents to the mother of Sayyidna Musa (علیہ السلام) . She then took him to the Pharaoh hoping that he too would give him presents. The Pharaoh took the child in his arms who suddenly clutched at his beard and pulled it causing his head to bow down. The courtiers were horrified and said to the Pharaoh: "We warned you about the promise of Allah to Sayyidna Ibrahim (علیہ السلام) that a prophet will be born in the tribe of Bani Isra'il who will inherit your Kingdom and your wealth and will defeat and overthrow you. You have seen with your own eyes the first signs of the fulfillment of Allah's promise". The Pharaoh took the warning and ordered his soldiers to put the child to death.
Here Sayyidna Ibn ` Abbas ؓ stopped again in his narration and said, "0 Ibn Jubair ؓ ! This is the fourth test (فُتُون) for Sayyidna Musa (علیہ السلام) where death seemed so near".
The Pharaoh's wife at once came to the child's rescue and addressed her husband thus, "You have given this child to me. He is all mine. So what is all this fuss about?" The Pharaoh said, "Can't you see that by his action this child is warning me that one day he would overthrow me and deprive me of my Kingdom?" His wife replied, "I know a sure means of ascertaining whether his action was the action of an uninformed and innocent child or he deliberately intended to defy and challenge your authority. You order a servant to bring two trays. Put two live coals in one and two shining pearls in the other and place both the trays in front of the child. If he picks up the coal, that would be proof enough that he is totally unaware of the consequences of his action because nobody with any sense would put his hand in fire." The Pharaoh agreed to this test and when the two trays were placed before Sayyidna Musa (علیہ السلام) he picked up the coal. (However there is another tradition that he wanted to reach for the pearls but Jibra'il (علیہ السلام) guided his hand and placed it on the coal). When the Pharaoh saw this he snatched away the coal from the child's hand to save him from harm. Thus the Pharaoh's wife was proved right. She turned to him and said, "0 King! Now you know the truth." Thus Allah once again saved his life because He had chosen him for a very special mission.
(And so Sayyidna Musa (علیہ السلام) continued to enjoy the favours of the Pharaoh and the great love of his mother until he grew to full manhood). Knowing in what esteem the royal family held him, the people of the Pharaoh did not dare to insult and torment Bani Isra'il as they used to do previously. One day he was out for a stroll in the city when he came across two persons who were quarrelling over some matter. One of them was a man of the Pharaoh and the other was an Isra'ili. The latter called out to Sayyidna Musa (علیہ السلام) to help him. Musa (علیہ السلام) got very angry at the Pharaoh's man. How dare he bully an Isra'ili in his presence knowing that he held a place of honour in the royal court, and also that he was full of sympathy for the Isra'ilies (on account of the harsh treatment to which they were constantly subjected by the Egyptians). People in general thought that his sympathy for the Isra'ilis was due to his being nursed and brought up by an Isra'ili woman. It is also possible that Allah Ta` ala may have informed him through his mother or by some other means that he himself was an Isra'ili and that the woman who had nursed him was in fact his own mother.
Anyway, being in extreme anger, Sayyidna Musa (علیہ السلام) hit the Egyptian with such force that he died on the spot. There were no witnesses to this incident except the Isra'i1i, and Sayyidna Musa (علیہ السلام) was certain that he (the Isra'ili) would not inform against him.
The Egyptian's death filled Sayyidna Musa علیہ السلام with remorse and he said, هَـٰذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ (This is some of Shaitan's act, He is indeed a clear enemy who misleads - 28:15). Then he prayed to Allah.
0 my Lord! I have wronged myself, so forgive me. So He forgave him. Indeed He is the Most-Forgiving, Very-Merciful - 28:16.
After this incident Sayyidna Musa (علیہ السلام) made secret inquiries about the reaction of the Egyptian about the murder and whether the matter was reported to the Pharaoh. He learned that the report that was made to the Pharaoh merely said that an Isra'i1i had killed an Egyptian for which their tribe should make full retribution, and that no mercy should be shown to them.
The Pharaoh asked them to apprehend the murderer and produce him with full proof of his guilt because although he was their own king he did not think it was right to punish someone without sufficient evidence. He assured them that if they produced the offender with sufficient proof of his guilt he would not be spared. Thereupon people went out in search of the murderer but found no clue which could lead them to him.
The next day as Sayyidna Musa (علیہ السلام) carne out of his house he saw the same Isra'ili again fighting with an Egyptian. On seeing Sayyidna Musa (علیہ السلام) he again called to him for help. But Sayyidna Musa (علیہ السلام) who was full of remorse at what had happened the day before was very angry and blamed the Isra'ilie for picking up fights. However, he wanted to stop the man of Pharaoh from attacking the Isra'ili, and at the same time reproached the Isra'ili for being so quarrelsome. The Isra'ili, seeing Musa (علیہ السلام) in anger was frightened and feared that he would kill him too. So he called out, "0 Musa! Will you kill me too as you killed a man yesterday"?
And so they parted, but the Egyptian hastened to inform the people who were on the lookout for the murderer that the Isra'ili himself had accused Sayyidna Musa (علیہ السلام) of having murdered a man the day before. The Pharaoh who was informed of this latest development at once sent his soldiers to apprehend Sayyidna Musa (علیہ السلام) and to execute him. The soldiers were confident that there was no way for Sayyidna Musa (علیہ السلام) to escape and therefore they took the main road of the city searching for him. Somehow a follower of Sayyidna Musa (علیہ السلام) who lived in a far flung area of the city got wind of the Pharaoh's order to kill him and managed to reach Musa علیہ السلام through smaller streets to warn him of the impending danger.
At this point in his narration, Sayyidna Ibn ` Abbas ؓ paused again and said, "0 Ibn Jubair! This was the fifth test (فُتُون) for Sayyidna Musa (علیہ السلام) when death had overcome him but Allah Ta` ala saved his life".
Sayyidna Musa (علیہ السلام) at once left the city and headed for Madyan. All his life was spent in comfort and luxury and he had never undertaken a task involving physical exertion. He was also unfamiliar with the surrounding areas and the roads connecting them. But he had full faith in Allah عَسَىٰ رَبِّي أَن يَهْدِيَنِي سَوَاءَ السَّبِيلِ (I hope my Lord will guide me to the straight path - 28:22).
As he approached Madyan, he stopped at a well where people had gathered and were drawing water for their animals. There he saw two girls standing away from the crowd with their goats. He asked them why they stood apart to which they replied that being unable to contend with men for water they were waiting until they had finished watering their animals and then, if any water was left, they would give it to their goats, Sayyidna Musa (علیہ السلام) was moved to pity for the girls and being physically a strong man he pushed forward and in no time he watered their goats. The girls went home with their herd and he sat under the shade of a tree and prayed: رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ (0 my Lord, I am in need of whatever good you may send down to me - 28:24). By this payer he sought Allah's help in providing him something to eat and a place to stay.
Now when the girls returned home with their herd earlier than usual their father was surprised, but the girls told him how a kind man had helped them and watered their goats. The father asked one of the girls to bring the man home which she did, and when he heard the story of Sayyidna Musa (علیہ السلام) ، he said: ("Do not fear, you have escaped from the wrongdoing people." - 28:25).
One of the girls suggested to her father to engage Sayyidna Musa (علیہ السلام) on wages and said يَا أَبَتِ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ (Dear father, hire him; the best man you hire, is the one who is strong, trustworthy - 28:26). the father was disconcerted at her words and asked her how she knew, that he was strong and trust-worthy. The girl replied that she witnessed his strength when he pushed aside all the other shepherds and drew water for her goats. And she knew him to be trustworthy because when she went to bring him home he cast his eyes down and did not raise them until she had conveyed to him his invitation. Then he told her to follow him and to guide him to this place from behind. Only a person who is totally trustworthy would conduct himself in such a manner. The father (He was Sayyidna Shua'ib (علیہ السلام) ، a prophet of Allah), having being fully satisfied on this score, proposed to Sayyidna Musa (علیہ السلام) that if he would agree to work for him for eight years he would give the latter one of his daughters in marriage. He also said that he would like it if Sayyidna Musa (علیہ السلام) ، of his own free choice, worked for him for a further period of two years, but this would not be a condition for his marriage with his daughter. Sayyidna Musa علیہ السلام accepted these terms and ultimately, by Allah's command, rendered full ten years service to Sayyidna Shu'aib (علیہ السلام) .
Sayyidna Said Ibn Jubair ؓ says, "Once a Christian scholar met me and asked me whether I knew how long Sayyidna Musa (علیہ السلام) worked for Sayyidna Shu'aib (علیہ السلام) . This was before Sayyidna Ibn ` Abbas ؓ had narrated to me this Hadith. So I told him that I did not know the answer to his question. Afterwards when I met Sayyidna Ibn ` Abbas ؓ and put the same question to him he informed me that Sayyidna Musa (علیہ السلام) was bound to do service for the contractual period of eight years which could not be reduced in any circumstances. Also, it was Allah's will that he should also serve the additional optional two years. Therefore, he did actually serve Sayyidna Shu'aib (علیہ السلام) for full ten years. Later, when I met the Christian scholar and gave him the information, he asked me whether the person from whom I learnt this was more knowledgeable than I was. I replied him in affirmative and told him that indeed he was a very learned person and the best among us".
Having completed ten years of service with Sayyidna Shu'aib (علیہ السلام) Sayyidna Musa (علیہ السلام) departed from Madyan with his wife. He had chosen an unfrequented and unfamiliar route, and on a cold, dark night when he saw fire on the mount of Tur he went there to bring some for his wife. There he saw strange sights, was granted the miracles of the staff (عصا) and the bright hand (یدِ بَیضاء) and was also entrusted with the Mission of Prophethood. This story has been related by the Holy Qur'an in the preceding pages. At the mount of Tur he was also commanded by Allah to proceed to Egypt and place his message before the Pharaoh. He was anxious how he would discharge this duty when he has been declared by the royal court as an absconding offender and was under the sentence of death. Moreover, he recalled his stammer. So he prayed to Allah to remove these impediments. In response to his prayer Allah appointed his brother Haran (علیہ السلام) to share his prophethood and through a revelation commanded the latter to receive him before he entered Egypt. The two brothers met and as commanded by Allah both of them went to the Pharaoh's court to invite him to accept the True Faith. After a while they were admitted to his presence after passing through several stages. They said to him: إِنَّا رَسُولَا رَبِّكَ "We are the messengers of your Lord". The Pharaoh asked them فَمَن رَّبُّكُمَا (Who then is the Lord of you two? - 20:49).
Their reply to this question has been reported in the Qur'an itself.
Our Lord is He who gave everything its shape, then guidance - 20:50.
The Pharaoh then asked them what they wanted. He charged Sayyidna Musa (علیہ السلام) with the murder of the Egyptian and at the same time reminded him how he had brought him up in his own palace and the great kindness he had shown towards him. The reply which Sayyidna Musa (علیہ السلام) gave on both these points is mentioned in the Qur'an. That is, the murder of the Egyptian was a mistake for which he had asked Allah's forgiveness. As for the second point, he accused the Pharaoh of having enslaved the Bani Isra'il and of subjecting them to oppression. These things could not be allowed to continue forever and in consequence an inevitable destiny so decreed that he should be brought up in the Pharaoh's palace. It was Allah's will and so it came to pass and he owed no gratitude to anyone. He then asked the Pharaoh to accept the True Faith and free the Bani Isra'il from the slavery. The Pharaoh refused, and asked Sayyidna Musa (علیہ السلام) to show some sign to prove his claim of prophethood. Musa (علیہ السلام) cast his staff (عصا) on the ground and it turned into a huge snake, which advanced towards the Pharaoh with a fearsome manner. In great fright the Pharaoh crawled under his throne and begged Sayyidna Musa (علیہ السلام) to save his life. Musa (علیہ السلام) picked up the snake and it became a staff again. He then showed the Pharaoh his second miracle. He pressed his hand under his armpit and when .he brought it out it was shinning brilliantly. Then he repeated the action and his hand became normal.
The Pharaoh was in great terror at what he had seen. He assembled all his advisors and asked them to consider and decide how best they could meet the threat posed by Sayyidna Musa (علیہ السلام) . Having discussed the matter among themselves, the advisors assured him that the matter was not as serious as appeared at first sight. Those two men were magicians who, by their sorcery, wanted to deprive him of his Kingdom and also to destroy their religion which regarded him as god, worthy of worship. They advised him not to accept any demand made by the two magicians and on the other hand to invite all the great magicians living in Egypt who would, by their skill, prevail upon the two visiting magicians.
The Pharaoh accepted this advice. He ordered all the famous magicians in Egypt to be brought before him, and when they came he told them what was expected of them. They asked the Pharaoh what was the special trick of the magician whom they were to confront. They were informed that he could turn his staff into a snake. At this, the magicians said in a casual manner that it was not a big deal. They too could change staffs and ropes into snakes and that nobody could beat them at that trick. They also wanted to know what their reward would be if they defeated their opponent. The Pharaoh replied, "If you are successful in this contest I will make you part of my own family and you will be given everything that you desire".
The magicians in agreement with Musa علیہ السلام appointed the morning of the day of their festival for the contest. Ibn Jubair ؓ reports that the day of their festival was the 10th of Muharram. A large number of people were gathered in a vast open space to see the contest. They were in no doubt about its outcome. They scoffed at Sayyidna Musa (علیہ السلام) and said tauntingly that in case he got the better of their own magicians, they would accept his religion لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِن كَانُوا هُمُ الْغَالِبِينَ (So that we may follow the sorcerers if they are victorious - 26:40).
When everything was ready, the Egyptians asked Sayyidna Musa (علیہ السلام) whether he would like to begin the contest or he wanted them to make the start. He invited them to show their tricks first. So they threw their staffs and ropes with the words بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ (By the majesty of the Pharaoh we are going to prevail definitely - 26:44) which at once turned into creeping, coiling snakes.
This sight evoked fear in the heart of Sayyidna Musa فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ. (So, Musa concealed some fear in his heart - 20:67). Now this fear could be a natural human reaction and not even prophets are free from it. Or it may be that he was overtaken by a momentary doubt about the success of his own mission. But Allah commanded him by means of revelation to cast his staff. As he did so, it turned into a huge snake and ate up all the snakes which the Egyptians had produced with their tricks. The magicians who knew everything about magic at once realized that the performance of Sayyidna Musa علیہ السلام was no magic but a miracle from Allah. So they openly announced their faith in the One and Only Allah and accepted the religion brought by Sayyidna Musa (علیہ السلام) . They said they repented their past sins and abjured the faith of their forefathers. Thus, Allah effectively belittled the Pharaoh and his companions frustrating their evil designs فَغُلِبُوا هُنَالِكَ وَانقَلَبُوا صَاغِرِينَ (So, they were overcome there and turned humiliated - 7:119). It is also reported that while the contest was in progress 'Asiya, the Pharaoh's wife, put on a humble garb and prayed to Allah for Sayyidna Musa (علیہ السلام) . The people of Pharaoh were under the impression that she was anxious for the Pharaoh and was praying for him while all her worries were about Musa (علیہ السلام) .
The Pharaoh was now in a dilemma. He had no intention of allowing Bani Isra'i1 to leave Egypt. In the years that followed Egypt was visited by several calamities such as floods, locusts, lice, frogs appearing in food and utensils etc. (these have been described in the Qur'an as آيَاتٍ مُّفَصَّلَاتٍ (Signs distinct 7:133). The Pharaoh would, at the time of each such visitation, approach Sayyidna Musa (علیہ السلام) and promised to release Bani Isra'il from his bondage and let them leave Egypt if he prayed to Allah to deliver him from the disaster. But as soon as the affliction was removed through the prayers of Musa علیہ السلام the Pharaoh reneged on his promise.
This happened several times until Allah commanded Sayyidna Musa (علیہ السلام) to take Bani Isra'il with him and leave Egypt. One night he and the whole tribe of Bani Isra'il quietly stole out of Egypt. The next morning when the Pharaoh discovered their escape, he assembled his army and went after them. Sayyidna Musa (علیہ السلام) and his men soon came to a river which had to be crossed. Allah commanded the river that when Sayyidna Musa (علیہ السلام) would strike its water with his staff it should part to make twelve exits for the twelve tribes of Bani Isra'il and that when they had crossed over, it should resume its normal flow again.
When Sayyidna Musa (علیہ السلام) reached the river, he forgot that if he struck the river with his staff it would open up twelve passages for him and his men. As they stood there not knowing what to do, the Pharaoh and his army appeared in the distance. In utter despair they criedإِنَّا لَمُدْرَكُونَ (Surely we are overtaken - 26:61). At that critical moment Sayyidna Musa (علیہ السلام) remembered Allah's promise to him. He at once struck his staff on the water and the river parted showing twelve passageways. Quickly he and his men went across. The Pharaoh and his army who were hard on their heels followed them over the passageways but when they reached the midstream and the last of the Bani Isra'il had crossed over safely, the water of the river flowed over the passageways as commanded by Allah. And so the Pharaoh and his entire army perished under the eyes of Sayyidna Musa (علیہ السلام) and his men. Some of the men feared that the Pharaoh might have escaped death and Sayyidna Musa (علیہ السلام) prayed to Allah to reveal his death to them. Then by the command of Allah the Pharaoh's dead body was tossed out of the river and everybody witnessed his end.
As Sayyidna Musa and Bani Isra'il continued their journey they came across a people who worshipped idols which they themselves had fashioned. Bani Isra'il were tempted and they said to Sayyidna Musa (علیہ السلام) يَا مُوسَى اجْعَل لَّنَا إِلَـٰهًا كَمَا لَهُمْ آلِهَةٌ ۚ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـٰؤُلَاءِ مُتَبَّرٌ مَّا هُمْ فِيهِ ' ( O Musa! make a god for us like they have gods". He (Musa) said, "You are really an ignorant people. at these people are in, is sure to be destroyed" - 7:138, 139). He also reminded them of the miracles which Allah had revealed in their behalf and the bounties which He had showered on them and asked them how they could entertain such wicked ideas. Having admonished them thus, he and his party proceeded on their travel until they came to a place where they camped. There he said to his men, "You stay here while I go to my Lord. I will return after thirty days. In my absence my brother Harun (علیہ السلام) will act as my deputy and you should obey him in all matters".
Then Sayyidna Musa (علیہ السلام) went to the mount of Tur where he was commanded by Allah, to fast for thirty continuous days in order to prepare himself for conversation with Him. After fasting for thirty days continuously he sensed a bad odor in his mouth which is usual when people fast for long periods, and he thought it would be grossly irreverent for him to appear before Allah and receive His message in that state. So he cleaned his mouth with an aromatic grass which grew on a hill close by. When he approached the August presence, Allah asked him why he had broken the fast. He replied, "0 Lord! I merely wished to get rid of the offensive smell in my mouth before coming to Your presence". Allah said, "0 Musa! Surely you know that the odor from the mouth of a person who observes fast is more pleasant to Us than the fragrance of the perfume of musk. Go back; fast for ten more days and then return to Us." Sayyidna Musa (علیہ السلام) obeyed Allah's command.
After the departure of Sayyidna Musa (علیہ السلام) his brother Sayyidna Harun (علیہ السلام) assembled Bani Isra'il and addressed them saying, "You have brought along with you many things which you either borrowed from the people of the Pharaoh (Egyptians) or which were deposited with you by them, as a trust. At the same time there are many things belonging to you which you loaned to them or left with them in trust. You seem to think that you can appropriate to yourself the Egyptian's property in lieu of what you have left behind with them. I do not consider this deal as lawful; and since we cannot return to the Egyptians what really belongs to them, I suggest that we dig a pit and bury all such property in it". Bani Isra'il accepted this advice and threw everything into the pit. Sayyidna Harun (علیہ السلام) then had a big fire built over it so that everything was reduced to ashes. He said, "Now it is neither theirs nor ours".
Among the Bani Isra'il there was a man by the name of Samiri who, though not one of them, had migrated with them when they left Egypt.
He came from a tribe who worshipped cows. Being an observant person he noticed a strange phenomenon namely that wherever Sayyidna Jibra'il (علیہ السلام) put his foot, he left traces of life. He picked up a handful of earth from one such place and as he was going along he met Sayyidna Harun (علیہ السلام) who thought that the man had in his hand something of value belonging to the Egyptians. He told him to throw it into the pit as the others had done, but Samiri said that what he held in his hand was the earth from the footprints of Sayyidna Jibra'il (علیہ السلام) with whose help they all had crossed the river and that he would not throw it away unless Sayyidna Harun (علیہ السلام) promised to pray to Allah for the fulfillment of a wish which he cherished in his heart. On the latter's promise to do so he threw the earth in this pit and as promised, Sayyidna Harun (علیہ السلام) prayed to Allah to grant Samiri his wish. Thereupon Samiri prayed, "I wish that all the gold, silver, iron and brass which has been thrown in this may take the shape of a calf'. Sayyidna Harun (علیہ السلام) had already prayed to Allah on behalf of Samiri, and his prayer was granted by Allah. So all the valuables and other metals which had been thrown in the pit assumed the cast of a calf which had no life but produced a sound like the bellow of a bull. According to Sayyidna Ibn ` Abbas ؓ it was not the sound of a living thing but more like the low-pitched sound of wind passing through a hollow passage.
This strange event greatly perplexed the Bani Isra'il and split them into several groups. Samiri told them that the calf was the true God and that Sayyidna Musa (علیہ السلام) had strayed from the right path. One group accepted his claim and adopted the worship of the calf. Another group reserved their judgment until Sayyidna Musa (علیہ السلام) would explain to them how the matter stood, while a third group rejected Samiri's claim outright and refused to accept the calf as their god.
When Sayyidna Harun (علیہ السلام) saw this mischief and discord he admonished the people and said:
"O my people! You have only been led astray with it, and your Lord is the Rahman (All-Merciful). So follow me and obey my command." - 20:90.
But they asked about Sayyudna Musa (علیہ السلام) why did not he come back while he had promised to return after thirty days and even after forty days nearing completion there was no news of him. Some foolish persons suggested that perhaps he had lost his Allah and was even at that time searching for Him.
While these events were taking place at the camp, Sayyidna Musa (علیہ السلام) having completed forty days of fasting was honoured with conversing with Allah Ta` ala who informed him of the disorder into which Bahi Isra'il had fallen:
So Musa went back to his people in anger and sorrow. (20:86)
He put aside the Tablets of Torah which he had brought from the mount of Tur and pulled his brother Harun (علیہ السلام) by the hairs. Later, when he had calmed down and Sayyidna Harun (علیہ السلام) had given an account of everything that had happened, he accepted the explanation given by his brother and prayed to Allah to forgive him.
Sayyidna Musa علیہ السلام then went to Samiri and asked him to explain his actions. He replied:
He (Musa) said, "Then go away, for your fate in this life is to say: Do not touch me. And, of course, you have another promise, never to be held back from you. And look at your god to which you stayed devoted. We will certainly burn it, then we will scatter it thoroughly in the sea. (20:97)
Bani Isra'il now realized that they had been led astray and they admired those who agreed with Sayyidna Harun (علیہ السلام) in negating the divinity of the calf. They begged Sayyidna Musa (علیہ السلام) to pray to Allah to forgive them and that they were ready to expiate for their sins. Sayyidna Musa (علیہ السلام) took pains in selecting seventy persons from amongst them who were well-known for their virtue and piety and who, according to his knowledge had abstained from the worship of the calf. He led this selected group to the mount of Tur where all of them might beseech Allah's Mercy. But as they approached the mount, the earth shook in a violent earthquake. On this, Sayyidna Musa felt greatly embarrassed in front of the group he was leading as well as before his people in general, therefore he pleaded to Allah:
"My Lord, had it been Your will, You could have destroyed them earlier, and me too. Would you destroy us for what the foolish among them have done?" - 7:155.
It then transpired that the cause of the earthquake was that despite all his inquiries and precautions some of the men included in the delegation had indeed worshipped the calf and still cherished a sense of reverence for it.
Allah Ta` ala replied to the prayer of Sayyidna Musa (علیہ السلام) as follows:
"And My mercy extends to everything. So, I shall write it for those who fear, and pay Zakah, and those who do believe in Our verses. Those who follow the Messenger, the Ummi (unlettered) prophet whom they find written with them in the Torah and the Injil (The gospels) ". (7:156, 157)
Sayyidna Musa (علیہ السلام) said, "0 Lord! I had prayed to You on behalf of my people who have repented their evil deeds but You have just informed me that Your mercy encompasses everyone but the Bani Isra'il. 0 Lord! Why was my birth not delayed and why was I not born among the favoured people of the unlettered Prophet?" On this, Allah told him that the only way through which Bani Isra'il's repentance could be accepted by Him was that each one of them should slay with sword anyone he finds from among his relations, be he his father or son and at the same spot where the sin of worshipping the calf was committed. Thereupon those among the seventy delegates whom Sayyidna Musa (علیہ السلام) had brought with him in the belief that they were pious people, but who in their hearts felt reverence for the calf, also repented and obeyed the rigorous condition for the expiation of their sins, and when this was done, Allah forgave the sins of the slayers as well as the slain.
It will be recalled that when Sayyidna Musa (علیہ السلام) returned to his people from the Tur on learning that they had fallen into mischief he had put aside in anger the Tablets which he had brought from the mount. He now picked them up and led his people towards the Holy land (Syria). On the way they passed by a city where a mighty and powerful people lived whose unusual appearance inspired fear in the hearts of all who saw them. Many tales of their valour and cruelty were related to the Bani Isra'il so that when Sayyidna Musa (علیہ السلام) proposed to enter the city they refused and said, "0 Musa! These people are tyrants and we cannot face them. We will not enter this city so long as they are there, but if somehow, they can be made to leave the city we will gladly enter it." Sayyidna Musa (علیہ السلام) argued with them but they were adamant and refused to be moved.
The Holy Qur'an has, at another place, mentioned that two persons tried to convince Bani Isra'il to enter the city. According to Yazid Ibn Harun, a narrator of this report, Sayyidna Abdullah Ibn ` Abbas ؓ has interpreted the relevant verse to the effect that these two men belonged to the tyrant nation. They after coming out from the city had embraced the faith of Musa (علیہ السلام) and realized that Bani Isra'il are terrified by their nation. Therefore, they said to Bani Isra'il, "We are fully aware of the nature of our own nation. You are terrified of their high stature and their large number, but in reality they have no strength of heart, nor do they have courage to face you. If you proceed to the gate of the city, you will see that they will surrender and you will prevail." Some commentators have held that these two men were from Bani Isra'il and convinced them to proceed to the city, but even after hearing their advice they flatly refused and addressed Sayyidna Musa (علیہ السلام) in the most absurd manner as mentioned by the Holy Qur'an in the following words:
we shall never enter it, in any case, so long as they are there. So go, you and your Lord, and fight. As for us, We are sitting right here." (5:24)
Sayyidna Musa (علیہ السلام) had seen enough of the arrogance and defiant attitude of Bani Isra'il in spite of the numerous favours and benefits showered upon them by Allah and had refrained so far from praying against them for their provocations. But the rude reply which they now gave him filled his heart with sorrow and he prayed against them and termed them as فَاسِقِينَ (Transgressors). Allah Ta` ala accepted his prayer, and holding them as فَاسِقِينَ (transgressors), denied them entry into the Holy Land for forty years and confined them to an open plain where they wandered aimlessly from morning till evening. However since Sayyidna Musa (علیہ السلام) was also with them, Allah favoured them with many gifts even while they suffered punishment. Wherever they went in this waterless desert of Tih (Sinai) a constant cloud shaded them from the burning sun. For food, Allah sent to them من وسلویٰ (Manna is a viscous substance from the ash tree and Salwa is a quail-like bird). As if by a miracle their clothes were never torn nor did they become dirty. They were given a square stone and Sayyidna Musa (علیہ السلام) was instructed to strike it with his staff whenever they needed water and twelve springs of sweet water - three on each side - gushed out of it to serve the twelve tribes of Bani Isra'il, thus avoiding all disputes. At the end of their journeys wherever they camped, they found that the square stone was there already. (Qurtubi)
According to the present narration of this Hadith-ul-Futun, Sayyidna Ibn ` Abbas ؓ had attributed it to the Holy Prophet ﷺ . That Sayyidna Ibn ` Abbas ؓ did not tell this story on his own, or after hearing it from someone else is the correct view in my opinion which is supported by the following event:
When Sayyidna Mu'awyia ؓ heard this Hadith from Sayyidna Ibn ` Abbas ؓ ، he denied the truth of that part of the story which said that while the men of the Pharaoh were unable to find any clue which could lead them to the murderer of the Egyptian (i.e. Sayyidna Musa علیہ السلام), it was disclosed by the second Egyptian with whom the Isra'ili 6f the previous day was fighting. Sayyidna Mu'awyia's objection was that the Egyptian being ignorant of the previous day's murder could not have known and disclosed the name of Sayyidna Musa (علیہ السلام) as the murder. The only witness to the event was the Isra'i1i.
When Sayyidna Mu` awyia expressed his doubts about this part of the Hadith Sayyidna Ibn ` Abbas ؓ got angry and took the former by the hand and brought him to Sa'd Ibn Malik Zuhri and asked him if he remembered the occasion when the Holy Prophet ﷺ related the story about the murdered Egyptian. When Sa'd Ibn Malik replied in the affirmative he asked him, "Now tell me whether it was the Isra'ili or the Egyptian who brought information about the murderer to the Pharaoh"?, Sa'd Ibn Malik ؓ replied that it was the Egyptian because he had heard the Isra'ili say that the murder was committed by Sayyidna Musa (علیہ السلام) and reported the matter to the Pharaoh. Imam Nasa'i has reproduced this long Hadith in کتاب التفسیر of his larger book Al-Sunan al-Kubra.
Tabari and Ibn Abi Hatim have both reproduced this Hadith in detail in their Commentaries and have expressed the view that it is not مَرفُوع ( marfu' ) i.e. it is not mentioned by the Holy Prophet ﷺ but is in the words of Sayyidna Ibn ` Abbas ؓ عنہما which he has taken from those Isra'i1i traditions of Ka` b al-Ahbar whose reproduction and narration is permissible. It is true, however, that at places it contains sentences of the Holy Prophet ﷺ . Ibn Kathir has reproduced this Hadith in his Commentary and after giving his own arguments says that, like Tabari and Ibn Abi Hatim, Sheikh Abul Hajjaj Mizzi also believes that this tradition is مَوقُوف which means that it is a saying of Sayyidna Ibn ` Abbas ؓ and not of the Holy Prophet ﷺ .
The results, lessons and the great benefits to be obtained from the story of Sayyidna Musa (علیہ السلام)
The importance which the Qur'an attaches to the story of Sayyidna Musa (علیہ السلام) is evident from the fact that it is repeated frequently in several Surahs, the reason being that it contains numerous lessons for mankind, instances of high wisdom and unusual manifestation of the Supreme Power of Allah. All these things confirm a true believer in his beliefs, and provide for him practical and moral guidance. A brief account of some of these is given in the following paragraphs.
The Pharaoh's foolish plan and how Allah frustrated it
On being told that a boy born to the Isra'ilites would cause the overthrow of his Kingdom, the Pharaoh issued orders that all male children born among the Isra'ilies should be put to death. Later on for his personal and diplomatic reasons he modified those orders so that male children born in alternate years only were put to death. Allah had the power to bring about the birth of Sayyidna Musa (علیہ السلام) in the year in which the male children born to the Isra'ilies were spared, but He willed that the tyrant's brutal plan should recoil on himself. Therefore it was decreed that Sayyidna Musa (علیہ السلام) should be born in the year when the new born Isra'ili boys were to be put to death. Then Allah in His Supreme Wisdom created a situation in which the Pharaoh took Sayyidna Musa (علیہ السلام) under his care and brought him up in his own palace. While all the Isra'ili male children were being put to death lest any of them pose a threat to the Pharaoh's authority, Sayyidna Musa (علیہ السلام) grew up in the luxury of the royal palace where he was loved and respected by everyone.
Divine favours for the mother of Sayyidna Musa (علیہ السلام)
If Sayyidna Musa (علیہ السلام) had accepted the milk from any other wet-nurse he would have spent his early years in the Pharaoh's palace and his mother would have suffered great anguish at being separated from her son. Also he would have been nursed by an infidel woman. But an inscrutable decree of providence saved him from being nourished by an infidel woman and at the same time united him with his mother. The Pharaoh and his wife felt beholden to her and not only showered gifts on her but also gave her good remuneration for her services. By bringing Sayyidna Musa (علیہ السلام) to her own house she escaped the necessity of having to live in the Pharaoh's palace like any other servant. فَتَبَارَكَ اللَّـهُ أَحْسَنُ لْخَالِقِينَ
Good news for industrialists and traders
There is a Hadith according to which the Holy Prophet ﷺ said that an industrialist or a businessman who, while engaged in his trade also desired to win the good-will of Allah was like the mother of Sayyidna Musa (علیہ السلام) ، who nursed her own child and at the same time was paid for her services (Ibn Kathir). It means that if a mason who builds a mosque, a school or a building for public use is concerned only with his wages, he would receive it, but nothing more. But if he undertook to construct these buildings in preference to other jobs with the intention that these would be used for good purposes and would benefit pious persons then, like the mother of Sayyidna Musa (علیہ السلام) ، he would receive his wages as well as the religious benefit.
The chosen servants of Allah are gifted with a special attribute so that all who see them, love them
وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي
And I have cast love on you from Myself - 20:39.
This verse suggests that Allah bestows upon his chosen servants a special grace which causes all men, friend or foe, to love them. Of course, the prophets enjoy this grace to a much greater degree, but many saints are also known to have possessed it.
Why was the murder of the Egyptian by Sayyidna Musa (علیہ السلام) regarded as a sin?
When Sayyidna Musa (علیہ السلام) saw an Egyptian infidel fighting an Israili Muslim, he struck the former with a blow causing his death. He described this act as an act of Shaitan and prayed to Allah for forgiveness and Allah accepted his prayer.
Here is a point for consideration by jurists. This Egyptian was an infidel and a citizen of a non-Muslim state who had no peace agreement between him and Sayyidna Musa (علیہ السلام) . Also he could not be given the status of a ذِمِّی (Dhimmi: A non-Muslim under Muslim rule) who is entitled to full protection from the Muslims. He was a non-Muslim citizen of دار الحرب (Enemy country) and according to Muslim law killing such a person does not constitute a sin. So why was the murder of the Egyptian described as an act of Shaitan and a sin?
In none of the commentaries has this issue been brought up for consideration. Some time back, at the behest of Hadrat Maulana Ashraf ` Ali Thanavi (رح) began writing my book احکام القراٰن and when I came to this issue, I sought his guidance, and his explanation was that although there was no covenant between Sayyidna Musa (علیہ السلام) and the Egyptian nor did he enjoy the status of a Dhimmi (a non-Muslim citizen of a Muslim state) yet neither of them was the head of a state. They were both subjects of the Pharaoh and at peace with each other. This was for all practical purposes an implied covenant between the two of them. Thus the murder of the Egyptian was in the nature of violation of the implied compact and therefore a sin. And since the murder was not deliberate but accidental, it does not adversely affect the sanctity of his Prophethood. For this reason in pre-partition India when both the Muslims and the Hindus lived under the British rule, Hadrat Maulana Thanavi (رح) did not consider it lawful for the Muslims to take the life or property of a Hindu.
Helping the weak and public service have their own rewards both in this world and in the hereafter
When Sayyidna Musa (علیہ السلام) reached the outskirts of Madyan, he noticed two girls who stood aside because they were too weak to contend against men and water their goats. These girls were complete strangers to him and he himself was a homeless wanderer. But being a decent man he was prompted to come to their help. He watered their goats and by this act of kindness he gained the pleasure of Allah. And his worldly reward was that Sayyidna Shu'aib (علیہ السلام) gave him his daughter in marriage.
The philosophy and benefits of a situation in which one Messenger was an employee and the other an employer
Sayyidna Musa (علیہ السلام) came to the house of Sayyidna Shu'aib علیہ السلام an honoured guest. After sometime when he felt sufficiently secure from pursuit by the Pharaoh's soldiers, Sayyidna Shu'aib (علیہ السلام) at the suggestion of his daughter, offered him employment on wages. This offer embodies a deep philosophy from Allah and guidance for mankind.
First: Sayyidna Shu'aib (علیہ السلام) was a Prophet of Allah Ta` ala and it was not beyond his means to entertain a traveler for sometime without asking for recompense. But it seems that by prophetic wisdom he had perceived that being a person of noble character Sayyidna Musa (علیہ السلام) would not accept his hospitality much longer and would move to some other place where he might suffer hardship. He therefore made a straight offer of employment. Here is a lesson that it is not proper to become a burden on somebody's hospitality for long periods.
Second: Allah Ta` ala had chosen Sayyidna Musa (علیہ السلام) for the grant of prophethood, and although toil and hard labour are neither the pre-conditions for prophethood, nor can the prophethood be obtained by any amount of exertion and effort, because it is a pure gift from Allah, yet His Supreme Wisdom had decreed that the prophets should also undergo a period of strenuous physical labour as a means of character building and for reforming others. The life of Sayyidna Musa (علیہ السلام) had been spent in comfort and luxury and since he was destined to be a leader of mankind and to reform their moral life, his service with Sayyidna Shu'aib (علیہ السلام) was to accustom him to hard work and to prepare him for the great mission for which Allah had chosen him.
Third: Sayyidna Musa (علیہ السلام) was given the task of tending the flocks of goats of Sayyidna Shu'aib (علیہ السلام) . It is rather strange that many prophets have, at one time or the other, performed similar duties. Now a goat often breaks away from the main flock to the great annoyance of the shepherd. If he lets it stray it may be lost or even fall prey to a wolf, and if he punishes it, he may cause injury to the delicate animal. Therefore he has to be very patient with his flock. The same is the case with prophets; they can neither ignore the errant humanity nor can they be too severe in disciplining them. They have to conduct themselves with great patience and forbearance.
How to choose the best man for a job
The daughter of Sayyidna Shu'aib علیہ السلام suggested to her father that he should employ Sayyidna Musa (علیہ السلام) in his service as the latter was both strong and honest قوی ، امین . The word قَوِی (qawiyy: strong) is applied to a person who is strong and has ability to perform satisfactorily the duties which are entrusted to him, and (amin, honest) means that the record of his past life proves his honesty and integrity.
These two brief words, if considered in depth, cover all the qualities for selecting a person for different jobs and offices, public or private. In some cases even the detailed parameters laid down for the selection of employees in contemporary institutions are not so comprehensive as these two words are. Honesty, in particular, is something totally neglected today when selecting a candidate, the entire importance being given to academic degrees only. The corruption, disorder and mismanagement seen in public and private institutions at present is mainly caused by neglecting honesty and integrity in the employees. If a person is qualified and wise, but devoid of honesty, he may devise ways to protect himself from rules against his inefficiency and corruption. This is exactly what has rendered many public and private institutions inefficient and corrupt. Islam has therefore laid great emphasis on honesty and integrity, the blessings of which have been witnessed by the world through the centuries.
Difference between the approach of magicians and that of the prophets
The address which the Pharaoh delivered to his magicians in which he warned them of the threat to the country called for a patriotic response from the magicians, but they exploited the situation and negotiated their reward in case they gained victory over Sayyidna Musa (علیہ السلام) . On the other hand the prophets declare openly that they do not expect any reward for their services.
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ
I do not claim from you any reward for it - 26:109
Among the many factors for the success of their mission is the denial of all material rewards for their services. Nowadays the non- payment of remuneration to scholars, jurists, preachers etc. from Government sources has compelled them to accept payment for their services which, though permitted by the later jurists, has reduced the effectiveness of their mission.
Truth about the magic of the Egyptian magicians
The Egyptian magicians caused their sticks and ropes to appear as if they had really turned into snakes. The question is whether they were in reality turned into snakes. The Qur'an says:
Seemed to him, due to their magic as if they were running - 20:66.
This shows that they did not really become snakes, but it was some kind of mesmerism which cast a hypnotic spell on those present, to whom they appeared as running snakes. This, of course, does not mean that things or substances cannot be transformed by magic, but the Egyptian magicians did not possess these powers.
Division into tribes in matters of social life is not censurable
Islam has condemned the notion that regional, linguistic, ethnic and tribal divisions become the basis of nationalism. It has encouraged in all possible manners the elimination of all such differences and prejudices. The very foundation of Muslim polity rests on Islamic nationalism where people of diverse description, race, lineage and culture constitute one single nation. The first step which the Holy Prophet ﷺ took when laying down the foundations of the Islamic state at Madinah was to unite the Muhajirs and the Ansar into a single bond of brotherhood. In his last sermon (حجَّۃ الوداع) he laid down the rule, for all times to come, that prejudices and divisions based on geographical region, race and language are the idols which Islam has demolished. Nevertheless, their distinctions in the matters of social life have been duly recognized and permitted within reasonable limits. This is to avoid any hardship for the people due to the fact that the customs of living, dress, food etc. vary from one area to the other and from one tribe to another.
The Isra'ilites whom Sayyidna Musa (علیہ السلام) led out of Egypt were divided into twelve tribes and when crossing the river on their flight twelve passageways were cleared, one for each tribe. Similarly in the plain of Tih (the waterless desert where Bani Isra'il wandered for forty years) the stone, by a miracle shot forth twelve springs of water in order that the twelve tribes of Bani Isra'il might not engage in strife over the use of water.
Appointment of a deputy to manage the affairs of a community
When Sayyidna Musa (علیہ السلام) parted from his people in order to engage himself in prayers at the mount of Tur for thirty days, he appointed Sayyidna Harun (علیہ السلام) as his deputy during his absence and commanded his people to obey the latter in all matters, so that disputes and quarrels might not rise among them. This shows that when the head of a community or a family proceeds on a journey, he should, following the practice of the prophets, appoint a deputy to maintain order and discipline among them.
A disagreeable course of action may temporarily be adopted if it prevents disruption among Muslims
When Bani Isra'il started worshipping the calf during the absence of Sayyidna Musa (علیہ السلام) ، Sayyidna Harun (علیہ السلام) remonstrated with them but did not go to the extent of severing all relations with them and his justification was that any harsh action by him would have caused a split among the Bani Isra'il.
"I feared that you would say, 'You have caused discord among the children of Isra'il it and did not observe my advice". (20:94)
Sayyidna Musa (علیہ السلام) accepted this explanation and prayed to Allah in favour of his brother. It leads to the principle that it is permissible to take a lenient view against an evil as a temporary expediency to prevent discord and strife among Muslims.
A vital principle of Prophetic Mission
When ordering Sayyidna Musa and Sayyidna Harun (علیہم السلام) to go to Egypt and invite the Pharaoh to the path of righteousness, Allah also enjoined upon them to adopt a soft attitude toward him. فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ (So, speak to him in soft words. May be, he takes to the advice or fears [ Allah ] - 20:44). Here an important principle has been enunciated that those who wish to reform people and lead them to a life of virtue should always be gentle and amiable towards their opponents however obstinate and perverse they may be. By such methods alone can they be persuaded to give heed to the message brought to them by the prophets.
The Pharaoh, who claimed to be a god, was also absolutely guilty of the massacre of thousands of Isra'ili children just to safeguard his life and his Kingdom. But when Allah sent the two messengers to him, He gave them a guideline, namely that they should talk to him in a gentle and persuasive manner so that he might ponder and reflect on the message which they had brought to him. This guideline was emphasized in spite of the fact that Allah knew that the Pharaoh would never give up his obduracy nor his perverse ways. Here the intention was to bind the prophets to a conduct which might induce people to reflect and ultimately instill the fear of Allah in their hearts.
An unfortunate tendency is in vogue among the scholars of criticizing each other which they regard as a service to Islam. There is a need for curbing this tendency and the true teaching of Islam should be adopted.
Our Lord is He who gave everything its shape, then guidance - 20:50.
The Pharaoh then asked them what they wanted. He charged Sayyidna Musa (علیہ السلام) with the murder of the Egyptian and at the same time reminded him how he had brought him up in his own palace and the great kindness he had shown towards him. The reply which Sayyidna Musa (علیہ السلام) gave on both these points is mentioned in the Qur'an. That is, the murder of the Egyptian was a mistake for which he had asked Allah's forgiveness. As for the second point, he accused the Pharaoh of having enslaved the Bani Isra'il and of subjecting them to oppression. These things could not be allowed to continue forever and in consequence an inevitable destiny so decreed that he should be brought up in the Pharaoh's palace. It was Allah's will and so it came to pass and he owed no gratitude to anyone. He then asked the Pharaoh to accept the True Faith and free the Bani Isra'il from the slavery. The Pharaoh refused, and asked Sayyidna Musa (علیہ السلام) to show some sign to prove his claim of prophethood. Musa (علیہ السلام) cast his staff (عصا) on the ground and it turned into a huge snake, which advanced towards the Pharaoh with a fearsome manner. In great fright the Pharaoh crawled under his throne and begged Sayyidna Musa (علیہ السلام) to save his life. Musa (علیہ السلام) picked up the snake and it became a staff again. He then showed the Pharaoh his second miracle. He pressed his hand under his armpit and when .he brought it out it was shinning brilliantly. Then he repeated the action and his hand became normal.
The Pharaoh was in great terror at what he had seen. He assembled all his advisors and asked them to consider and decide how best they could meet the threat posed by Sayyidna Musa (علیہ السلام) . Having discussed the matter among themselves, the advisors assured him that the matter was not as serious as appeared at first sight. Those two men were magicians who, by their sorcery, wanted to deprive him of his Kingdom and also to destroy their religion which regarded him as god, worthy of worship. They advised him not to accept any demand made by the two magicians and on the other hand to invite all the great magicians living in Egypt who would, by their skill, prevail upon the two visiting magicians.
The Pharaoh accepted this advice. He ordered all the famous magicians in Egypt to be brought before him, and when they came he told them what was expected of them. They asked the Pharaoh what was the special trick of the magician whom they were to confront. They were informed that he could turn his staff into a snake. At this, the magicians said in a casual manner that it was not a big deal. They too could change staffs and ropes into snakes and that nobody could beat them at that trick. They also wanted to know what their reward would be if they defeated their opponent. The Pharaoh replied, "If you are successful in this contest I will make you part of my own family and you will be given everything that you desire".
The magicians in agreement with Musa علیہ السلام appointed the morning of the day of their festival for the contest. Ibn Jubair ؓ reports that the day of their festival was the 10th of Muharram. A large number of people were gathered in a vast open space to see the contest. They were in no doubt about its outcome. They scoffed at Sayyidna Musa (علیہ السلام) and said tauntingly that in case he got the better of their own magicians, they would accept his religion لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِن كَانُوا هُمُ الْغَالِبِينَ (So that we may follow the sorcerers if they are victorious - 26:40).
When everything was ready, the Egyptians asked Sayyidna Musa (علیہ السلام) whether he would like to begin the contest or he wanted them to make the start. He invited them to show their tricks first. So they threw their staffs and ropes with the words بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ (By the majesty of the Pharaoh we are going to prevail definitely - 26:44) which at once turned into creeping, coiling snakes.
This sight evoked fear in the heart of Sayyidna Musa فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ. (So, Musa concealed some fear in his heart - 20:67). Now this fear could be a natural human reaction and not even prophets are free from it. Or it may be that he was overtaken by a momentary doubt about the success of his own mission. But Allah commanded him by means of revelation to cast his staff. As he did so, it turned into a huge snake and ate up all the snakes which the Egyptians had produced with their tricks. The magicians who knew everything about magic at once realized that the performance of Sayyidna Musa علیہ السلام was no magic but a miracle from Allah. So they openly announced their faith in the One and Only Allah and accepted the religion brought by Sayyidna Musa (علیہ السلام) . They said they repented their past sins and abjured the faith of their forefathers. Thus, Allah effectively belittled the Pharaoh and his companions frustrating their evil designs فَغُلِبُوا هُنَالِكَ وَانقَلَبُوا صَاغِرِينَ (So, they were overcome there and turned humiliated - 7:119). It is also reported that while the contest was in progress 'Asiya, the Pharaoh's wife, put on a humble garb and prayed to Allah for Sayyidna Musa (علیہ السلام) . The people of Pharaoh were under the impression that she was anxious for the Pharaoh and was praying for him while all her worries were about Musa (علیہ السلام) .
The Pharaoh was now in a dilemma. He had no intention of allowing Bani Isra'i1 to leave Egypt. In the years that followed Egypt was visited by several calamities such as floods, locusts, lice, frogs appearing in food and utensils etc. (these have been described in the Qur'an as آيَاتٍ مُّفَصَّلَاتٍ (Signs distinct 7:133). The Pharaoh would, at the time of each such visitation, approach Sayyidna Musa (علیہ السلام) and promised to release Bani Isra'il from his bondage and let them leave Egypt if he prayed to Allah to deliver him from the disaster. But as soon as the affliction was removed through the prayers of Musa علیہ السلام the Pharaoh reneged on his promise.
This happened several times until Allah commanded Sayyidna Musa (علیہ السلام) to take Bani Isra'il with him and leave Egypt. One night he and the whole tribe of Bani Isra'il quietly stole out of Egypt. The next morning when the Pharaoh discovered their escape, he assembled his army and went after them. Sayyidna Musa (علیہ السلام) and his men soon came to a river which had to be crossed. Allah commanded the river that when Sayyidna Musa (علیہ السلام) would strike its water with his staff it should part to make twelve exits for the twelve tribes of Bani Isra'il and that when they had crossed over, it should resume its normal flow again.
When Sayyidna Musa (علیہ السلام) reached the river, he forgot that if he struck the river with his staff it would open up twelve passages for him and his men. As they stood there not knowing what to do, the Pharaoh and his army appeared in the distance. In utter despair they criedإِنَّا لَمُدْرَكُونَ (Surely we are overtaken - 26:61). At that critical moment Sayyidna Musa (علیہ السلام) remembered Allah's promise to him. He at once struck his staff on the water and the river parted showing twelve passageways. Quickly he and his men went across. The Pharaoh and his army who were hard on their heels followed them over the passageways but when they reached the midstream and the last of the Bani Isra'il had crossed over safely, the water of the river flowed over the passageways as commanded by Allah. And so the Pharaoh and his entire army perished under the eyes of Sayyidna Musa (علیہ السلام) and his men. Some of the men feared that the Pharaoh might have escaped death and Sayyidna Musa (علیہ السلام) prayed to Allah to reveal his death to them. Then by the command of Allah the Pharaoh's dead body was tossed out of the river and everybody witnessed his end.
As Sayyidna Musa and Bani Isra'il continued their journey they came across a people who worshipped idols which they themselves had fashioned. Bani Isra'il were tempted and they said to Sayyidna Musa (علیہ السلام) يَا مُوسَى اجْعَل لَّنَا إِلَـٰهًا كَمَا لَهُمْ آلِهَةٌ ۚ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـٰؤُلَاءِ مُتَبَّرٌ مَّا هُمْ فِيهِ ' ( O Musa! make a god for us like they have gods". He (Musa) said, "You are really an ignorant people. at these people are in, is sure to be destroyed" - 7:138, 139). He also reminded them of the miracles which Allah had revealed in their behalf and the bounties which He had showered on them and asked them how they could entertain such wicked ideas. Having admonished them thus, he and his party proceeded on their travel until they came to a place where they camped. There he said to his men, "You stay here while I go to my Lord. I will return after thirty days. In my absence my brother Harun (علیہ السلام) will act as my deputy and you should obey him in all matters".
Then Sayyidna Musa (علیہ السلام) went to the mount of Tur where he was commanded by Allah, to fast for thirty continuous days in order to prepare himself for conversation with Him. After fasting for thirty days continuously he sensed a bad odor in his mouth which is usual when people fast for long periods, and he thought it would be grossly irreverent for him to appear before Allah and receive His message in that state. So he cleaned his mouth with an aromatic grass which grew on a hill close by. When he approached the August presence, Allah asked him why he had broken the fast. He replied, "0 Lord! I merely wished to get rid of the offensive smell in my mouth before coming to Your presence". Allah said, "0 Musa! Surely you know that the odor from the mouth of a person who observes fast is more pleasant to Us than the fragrance of the perfume of musk. Go back; fast for ten more days and then return to Us." Sayyidna Musa (علیہ السلام) obeyed Allah's command.
After the departure of Sayyidna Musa (علیہ السلام) his brother Sayyidna Harun (علیہ السلام) assembled Bani Isra'il and addressed them saying, "You have brought along with you many things which you either borrowed from the people of the Pharaoh (Egyptians) or which were deposited with you by them, as a trust. At the same time there are many things belonging to you which you loaned to them or left with them in trust. You seem to think that you can appropriate to yourself the Egyptian's property in lieu of what you have left behind with them. I do not consider this deal as lawful; and since we cannot return to the Egyptians what really belongs to them, I suggest that we dig a pit and bury all such property in it". Bani Isra'il accepted this advice and threw everything into the pit. Sayyidna Harun (علیہ السلام) then had a big fire built over it so that everything was reduced to ashes. He said, "Now it is neither theirs nor ours".
Among the Bani Isra'il there was a man by the name of Samiri who, though not one of them, had migrated with them when they left Egypt.
He came from a tribe who worshipped cows. Being an observant person he noticed a strange phenomenon namely that wherever Sayyidna Jibra'il (علیہ السلام) put his foot, he left traces of life. He picked up a handful of earth from one such place and as he was going along he met Sayyidna Harun (علیہ السلام) who thought that the man had in his hand something of value belonging to the Egyptians. He told him to throw it into the pit as the others had done, but Samiri said that what he held in his hand was the earth from the footprints of Sayyidna Jibra'il (علیہ السلام) with whose help they all had crossed the river and that he would not throw it away unless Sayyidna Harun (علیہ السلام) promised to pray to Allah for the fulfillment of a wish which he cherished in his heart. On the latter's promise to do so he threw the earth in this pit and as promised, Sayyidna Harun (علیہ السلام) prayed to Allah to grant Samiri his wish. Thereupon Samiri prayed, "I wish that all the gold, silver, iron and brass which has been thrown in this may take the shape of a calf'. Sayyidna Harun (علیہ السلام) had already prayed to Allah on behalf of Samiri, and his prayer was granted by Allah. So all the valuables and other metals which had been thrown in the pit assumed the cast of a calf which had no life but produced a sound like the bellow of a bull. According to Sayyidna Ibn ` Abbas ؓ it was not the sound of a living thing but more like the low-pitched sound of wind passing through a hollow passage.
This strange event greatly perplexed the Bani Isra'il and split them into several groups. Samiri told them that the calf was the true God and that Sayyidna Musa (علیہ السلام) had strayed from the right path. One group accepted his claim and adopted the worship of the calf. Another group reserved their judgment until Sayyidna Musa (علیہ السلام) would explain to them how the matter stood, while a third group rejected Samiri's claim outright and refused to accept the calf as their god.
When Sayyidna Harun (علیہ السلام) saw this mischief and discord he admonished the people and said:
"O my people! You have only been led astray with it, and your Lord is the Rahman (All-Merciful). So follow me and obey my command." - 20:90.
But they asked about Sayyudna Musa (علیہ السلام) why did not he come back while he had promised to return after thirty days and even after forty days nearing completion there was no news of him. Some foolish persons suggested that perhaps he had lost his Allah and was even at that time searching for Him.
While these events were taking place at the camp, Sayyidna Musa (علیہ السلام) having completed forty days of fasting was honoured with conversing with Allah Ta` ala who informed him of the disorder into which Bahi Isra'il had fallen:
So Musa went back to his people in anger and sorrow. (20:86)
He put aside the Tablets of Torah which he had brought from the mount of Tur and pulled his brother Harun (علیہ السلام) by the hairs. Later, when he had calmed down and Sayyidna Harun (علیہ السلام) had given an account of everything that had happened, he accepted the explanation given by his brother and prayed to Allah to forgive him.
Sayyidna Musa علیہ السلام then went to Samiri and asked him to explain his actions. He replied:
He (Musa) said, "Then go away, for your fate in this life is to say: Do not touch me. And, of course, you have another promise, never to be held back from you. And look at your god to which you stayed devoted. We will certainly burn it, then we will scatter it thoroughly in the sea. (20:97)
Bani Isra'il now realized that they had been led astray and they admired those who agreed with Sayyidna Harun (علیہ السلام) in negating the divinity of the calf. They begged Sayyidna Musa (علیہ السلام) to pray to Allah to forgive them and that they were ready to expiate for their sins. Sayyidna Musa (علیہ السلام) took pains in selecting seventy persons from amongst them who were well-known for their virtue and piety and who, according to his knowledge had abstained from the worship of the calf. He led this selected group to the mount of Tur where all of them might beseech Allah's Mercy. But as they approached the mount, the earth shook in a violent earthquake. On this, Sayyidna Musa felt greatly embarrassed in front of the group he was leading as well as before his people in general, therefore he pleaded to Allah:
"My Lord, had it been Your will, You could have destroyed them earlier, and me too. Would you destroy us for what the foolish among them have done?" - 7:155.
It then transpired that the cause of the earthquake was that despite all his inquiries and precautions some of the men included in the delegation had indeed worshipped the calf and still cherished a sense of reverence for it.
Allah Ta` ala replied to the prayer of Sayyidna Musa (علیہ السلام) as follows:
"And My mercy extends to everything. So, I shall write it for those who fear, and pay Zakah, and those who do believe in Our verses. Those who follow the Messenger, the Ummi (unlettered) prophet whom they find written with them in the Torah and the Injil (The gospels) ". (7:156, 157)
Sayyidna Musa (علیہ السلام) said, "0 Lord! I had prayed to You on behalf of my people who have repented their evil deeds but You have just informed me that Your mercy encompasses everyone but the Bani Isra'il. 0 Lord! Why was my birth not delayed and why was I not born among the favoured people of the unlettered Prophet?" On this, Allah told him that the only way through which Bani Isra'il's repentance could be accepted by Him was that each one of them should slay with sword anyone he finds from among his relations, be he his father or son and at the same spot where the sin of worshipping the calf was committed. Thereupon those among the seventy delegates whom Sayyidna Musa (علیہ السلام) had brought with him in the belief that they were pious people, but who in their hearts felt reverence for the calf, also repented and obeyed the rigorous condition for the expiation of their sins, and when this was done, Allah forgave the sins of the slayers as well as the slain.
It will be recalled that when Sayyidna Musa (علیہ السلام) returned to his people from the Tur on learning that they had fallen into mischief he had put aside in anger the Tablets which he had brought from the mount. He now picked them up and led his people towards the Holy land (Syria). On the way they passed by a city where a mighty and powerful people lived whose unusual appearance inspired fear in the hearts of all who saw them. Many tales of their valour and cruelty were related to the Bani Isra'il so that when Sayyidna Musa (علیہ السلام) proposed to enter the city they refused and said, "0 Musa! These people are tyrants and we cannot face them. We will not enter this city so long as they are there, but if somehow, they can be made to leave the city we will gladly enter it." Sayyidna Musa (علیہ السلام) argued with them but they were adamant and refused to be moved.
The Holy Qur'an has, at another place, mentioned that two persons tried to convince Bani Isra'il to enter the city. According to Yazid Ibn Harun, a narrator of this report, Sayyidna Abdullah Ibn ` Abbas ؓ has interpreted the relevant verse to the effect that these two men belonged to the tyrant nation. They after coming out from the city had embraced the faith of Musa (علیہ السلام) and realized that Bani Isra'il are terrified by their nation. Therefore, they said to Bani Isra'il, "We are fully aware of the nature of our own nation. You are terrified of their high stature and their large number, but in reality they have no strength of heart, nor do they have courage to face you. If you proceed to the gate of the city, you will see that they will surrender and you will prevail." Some commentators have held that these two men were from Bani Isra'il and convinced them to proceed to the city, but even after hearing their advice they flatly refused and addressed Sayyidna Musa (علیہ السلام) in the most absurd manner as mentioned by the Holy Qur'an in the following words:
we shall never enter it, in any case, so long as they are there. So go, you and your Lord, and fight. As for us, We are sitting right here." (5:24)
Sayyidna Musa (علیہ السلام) had seen enough of the arrogance and defiant attitude of Bani Isra'il in spite of the numerous favours and benefits showered upon them by Allah and had refrained so far from praying against them for their provocations. But the rude reply which they now gave him filled his heart with sorrow and he prayed against them and termed them as فَاسِقِينَ (Transgressors). Allah Ta` ala accepted his prayer, and holding them as فَاسِقِينَ (transgressors), denied them entry into the Holy Land for forty years and confined them to an open plain where they wandered aimlessly from morning till evening. However since Sayyidna Musa (علیہ السلام) was also with them, Allah favoured them with many gifts even while they suffered punishment. Wherever they went in this waterless desert of Tih (Sinai) a constant cloud shaded them from the burning sun. For food, Allah sent to them من وسلویٰ (Manna is a viscous substance from the ash tree and Salwa is a quail-like bird). As if by a miracle their clothes were never torn nor did they become dirty. They were given a square stone and Sayyidna Musa (علیہ السلام) was instructed to strike it with his staff whenever they needed water and twelve springs of sweet water - three on each side - gushed out of it to serve the twelve tribes of Bani Isra'il, thus avoiding all disputes. At the end of their journeys wherever they camped, they found that the square stone was there already. (Qurtubi)
According to the present narration of this Hadith-ul-Futun, Sayyidna Ibn ` Abbas ؓ had attributed it to the Holy Prophet ﷺ . That Sayyidna Ibn ` Abbas ؓ did not tell this story on his own, or after hearing it from someone else is the correct view in my opinion which is supported by the following event:
When Sayyidna Mu'awyia ؓ heard this Hadith from Sayyidna Ibn ` Abbas ؓ ، he denied the truth of that part of the story which said that while the men of the Pharaoh were unable to find any clue which could lead them to the murderer of the Egyptian (i.e. Sayyidna Musa علیہ السلام), it was disclosed by the second Egyptian with whom the Isra'ili 6f the previous day was fighting. Sayyidna Mu'awyia's objection was that the Egyptian being ignorant of the previous day's murder could not have known and disclosed the name of Sayyidna Musa (علیہ السلام) as the murder. The only witness to the event was the Isra'i1i.
When Sayyidna Mu` awyia expressed his doubts about this part of the Hadith Sayyidna Ibn ` Abbas ؓ got angry and took the former by the hand and brought him to Sa'd Ibn Malik Zuhri and asked him if he remembered the occasion when the Holy Prophet ﷺ related the story about the murdered Egyptian. When Sa'd Ibn Malik replied in the affirmative he asked him, "Now tell me whether it was the Isra'ili or the Egyptian who brought information about the murderer to the Pharaoh"?, Sa'd Ibn Malik ؓ replied that it was the Egyptian because he had heard the Isra'ili say that the murder was committed by Sayyidna Musa (علیہ السلام) and reported the matter to the Pharaoh. Imam Nasa'i has reproduced this long Hadith in کتاب التفسیر of his larger book Al-Sunan al-Kubra.
Tabari and Ibn Abi Hatim have both reproduced this Hadith in detail in their Commentaries and have expressed the view that it is not مَرفُوع ( marfu' ) i.e. it is not mentioned by the Holy Prophet ﷺ but is in the words of Sayyidna Ibn ` Abbas ؓ عنہما which he has taken from those Isra'i1i traditions of Ka` b al-Ahbar whose reproduction and narration is permissible. It is true, however, that at places it contains sentences of the Holy Prophet ﷺ . Ibn Kathir has reproduced this Hadith in his Commentary and after giving his own arguments says that, like Tabari and Ibn Abi Hatim, Sheikh Abul Hajjaj Mizzi also believes that this tradition is مَوقُوف which means that it is a saying of Sayyidna Ibn ` Abbas ؓ and not of the Holy Prophet ﷺ .
The results, lessons and the great benefits to be obtained from the story of Sayyidna Musa (علیہ السلام)
The importance which the Qur'an attaches to the story of Sayyidna Musa (علیہ السلام) is evident from the fact that it is repeated frequently in several Surahs, the reason being that it contains numerous lessons for mankind, instances of high wisdom and unusual manifestation of the Supreme Power of Allah. All these things confirm a true believer in his beliefs, and provide for him practical and moral guidance. A brief account of some of these is given in the following paragraphs.
The Pharaoh's foolish plan and how Allah frustrated it
On being told that a boy born to the Isra'ilites would cause the overthrow of his Kingdom, the Pharaoh issued orders that all male children born among the Isra'ilies should be put to death. Later on for his personal and diplomatic reasons he modified those orders so that male children born in alternate years only were put to death. Allah had the power to bring about the birth of Sayyidna Musa (علیہ السلام) in the year in which the male children born to the Isra'ilies were spared, but He willed that the tyrant's brutal plan should recoil on himself. Therefore it was decreed that Sayyidna Musa (علیہ السلام) should be born in the year when the new born Isra'ili boys were to be put to death. Then Allah in His Supreme Wisdom created a situation in which the Pharaoh took Sayyidna Musa (علیہ السلام) under his care and brought him up in his own palace. While all the Isra'ili male children were being put to death lest any of them pose a threat to the Pharaoh's authority, Sayyidna Musa (علیہ السلام) grew up in the luxury of the royal palace where he was loved and respected by everyone.
Divine favours for the mother of Sayyidna Musa (علیہ السلام)
If Sayyidna Musa (علیہ السلام) had accepted the milk from any other wet-nurse he would have spent his early years in the Pharaoh's palace and his mother would have suffered great anguish at being separated from her son. Also he would have been nursed by an infidel woman. But an inscrutable decree of providence saved him from being nourished by an infidel woman and at the same time united him with his mother. The Pharaoh and his wife felt beholden to her and not only showered gifts on her but also gave her good remuneration for her services. By bringing Sayyidna Musa (علیہ السلام) to her own house she escaped the necessity of having to live in the Pharaoh's palace like any other servant. فَتَبَارَكَ اللَّـهُ أَحْسَنُ لْخَالِقِينَ
Good news for industrialists and traders
There is a Hadith according to which the Holy Prophet ﷺ said that an industrialist or a businessman who, while engaged in his trade also desired to win the good-will of Allah was like the mother of Sayyidna Musa (علیہ السلام) ، who nursed her own child and at the same time was paid for her services (Ibn Kathir). It means that if a mason who builds a mosque, a school or a building for public use is concerned only with his wages, he would receive it, but nothing more. But if he undertook to construct these buildings in preference to other jobs with the intention that these would be used for good purposes and would benefit pious persons then, like the mother of Sayyidna Musa (علیہ السلام) ، he would receive his wages as well as the religious benefit.
The chosen servants of Allah are gifted with a special attribute so that all who see them, love them
وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي
And I have cast love on you from Myself - 20:39.
This verse suggests that Allah bestows upon his chosen servants a special grace which causes all men, friend or foe, to love them. Of course, the prophets enjoy this grace to a much greater degree, but many saints are also known to have possessed it.
Why was the murder of the Egyptian by Sayyidna Musa (علیہ السلام) regarded as a sin?
When Sayyidna Musa (علیہ السلام) saw an Egyptian infidel fighting an Israili Muslim, he struck the former with a blow causing his death. He described this act as an act of Shaitan and prayed to Allah for forgiveness and Allah accepted his prayer.
Here is a point for consideration by jurists. This Egyptian was an infidel and a citizen of a non-Muslim state who had no peace agreement between him and Sayyidna Musa (علیہ السلام) . Also he could not be given the status of a ذِمِّی (Dhimmi: A non-Muslim under Muslim rule) who is entitled to full protection from the Muslims. He was a non-Muslim citizen of دار الحرب (Enemy country) and according to Muslim law killing such a person does not constitute a sin. So why was the murder of the Egyptian described as an act of Shaitan and a sin?
In none of the commentaries has this issue been brought up for consideration. Some time back, at the behest of Hadrat Maulana Ashraf ` Ali Thanavi (رح) began writing my book احکام القراٰن and when I came to this issue, I sought his guidance, and his explanation was that although there was no covenant between Sayyidna Musa (علیہ السلام) and the Egyptian nor did he enjoy the status of a Dhimmi (a non-Muslim citizen of a Muslim state) yet neither of them was the head of a state. They were both subjects of the Pharaoh and at peace with each other. This was for all practical purposes an implied covenant between the two of them. Thus the murder of the Egyptian was in the nature of violation of the implied compact and therefore a sin. And since the murder was not deliberate but accidental, it does not adversely affect the sanctity of his Prophethood. For this reason in pre-partition India when both the Muslims and the Hindus lived under the British rule, Hadrat Maulana Thanavi (رح) did not consider it lawful for the Muslims to take the life or property of a Hindu.
Helping the weak and public service have their own rewards both in this world and in the hereafter
When Sayyidna Musa (علیہ السلام) reached the outskirts of Madyan, he noticed two girls who stood aside because they were too weak to contend against men and water their goats. These girls were complete strangers to him and he himself was a homeless wanderer. But being a decent man he was prompted to come to their help. He watered their goats and by this act of kindness he gained the pleasure of Allah. And his worldly reward was that Sayyidna Shu'aib (علیہ السلام) gave him his daughter in marriage.
The philosophy and benefits of a situation in which one Messenger was an employee and the other an employer
Sayyidna Musa (علیہ السلام) came to the house of Sayyidna Shu'aib علیہ السلام an honoured guest. After sometime when he felt sufficiently secure from pursuit by the Pharaoh's soldiers, Sayyidna Shu'aib (علیہ السلام) at the suggestion of his daughter, offered him employment on wages. This offer embodies a deep philosophy from Allah and guidance for mankind.
First: Sayyidna Shu'aib (علیہ السلام) was a Prophet of Allah Ta` ala and it was not beyond his means to entertain a traveler for sometime without asking for recompense. But it seems that by prophetic wisdom he had perceived that being a person of noble character Sayyidna Musa (علیہ السلام) would not accept his hospitality much longer and would move to some other place where he might suffer hardship. He therefore made a straight offer of employment. Here is a lesson that it is not proper to become a burden on somebody's hospitality for long periods.
Second: Allah Ta` ala had chosen Sayyidna Musa (علیہ السلام) for the grant of prophethood, and although toil and hard labour are neither the pre-conditions for prophethood, nor can the prophethood be obtained by any amount of exertion and effort, because it is a pure gift from Allah, yet His Supreme Wisdom had decreed that the prophets should also undergo a period of strenuous physical labour as a means of character building and for reforming others. The life of Sayyidna Musa (علیہ السلام) had been spent in comfort and luxury and since he was destined to be a leader of mankind and to reform their moral life, his service with Sayyidna Shu'aib (علیہ السلام) was to accustom him to hard work and to prepare him for the great mission for which Allah had chosen him.
Third: Sayyidna Musa (علیہ السلام) was given the task of tending the flocks of goats of Sayyidna Shu'aib (علیہ السلام) . It is rather strange that many prophets have, at one time or the other, performed similar duties. Now a goat often breaks away from the main flock to the great annoyance of the shepherd. If he lets it stray it may be lost or even fall prey to a wolf, and if he punishes it, he may cause injury to the delicate animal. Therefore he has to be very patient with his flock. The same is the case with prophets; they can neither ignore the errant humanity nor can they be too severe in disciplining them. They have to conduct themselves with great patience and forbearance.
How to choose the best man for a job
The daughter of Sayyidna Shu'aib علیہ السلام suggested to her father that he should employ Sayyidna Musa (علیہ السلام) in his service as the latter was both strong and honest قوی ، امین . The word قَوِی (qawiyy: strong) is applied to a person who is strong and has ability to perform satisfactorily the duties which are entrusted to him, and (amin, honest) means that the record of his past life proves his honesty and integrity.
These two brief words, if considered in depth, cover all the qualities for selecting a person for different jobs and offices, public or private. In some cases even the detailed parameters laid down for the selection of employees in contemporary institutions are not so comprehensive as these two words are. Honesty, in particular, is something totally neglected today when selecting a candidate, the entire importance being given to academic degrees only. The corruption, disorder and mismanagement seen in public and private institutions at present is mainly caused by neglecting honesty and integrity in the employees. If a person is qualified and wise, but devoid of honesty, he may devise ways to protect himself from rules against his inefficiency and corruption. This is exactly what has rendered many public and private institutions inefficient and corrupt. Islam has therefore laid great emphasis on honesty and integrity, the blessings of which have been witnessed by the world through the centuries.
Difference between the approach of magicians and that of the prophets
The address which the Pharaoh delivered to his magicians in which he warned them of the threat to the country called for a patriotic response from the magicians, but they exploited the situation and negotiated their reward in case they gained victory over Sayyidna Musa (علیہ السلام) . On the other hand the prophets declare openly that they do not expect any reward for their services.
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ
I do not claim from you any reward for it - 26:109
Among the many factors for the success of their mission is the denial of all material rewards for their services. Nowadays the non- payment of remuneration to scholars, jurists, preachers etc. from Government sources has compelled them to accept payment for their services which, though permitted by the later jurists, has reduced the effectiveness of their mission.
Truth about the magic of the Egyptian magicians
The Egyptian magicians caused their sticks and ropes to appear as if they had really turned into snakes. The question is whether they were in reality turned into snakes. The Qur'an says:
Seemed to him, due to their magic as if they were running - 20:66.
This shows that they did not really become snakes, but it was some kind of mesmerism which cast a hypnotic spell on those present, to whom they appeared as running snakes. This, of course, does not mean that things or substances cannot be transformed by magic, but the Egyptian magicians did not possess these powers.
Division into tribes in matters of social life is not censurable
Islam has condemned the notion that regional, linguistic, ethnic and tribal divisions become the basis of nationalism. It has encouraged in all possible manners the elimination of all such differences and prejudices. The very foundation of Muslim polity rests on Islamic nationalism where people of diverse description, race, lineage and culture constitute one single nation. The first step which the Holy Prophet ﷺ took when laying down the foundations of the Islamic state at Madinah was to unite the Muhajirs and the Ansar into a single bond of brotherhood. In his last sermon (حجَّۃ الوداع) he laid down the rule, for all times to come, that prejudices and divisions based on geographical region, race and language are the idols which Islam has demolished. Nevertheless, their distinctions in the matters of social life have been duly recognized and permitted within reasonable limits. This is to avoid any hardship for the people due to the fact that the customs of living, dress, food etc. vary from one area to the other and from one tribe to another.
The Isra'ilites whom Sayyidna Musa (علیہ السلام) led out of Egypt were divided into twelve tribes and when crossing the river on their flight twelve passageways were cleared, one for each tribe. Similarly in the plain of Tih (the waterless desert where Bani Isra'il wandered for forty years) the stone, by a miracle shot forth twelve springs of water in order that the twelve tribes of Bani Isra'il might not engage in strife over the use of water.
Appointment of a deputy to manage the affairs of a community
When Sayyidna Musa (علیہ السلام) parted from his people in order to engage himself in prayers at the mount of Tur for thirty days, he appointed Sayyidna Harun (علیہ السلام) as his deputy during his absence and commanded his people to obey the latter in all matters, so that disputes and quarrels might not rise among them. This shows that when the head of a community or a family proceeds on a journey, he should, following the practice of the prophets, appoint a deputy to maintain order and discipline among them.
A disagreeable course of action may temporarily be adopted if it prevents disruption among Muslims
When Bani Isra'il started worshipping the calf during the absence of Sayyidna Musa (علیہ السلام) ، Sayyidna Harun (علیہ السلام) remonstrated with them but did not go to the extent of severing all relations with them and his justification was that any harsh action by him would have caused a split among the Bani Isra'il.
"I feared that you would say, 'You have caused discord among the children of Isra'il it and did not observe my advice". (20:94)
Sayyidna Musa (علیہ السلام) accepted this explanation and prayed to Allah in favour of his brother. It leads to the principle that it is permissible to take a lenient view against an evil as a temporary expediency to prevent discord and strife among Muslims.
A vital principle of Prophetic Mission
When ordering Sayyidna Musa and Sayyidna Harun (علیہم السلام) to go to Egypt and invite the Pharaoh to the path of righteousness, Allah also enjoined upon them to adopt a soft attitude toward him. فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ (So, speak to him in soft words. May be, he takes to the advice or fears [ Allah ] - 20:44). Here an important principle has been enunciated that those who wish to reform people and lead them to a life of virtue should always be gentle and amiable towards their opponents however obstinate and perverse they may be. By such methods alone can they be persuaded to give heed to the message brought to them by the prophets.
The Pharaoh, who claimed to be a god, was also absolutely guilty of the massacre of thousands of Isra'ili children just to safeguard his life and his Kingdom. But when Allah sent the two messengers to him, He gave them a guideline, namely that they should talk to him in a gentle and persuasive manner so that he might ponder and reflect on the message which they had brought to him. This guideline was emphasized in spite of the fact that Allah knew that the Pharaoh would never give up his obduracy nor his perverse ways. Here the intention was to bind the prophets to a conduct which might induce people to reflect and ultimately instill the fear of Allah in their hearts.
An unfortunate tendency is in vogue among the scholars of criticizing each other which they regard as a service to Islam. There is a need for curbing this tendency and the true teaching of Islam should be adopted.
20:43
اِذْهَبَاۤ اِلٰی فِرْعَوْنَ اِنَّهٗ طَغٰی
Go, both of you, to Pharaoh; he has indeed transgressed all limits.
Our Lord is He who gave everything its shape, then guidance - 20:50.
The Pharaoh then asked them what they wanted. He charged Sayyidna Musa (علیہ السلام) with the murder of the Egyptian and at the same time reminded him how he had brought him up in his own palace and the great kindness he had shown towards him. The reply which Sayyidna Musa (علیہ السلام) gave on both these points is mentioned in the Qur'an. That is, the murder of the Egyptian was a mistake for which he had asked Allah's forgiveness. As for the second point, he accused the Pharaoh of having enslaved the Bani Isra'il and of subjecting them to oppression. These things could not be allowed to continue forever and in consequence an inevitable destiny so decreed that he should be brought up in the Pharaoh's palace. It was Allah's will and so it came to pass and he owed no gratitude to anyone. He then asked the Pharaoh to accept the True Faith and free the Bani Isra'il from the slavery. The Pharaoh refused, and asked Sayyidna Musa (علیہ السلام) to show some sign to prove his claim of prophethood. Musa (علیہ السلام) cast his staff (عصا) on the ground and it turned into a huge snake, which advanced towards the Pharaoh with a fearsome manner. In great fright the Pharaoh crawled under his throne and begged Sayyidna Musa (علیہ السلام) to save his life. Musa (علیہ السلام) picked up the snake and it became a staff again. He then showed the Pharaoh his second miracle. He pressed his hand under his armpit and when .he brought it out it was shinning brilliantly. Then he repeated the action and his hand became normal.
The Pharaoh was in great terror at what he had seen. He assembled all his advisors and asked them to consider and decide how best they could meet the threat posed by Sayyidna Musa (علیہ السلام) . Having discussed the matter among themselves, the advisors assured him that the matter was not as serious as appeared at first sight. Those two men were magicians who, by their sorcery, wanted to deprive him of his Kingdom and also to destroy their religion which regarded him as god, worthy of worship. They advised him not to accept any demand made by the two magicians and on the other hand to invite all the great magicians living in Egypt who would, by their skill, prevail upon the two visiting magicians.
The Pharaoh accepted this advice. He ordered all the famous magicians in Egypt to be brought before him, and when they came he told them what was expected of them. They asked the Pharaoh what was the special trick of the magician whom they were to confront. They were informed that he could turn his staff into a snake. At this, the magicians said in a casual manner that it was not a big deal. They too could change staffs and ropes into snakes and that nobody could beat them at that trick. They also wanted to know what their reward would be if they defeated their opponent. The Pharaoh replied, "If you are successful in this contest I will make you part of my own family and you will be given everything that you desire".
The magicians in agreement with Musa علیہ السلام appointed the morning of the day of their festival for the contest. Ibn Jubair ؓ reports that the day of their festival was the 10th of Muharram. A large number of people were gathered in a vast open space to see the contest. They were in no doubt about its outcome. They scoffed at Sayyidna Musa (علیہ السلام) and said tauntingly that in case he got the better of their own magicians, they would accept his religion لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِن كَانُوا هُمُ الْغَالِبِينَ (So that we may follow the sorcerers if they are victorious - 26:40).
When everything was ready, the Egyptians asked Sayyidna Musa (علیہ السلام) whether he would like to begin the contest or he wanted them to make the start. He invited them to show their tricks first. So they threw their staffs and ropes with the words بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ (By the majesty of the Pharaoh we are going to prevail definitely - 26:44) which at once turned into creeping, coiling snakes.
This sight evoked fear in the heart of Sayyidna Musa فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ. (So, Musa concealed some fear in his heart - 20:67). Now this fear could be a natural human reaction and not even prophets are free from it. Or it may be that he was overtaken by a momentary doubt about the success of his own mission. But Allah commanded him by means of revelation to cast his staff. As he did so, it turned into a huge snake and ate up all the snakes which the Egyptians had produced with their tricks. The magicians who knew everything about magic at once realized that the performance of Sayyidna Musa علیہ السلام was no magic but a miracle from Allah. So they openly announced their faith in the One and Only Allah and accepted the religion brought by Sayyidna Musa (علیہ السلام) . They said they repented their past sins and abjured the faith of their forefathers. Thus, Allah effectively belittled the Pharaoh and his companions frustrating their evil designs فَغُلِبُوا هُنَالِكَ وَانقَلَبُوا صَاغِرِينَ (So, they were overcome there and turned humiliated - 7:119). It is also reported that while the contest was in progress 'Asiya, the Pharaoh's wife, put on a humble garb and prayed to Allah for Sayyidna Musa (علیہ السلام) . The people of Pharaoh were under the impression that she was anxious for the Pharaoh and was praying for him while all her worries were about Musa (علیہ السلام) .
The Pharaoh was now in a dilemma. He had no intention of allowing Bani Isra'i1 to leave Egypt. In the years that followed Egypt was visited by several calamities such as floods, locusts, lice, frogs appearing in food and utensils etc. (these have been described in the Qur'an as آيَاتٍ مُّفَصَّلَاتٍ (Signs distinct 7:133). The Pharaoh would, at the time of each such visitation, approach Sayyidna Musa (علیہ السلام) and promised to release Bani Isra'il from his bondage and let them leave Egypt if he prayed to Allah to deliver him from the disaster. But as soon as the affliction was removed through the prayers of Musa علیہ السلام the Pharaoh reneged on his promise.
This happened several times until Allah commanded Sayyidna Musa (علیہ السلام) to take Bani Isra'il with him and leave Egypt. One night he and the whole tribe of Bani Isra'il quietly stole out of Egypt. The next morning when the Pharaoh discovered their escape, he assembled his army and went after them. Sayyidna Musa (علیہ السلام) and his men soon came to a river which had to be crossed. Allah commanded the river that when Sayyidna Musa (علیہ السلام) would strike its water with his staff it should part to make twelve exits for the twelve tribes of Bani Isra'il and that when they had crossed over, it should resume its normal flow again.
When Sayyidna Musa (علیہ السلام) reached the river, he forgot that if he struck the river with his staff it would open up twelve passages for him and his men. As they stood there not knowing what to do, the Pharaoh and his army appeared in the distance. In utter despair they criedإِنَّا لَمُدْرَكُونَ (Surely we are overtaken - 26:61). At that critical moment Sayyidna Musa (علیہ السلام) remembered Allah's promise to him. He at once struck his staff on the water and the river parted showing twelve passageways. Quickly he and his men went across. The Pharaoh and his army who were hard on their heels followed them over the passageways but when they reached the midstream and the last of the Bani Isra'il had crossed over safely, the water of the river flowed over the passageways as commanded by Allah. And so the Pharaoh and his entire army perished under the eyes of Sayyidna Musa (علیہ السلام) and his men. Some of the men feared that the Pharaoh might have escaped death and Sayyidna Musa (علیہ السلام) prayed to Allah to reveal his death to them. Then by the command of Allah the Pharaoh's dead body was tossed out of the river and everybody witnessed his end.
As Sayyidna Musa and Bani Isra'il continued their journey they came across a people who worshipped idols which they themselves had fashioned. Bani Isra'il were tempted and they said to Sayyidna Musa (علیہ السلام) يَا مُوسَى اجْعَل لَّنَا إِلَـٰهًا كَمَا لَهُمْ آلِهَةٌ ۚ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـٰؤُلَاءِ مُتَبَّرٌ مَّا هُمْ فِيهِ ' ( O Musa! make a god for us like they have gods". He (Musa) said, "You are really an ignorant people. at these people are in, is sure to be destroyed" - 7:138, 139). He also reminded them of the miracles which Allah had revealed in their behalf and the bounties which He had showered on them and asked them how they could entertain such wicked ideas. Having admonished them thus, he and his party proceeded on their travel until they came to a place where they camped. There he said to his men, "You stay here while I go to my Lord. I will return after thirty days. In my absence my brother Harun (علیہ السلام) will act as my deputy and you should obey him in all matters".
Then Sayyidna Musa (علیہ السلام) went to the mount of Tur where he was commanded by Allah, to fast for thirty continuous days in order to prepare himself for conversation with Him. After fasting for thirty days continuously he sensed a bad odor in his mouth which is usual when people fast for long periods, and he thought it would be grossly irreverent for him to appear before Allah and receive His message in that state. So he cleaned his mouth with an aromatic grass which grew on a hill close by. When he approached the August presence, Allah asked him why he had broken the fast. He replied, "0 Lord! I merely wished to get rid of the offensive smell in my mouth before coming to Your presence". Allah said, "0 Musa! Surely you know that the odor from the mouth of a person who observes fast is more pleasant to Us than the fragrance of the perfume of musk. Go back; fast for ten more days and then return to Us." Sayyidna Musa (علیہ السلام) obeyed Allah's command.
After the departure of Sayyidna Musa (علیہ السلام) his brother Sayyidna Harun (علیہ السلام) assembled Bani Isra'il and addressed them saying, "You have brought along with you many things which you either borrowed from the people of the Pharaoh (Egyptians) or which were deposited with you by them, as a trust. At the same time there are many things belonging to you which you loaned to them or left with them in trust. You seem to think that you can appropriate to yourself the Egyptian's property in lieu of what you have left behind with them. I do not consider this deal as lawful; and since we cannot return to the Egyptians what really belongs to them, I suggest that we dig a pit and bury all such property in it". Bani Isra'il accepted this advice and threw everything into the pit. Sayyidna Harun (علیہ السلام) then had a big fire built over it so that everything was reduced to ashes. He said, "Now it is neither theirs nor ours".
Among the Bani Isra'il there was a man by the name of Samiri who, though not one of them, had migrated with them when they left Egypt.
He came from a tribe who worshipped cows. Being an observant person he noticed a strange phenomenon namely that wherever Sayyidna Jibra'il (علیہ السلام) put his foot, he left traces of life. He picked up a handful of earth from one such place and as he was going along he met Sayyidna Harun (علیہ السلام) who thought that the man had in his hand something of value belonging to the Egyptians. He told him to throw it into the pit as the others had done, but Samiri said that what he held in his hand was the earth from the footprints of Sayyidna Jibra'il (علیہ السلام) with whose help they all had crossed the river and that he would not throw it away unless Sayyidna Harun (علیہ السلام) promised to pray to Allah for the fulfillment of a wish which he cherished in his heart. On the latter's promise to do so he threw the earth in this pit and as promised, Sayyidna Harun (علیہ السلام) prayed to Allah to grant Samiri his wish. Thereupon Samiri prayed, "I wish that all the gold, silver, iron and brass which has been thrown in this may take the shape of a calf'. Sayyidna Harun (علیہ السلام) had already prayed to Allah on behalf of Samiri, and his prayer was granted by Allah. So all the valuables and other metals which had been thrown in the pit assumed the cast of a calf which had no life but produced a sound like the bellow of a bull. According to Sayyidna Ibn ` Abbas ؓ it was not the sound of a living thing but more like the low-pitched sound of wind passing through a hollow passage.
This strange event greatly perplexed the Bani Isra'il and split them into several groups. Samiri told them that the calf was the true God and that Sayyidna Musa (علیہ السلام) had strayed from the right path. One group accepted his claim and adopted the worship of the calf. Another group reserved their judgment until Sayyidna Musa (علیہ السلام) would explain to them how the matter stood, while a third group rejected Samiri's claim outright and refused to accept the calf as their god.
When Sayyidna Harun (علیہ السلام) saw this mischief and discord he admonished the people and said:
"O my people! You have only been led astray with it, and your Lord is the Rahman (All-Merciful). So follow me and obey my command." - 20:90.
But they asked about Sayyudna Musa (علیہ السلام) why did not he come back while he had promised to return after thirty days and even after forty days nearing completion there was no news of him. Some foolish persons suggested that perhaps he had lost his Allah and was even at that time searching for Him.
While these events were taking place at the camp, Sayyidna Musa (علیہ السلام) having completed forty days of fasting was honoured with conversing with Allah Ta` ala who informed him of the disorder into which Bahi Isra'il had fallen:
So Musa went back to his people in anger and sorrow. (20:86)
He put aside the Tablets of Torah which he had brought from the mount of Tur and pulled his brother Harun (علیہ السلام) by the hairs. Later, when he had calmed down and Sayyidna Harun (علیہ السلام) had given an account of everything that had happened, he accepted the explanation given by his brother and prayed to Allah to forgive him.
Sayyidna Musa علیہ السلام then went to Samiri and asked him to explain his actions. He replied:
He (Musa) said, "Then go away, for your fate in this life is to say: Do not touch me. And, of course, you have another promise, never to be held back from you. And look at your god to which you stayed devoted. We will certainly burn it, then we will scatter it thoroughly in the sea. (20:97)
Bani Isra'il now realized that they had been led astray and they admired those who agreed with Sayyidna Harun (علیہ السلام) in negating the divinity of the calf. They begged Sayyidna Musa (علیہ السلام) to pray to Allah to forgive them and that they were ready to expiate for their sins. Sayyidna Musa (علیہ السلام) took pains in selecting seventy persons from amongst them who were well-known for their virtue and piety and who, according to his knowledge had abstained from the worship of the calf. He led this selected group to the mount of Tur where all of them might beseech Allah's Mercy. But as they approached the mount, the earth shook in a violent earthquake. On this, Sayyidna Musa felt greatly embarrassed in front of the group he was leading as well as before his people in general, therefore he pleaded to Allah:
"My Lord, had it been Your will, You could have destroyed them earlier, and me too. Would you destroy us for what the foolish among them have done?" - 7:155.
It then transpired that the cause of the earthquake was that despite all his inquiries and precautions some of the men included in the delegation had indeed worshipped the calf and still cherished a sense of reverence for it.
Allah Ta` ala replied to the prayer of Sayyidna Musa (علیہ السلام) as follows:
"And My mercy extends to everything. So, I shall write it for those who fear, and pay Zakah, and those who do believe in Our verses. Those who follow the Messenger, the Ummi (unlettered) prophet whom they find written with them in the Torah and the Injil (The gospels) ". (7:156, 157)
Sayyidna Musa (علیہ السلام) said, "0 Lord! I had prayed to You on behalf of my people who have repented their evil deeds but You have just informed me that Your mercy encompasses everyone but the Bani Isra'il. 0 Lord! Why was my birth not delayed and why was I not born among the favoured people of the unlettered Prophet?" On this, Allah told him that the only way through which Bani Isra'il's repentance could be accepted by Him was that each one of them should slay with sword anyone he finds from among his relations, be he his father or son and at the same spot where the sin of worshipping the calf was committed. Thereupon those among the seventy delegates whom Sayyidna Musa (علیہ السلام) had brought with him in the belief that they were pious people, but who in their hearts felt reverence for the calf, also repented and obeyed the rigorous condition for the expiation of their sins, and when this was done, Allah forgave the sins of the slayers as well as the slain.
It will be recalled that when Sayyidna Musa (علیہ السلام) returned to his people from the Tur on learning that they had fallen into mischief he had put aside in anger the Tablets which he had brought from the mount. He now picked them up and led his people towards the Holy land (Syria). On the way they passed by a city where a mighty and powerful people lived whose unusual appearance inspired fear in the hearts of all who saw them. Many tales of their valour and cruelty were related to the Bani Isra'il so that when Sayyidna Musa (علیہ السلام) proposed to enter the city they refused and said, "0 Musa! These people are tyrants and we cannot face them. We will not enter this city so long as they are there, but if somehow, they can be made to leave the city we will gladly enter it." Sayyidna Musa (علیہ السلام) argued with them but they were adamant and refused to be moved.
The Holy Qur'an has, at another place, mentioned that two persons tried to convince Bani Isra'il to enter the city. According to Yazid Ibn Harun, a narrator of this report, Sayyidna Abdullah Ibn ` Abbas ؓ has interpreted the relevant verse to the effect that these two men belonged to the tyrant nation. They after coming out from the city had embraced the faith of Musa (علیہ السلام) and realized that Bani Isra'il are terrified by their nation. Therefore, they said to Bani Isra'il, "We are fully aware of the nature of our own nation. You are terrified of their high stature and their large number, but in reality they have no strength of heart, nor do they have courage to face you. If you proceed to the gate of the city, you will see that they will surrender and you will prevail." Some commentators have held that these two men were from Bani Isra'il and convinced them to proceed to the city, but even after hearing their advice they flatly refused and addressed Sayyidna Musa (علیہ السلام) in the most absurd manner as mentioned by the Holy Qur'an in the following words:
we shall never enter it, in any case, so long as they are there. So go, you and your Lord, and fight. As for us, We are sitting right here." (5:24)
Sayyidna Musa (علیہ السلام) had seen enough of the arrogance and defiant attitude of Bani Isra'il in spite of the numerous favours and benefits showered upon them by Allah and had refrained so far from praying against them for their provocations. But the rude reply which they now gave him filled his heart with sorrow and he prayed against them and termed them as فَاسِقِينَ (Transgressors). Allah Ta` ala accepted his prayer, and holding them as فَاسِقِينَ (transgressors), denied them entry into the Holy Land for forty years and confined them to an open plain where they wandered aimlessly from morning till evening. However since Sayyidna Musa (علیہ السلام) was also with them, Allah favoured them with many gifts even while they suffered punishment. Wherever they went in this waterless desert of Tih (Sinai) a constant cloud shaded them from the burning sun. For food, Allah sent to them من وسلویٰ (Manna is a viscous substance from the ash tree and Salwa is a quail-like bird). As if by a miracle their clothes were never torn nor did they become dirty. They were given a square stone and Sayyidna Musa (علیہ السلام) was instructed to strike it with his staff whenever they needed water and twelve springs of sweet water - three on each side - gushed out of it to serve the twelve tribes of Bani Isra'il, thus avoiding all disputes. At the end of their journeys wherever they camped, they found that the square stone was there already. (Qurtubi)
According to the present narration of this Hadith-ul-Futun, Sayyidna Ibn ` Abbas ؓ had attributed it to the Holy Prophet ﷺ . That Sayyidna Ibn ` Abbas ؓ did not tell this story on his own, or after hearing it from someone else is the correct view in my opinion which is supported by the following event:
When Sayyidna Mu'awyia ؓ heard this Hadith from Sayyidna Ibn ` Abbas ؓ ، he denied the truth of that part of the story which said that while the men of the Pharaoh were unable to find any clue which could lead them to the murderer of the Egyptian (i.e. Sayyidna Musa علیہ السلام), it was disclosed by the second Egyptian with whom the Isra'ili 6f the previous day was fighting. Sayyidna Mu'awyia's objection was that the Egyptian being ignorant of the previous day's murder could not have known and disclosed the name of Sayyidna Musa (علیہ السلام) as the murder. The only witness to the event was the Isra'i1i.
When Sayyidna Mu` awyia expressed his doubts about this part of the Hadith Sayyidna Ibn ` Abbas ؓ got angry and took the former by the hand and brought him to Sa'd Ibn Malik Zuhri and asked him if he remembered the occasion when the Holy Prophet ﷺ related the story about the murdered Egyptian. When Sa'd Ibn Malik replied in the affirmative he asked him, "Now tell me whether it was the Isra'ili or the Egyptian who brought information about the murderer to the Pharaoh"?, Sa'd Ibn Malik ؓ replied that it was the Egyptian because he had heard the Isra'ili say that the murder was committed by Sayyidna Musa (علیہ السلام) and reported the matter to the Pharaoh. Imam Nasa'i has reproduced this long Hadith in کتاب التفسیر of his larger book Al-Sunan al-Kubra.
Tabari and Ibn Abi Hatim have both reproduced this Hadith in detail in their Commentaries and have expressed the view that it is not مَرفُوع ( marfu' ) i.e. it is not mentioned by the Holy Prophet ﷺ but is in the words of Sayyidna Ibn ` Abbas ؓ عنہما which he has taken from those Isra'i1i traditions of Ka` b al-Ahbar whose reproduction and narration is permissible. It is true, however, that at places it contains sentences of the Holy Prophet ﷺ . Ibn Kathir has reproduced this Hadith in his Commentary and after giving his own arguments says that, like Tabari and Ibn Abi Hatim, Sheikh Abul Hajjaj Mizzi also believes that this tradition is مَوقُوف which means that it is a saying of Sayyidna Ibn ` Abbas ؓ and not of the Holy Prophet ﷺ .
The results, lessons and the great benefits to be obtained from the story of Sayyidna Musa (علیہ السلام)
The importance which the Qur'an attaches to the story of Sayyidna Musa (علیہ السلام) is evident from the fact that it is repeated frequently in several Surahs, the reason being that it contains numerous lessons for mankind, instances of high wisdom and unusual manifestation of the Supreme Power of Allah. All these things confirm a true believer in his beliefs, and provide for him practical and moral guidance. A brief account of some of these is given in the following paragraphs.
The Pharaoh's foolish plan and how Allah frustrated it
On being told that a boy born to the Isra'ilites would cause the overthrow of his Kingdom, the Pharaoh issued orders that all male children born among the Isra'ilies should be put to death. Later on for his personal and diplomatic reasons he modified those orders so that male children born in alternate years only were put to death. Allah had the power to bring about the birth of Sayyidna Musa (علیہ السلام) in the year in which the male children born to the Isra'ilies were spared, but He willed that the tyrant's brutal plan should recoil on himself. Therefore it was decreed that Sayyidna Musa (علیہ السلام) should be born in the year when the new born Isra'ili boys were to be put to death. Then Allah in His Supreme Wisdom created a situation in which the Pharaoh took Sayyidna Musa (علیہ السلام) under his care and brought him up in his own palace. While all the Isra'ili male children were being put to death lest any of them pose a threat to the Pharaoh's authority, Sayyidna Musa (علیہ السلام) grew up in the luxury of the royal palace where he was loved and respected by everyone.
Divine favours for the mother of Sayyidna Musa (علیہ السلام)
If Sayyidna Musa (علیہ السلام) had accepted the milk from any other wet-nurse he would have spent his early years in the Pharaoh's palace and his mother would have suffered great anguish at being separated from her son. Also he would have been nursed by an infidel woman. But an inscrutable decree of providence saved him from being nourished by an infidel woman and at the same time united him with his mother. The Pharaoh and his wife felt beholden to her and not only showered gifts on her but also gave her good remuneration for her services. By bringing Sayyidna Musa (علیہ السلام) to her own house she escaped the necessity of having to live in the Pharaoh's palace like any other servant. فَتَبَارَكَ اللَّـهُ أَحْسَنُ لْخَالِقِينَ
Good news for industrialists and traders
There is a Hadith according to which the Holy Prophet ﷺ said that an industrialist or a businessman who, while engaged in his trade also desired to win the good-will of Allah was like the mother of Sayyidna Musa (علیہ السلام) ، who nursed her own child and at the same time was paid for her services (Ibn Kathir). It means that if a mason who builds a mosque, a school or a building for public use is concerned only with his wages, he would receive it, but nothing more. But if he undertook to construct these buildings in preference to other jobs with the intention that these would be used for good purposes and would benefit pious persons then, like the mother of Sayyidna Musa (علیہ السلام) ، he would receive his wages as well as the religious benefit.
The chosen servants of Allah are gifted with a special attribute so that all who see them, love them
وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي
And I have cast love on you from Myself - 20:39.
This verse suggests that Allah bestows upon his chosen servants a special grace which causes all men, friend or foe, to love them. Of course, the prophets enjoy this grace to a much greater degree, but many saints are also known to have possessed it.
Why was the murder of the Egyptian by Sayyidna Musa (علیہ السلام) regarded as a sin?
When Sayyidna Musa (علیہ السلام) saw an Egyptian infidel fighting an Israili Muslim, he struck the former with a blow causing his death. He described this act as an act of Shaitan and prayed to Allah for forgiveness and Allah accepted his prayer.
Here is a point for consideration by jurists. This Egyptian was an infidel and a citizen of a non-Muslim state who had no peace agreement between him and Sayyidna Musa (علیہ السلام) . Also he could not be given the status of a ذِمِّی (Dhimmi: A non-Muslim under Muslim rule) who is entitled to full protection from the Muslims. He was a non-Muslim citizen of دار الحرب (Enemy country) and according to Muslim law killing such a person does not constitute a sin. So why was the murder of the Egyptian described as an act of Shaitan and a sin?
In none of the commentaries has this issue been brought up for consideration. Some time back, at the behest of Hadrat Maulana Ashraf ` Ali Thanavi (رح) began writing my book احکام القراٰن and when I came to this issue, I sought his guidance, and his explanation was that although there was no covenant between Sayyidna Musa (علیہ السلام) and the Egyptian nor did he enjoy the status of a Dhimmi (a non-Muslim citizen of a Muslim state) yet neither of them was the head of a state. They were both subjects of the Pharaoh and at peace with each other. This was for all practical purposes an implied covenant between the two of them. Thus the murder of the Egyptian was in the nature of violation of the implied compact and therefore a sin. And since the murder was not deliberate but accidental, it does not adversely affect the sanctity of his Prophethood. For this reason in pre-partition India when both the Muslims and the Hindus lived under the British rule, Hadrat Maulana Thanavi (رح) did not consider it lawful for the Muslims to take the life or property of a Hindu.
Helping the weak and public service have their own rewards both in this world and in the hereafter
When Sayyidna Musa (علیہ السلام) reached the outskirts of Madyan, he noticed two girls who stood aside because they were too weak to contend against men and water their goats. These girls were complete strangers to him and he himself was a homeless wanderer. But being a decent man he was prompted to come to their help. He watered their goats and by this act of kindness he gained the pleasure of Allah. And his worldly reward was that Sayyidna Shu'aib (علیہ السلام) gave him his daughter in marriage.
The philosophy and benefits of a situation in which one Messenger was an employee and the other an employer
Sayyidna Musa (علیہ السلام) came to the house of Sayyidna Shu'aib علیہ السلام an honoured guest. After sometime when he felt sufficiently secure from pursuit by the Pharaoh's soldiers, Sayyidna Shu'aib (علیہ السلام) at the suggestion of his daughter, offered him employment on wages. This offer embodies a deep philosophy from Allah and guidance for mankind.
First: Sayyidna Shu'aib (علیہ السلام) was a Prophet of Allah Ta` ala and it was not beyond his means to entertain a traveler for sometime without asking for recompense. But it seems that by prophetic wisdom he had perceived that being a person of noble character Sayyidna Musa (علیہ السلام) would not accept his hospitality much longer and would move to some other place where he might suffer hardship. He therefore made a straight offer of employment. Here is a lesson that it is not proper to become a burden on somebody's hospitality for long periods.
Second: Allah Ta` ala had chosen Sayyidna Musa (علیہ السلام) for the grant of prophethood, and although toil and hard labour are neither the pre-conditions for prophethood, nor can the prophethood be obtained by any amount of exertion and effort, because it is a pure gift from Allah, yet His Supreme Wisdom had decreed that the prophets should also undergo a period of strenuous physical labour as a means of character building and for reforming others. The life of Sayyidna Musa (علیہ السلام) had been spent in comfort and luxury and since he was destined to be a leader of mankind and to reform their moral life, his service with Sayyidna Shu'aib (علیہ السلام) was to accustom him to hard work and to prepare him for the great mission for which Allah had chosen him.
Third: Sayyidna Musa (علیہ السلام) was given the task of tending the flocks of goats of Sayyidna Shu'aib (علیہ السلام) . It is rather strange that many prophets have, at one time or the other, performed similar duties. Now a goat often breaks away from the main flock to the great annoyance of the shepherd. If he lets it stray it may be lost or even fall prey to a wolf, and if he punishes it, he may cause injury to the delicate animal. Therefore he has to be very patient with his flock. The same is the case with prophets; they can neither ignore the errant humanity nor can they be too severe in disciplining them. They have to conduct themselves with great patience and forbearance.
How to choose the best man for a job
The daughter of Sayyidna Shu'aib علیہ السلام suggested to her father that he should employ Sayyidna Musa (علیہ السلام) in his service as the latter was both strong and honest قوی ، امین . The word قَوِی (qawiyy: strong) is applied to a person who is strong and has ability to perform satisfactorily the duties which are entrusted to him, and (amin, honest) means that the record of his past life proves his honesty and integrity.
These two brief words, if considered in depth, cover all the qualities for selecting a person for different jobs and offices, public or private. In some cases even the detailed parameters laid down for the selection of employees in contemporary institutions are not so comprehensive as these two words are. Honesty, in particular, is something totally neglected today when selecting a candidate, the entire importance being given to academic degrees only. The corruption, disorder and mismanagement seen in public and private institutions at present is mainly caused by neglecting honesty and integrity in the employees. If a person is qualified and wise, but devoid of honesty, he may devise ways to protect himself from rules against his inefficiency and corruption. This is exactly what has rendered many public and private institutions inefficient and corrupt. Islam has therefore laid great emphasis on honesty and integrity, the blessings of which have been witnessed by the world through the centuries.
Difference between the approach of magicians and that of the prophets
The address which the Pharaoh delivered to his magicians in which he warned them of the threat to the country called for a patriotic response from the magicians, but they exploited the situation and negotiated their reward in case they gained victory over Sayyidna Musa (علیہ السلام) . On the other hand the prophets declare openly that they do not expect any reward for their services.
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ
I do not claim from you any reward for it - 26:109
Among the many factors for the success of their mission is the denial of all material rewards for their services. Nowadays the non- payment of remuneration to scholars, jurists, preachers etc. from Government sources has compelled them to accept payment for their services which, though permitted by the later jurists, has reduced the effectiveness of their mission.
Truth about the magic of the Egyptian magicians
The Egyptian magicians caused their sticks and ropes to appear as if they had really turned into snakes. The question is whether they were in reality turned into snakes. The Qur'an says:
Seemed to him, due to their magic as if they were running - 20:66.
This shows that they did not really become snakes, but it was some kind of mesmerism which cast a hypnotic spell on those present, to whom they appeared as running snakes. This, of course, does not mean that things or substances cannot be transformed by magic, but the Egyptian magicians did not possess these powers.
Division into tribes in matters of social life is not censurable
Islam has condemned the notion that regional, linguistic, ethnic and tribal divisions become the basis of nationalism. It has encouraged in all possible manners the elimination of all such differences and prejudices. The very foundation of Muslim polity rests on Islamic nationalism where people of diverse description, race, lineage and culture constitute one single nation. The first step which the Holy Prophet ﷺ took when laying down the foundations of the Islamic state at Madinah was to unite the Muhajirs and the Ansar into a single bond of brotherhood. In his last sermon (حجَّۃ الوداع) he laid down the rule, for all times to come, that prejudices and divisions based on geographical region, race and language are the idols which Islam has demolished. Nevertheless, their distinctions in the matters of social life have been duly recognized and permitted within reasonable limits. This is to avoid any hardship for the people due to the fact that the customs of living, dress, food etc. vary from one area to the other and from one tribe to another.
The Isra'ilites whom Sayyidna Musa (علیہ السلام) led out of Egypt were divided into twelve tribes and when crossing the river on their flight twelve passageways were cleared, one for each tribe. Similarly in the plain of Tih (the waterless desert where Bani Isra'il wandered for forty years) the stone, by a miracle shot forth twelve springs of water in order that the twelve tribes of Bani Isra'il might not engage in strife over the use of water.
Appointment of a deputy to manage the affairs of a community
When Sayyidna Musa (علیہ السلام) parted from his people in order to engage himself in prayers at the mount of Tur for thirty days, he appointed Sayyidna Harun (علیہ السلام) as his deputy during his absence and commanded his people to obey the latter in all matters, so that disputes and quarrels might not rise among them. This shows that when the head of a community or a family proceeds on a journey, he should, following the practice of the prophets, appoint a deputy to maintain order and discipline among them.
A disagreeable course of action may temporarily be adopted if it prevents disruption among Muslims
When Bani Isra'il started worshipping the calf during the absence of Sayyidna Musa (علیہ السلام) ، Sayyidna Harun (علیہ السلام) remonstrated with them but did not go to the extent of severing all relations with them and his justification was that any harsh action by him would have caused a split among the Bani Isra'il.
"I feared that you would say, 'You have caused discord among the children of Isra'il it and did not observe my advice". (20:94)
Sayyidna Musa (علیہ السلام) accepted this explanation and prayed to Allah in favour of his brother. It leads to the principle that it is permissible to take a lenient view against an evil as a temporary expediency to prevent discord and strife among Muslims.
A vital principle of Prophetic Mission
When ordering Sayyidna Musa and Sayyidna Harun (علیہم السلام) to go to Egypt and invite the Pharaoh to the path of righteousness, Allah also enjoined upon them to adopt a soft attitude toward him. فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ (So, speak to him in soft words. May be, he takes to the advice or fears [ Allah ] - 20:44). Here an important principle has been enunciated that those who wish to reform people and lead them to a life of virtue should always be gentle and amiable towards their opponents however obstinate and perverse they may be. By such methods alone can they be persuaded to give heed to the message brought to them by the prophets.
The Pharaoh, who claimed to be a god, was also absolutely guilty of the massacre of thousands of Isra'ili children just to safeguard his life and his Kingdom. But when Allah sent the two messengers to him, He gave them a guideline, namely that they should talk to him in a gentle and persuasive manner so that he might ponder and reflect on the message which they had brought to him. This guideline was emphasized in spite of the fact that Allah knew that the Pharaoh would never give up his obduracy nor his perverse ways. Here the intention was to bind the prophets to a conduct which might induce people to reflect and ultimately instill the fear of Allah in their hearts.
An unfortunate tendency is in vogue among the scholars of criticizing each other which they regard as a service to Islam. There is a need for curbing this tendency and the true teaching of Islam should be adopted.
Our Lord is He who gave everything its shape, then guidance - 20:50.
The Pharaoh then asked them what they wanted. He charged Sayyidna Musa (علیہ السلام) with the murder of the Egyptian and at the same time reminded him how he had brought him up in his own palace and the great kindness he had shown towards him. The reply which Sayyidna Musa (علیہ السلام) gave on both these points is mentioned in the Qur'an. That is, the murder of the Egyptian was a mistake for which he had asked Allah's forgiveness. As for the second point, he accused the Pharaoh of having enslaved the Bani Isra'il and of subjecting them to oppression. These things could not be allowed to continue forever and in consequence an inevitable destiny so decreed that he should be brought up in the Pharaoh's palace. It was Allah's will and so it came to pass and he owed no gratitude to anyone. He then asked the Pharaoh to accept the True Faith and free the Bani Isra'il from the slavery. The Pharaoh refused, and asked Sayyidna Musa (علیہ السلام) to show some sign to prove his claim of prophethood. Musa (علیہ السلام) cast his staff (عصا) on the ground and it turned into a huge snake, which advanced towards the Pharaoh with a fearsome manner. In great fright the Pharaoh crawled under his throne and begged Sayyidna Musa (علیہ السلام) to save his life. Musa (علیہ السلام) picked up the snake and it became a staff again. He then showed the Pharaoh his second miracle. He pressed his hand under his armpit and when .he brought it out it was shinning brilliantly. Then he repeated the action and his hand became normal.
The Pharaoh was in great terror at what he had seen. He assembled all his advisors and asked them to consider and decide how best they could meet the threat posed by Sayyidna Musa (علیہ السلام) . Having discussed the matter among themselves, the advisors assured him that the matter was not as serious as appeared at first sight. Those two men were magicians who, by their sorcery, wanted to deprive him of his Kingdom and also to destroy their religion which regarded him as god, worthy of worship. They advised him not to accept any demand made by the two magicians and on the other hand to invite all the great magicians living in Egypt who would, by their skill, prevail upon the two visiting magicians.
The Pharaoh accepted this advice. He ordered all the famous magicians in Egypt to be brought before him, and when they came he told them what was expected of them. They asked the Pharaoh what was the special trick of the magician whom they were to confront. They were informed that he could turn his staff into a snake. At this, the magicians said in a casual manner that it was not a big deal. They too could change staffs and ropes into snakes and that nobody could beat them at that trick. They also wanted to know what their reward would be if they defeated their opponent. The Pharaoh replied, "If you are successful in this contest I will make you part of my own family and you will be given everything that you desire".
The magicians in agreement with Musa علیہ السلام appointed the morning of the day of their festival for the contest. Ibn Jubair ؓ reports that the day of their festival was the 10th of Muharram. A large number of people were gathered in a vast open space to see the contest. They were in no doubt about its outcome. They scoffed at Sayyidna Musa (علیہ السلام) and said tauntingly that in case he got the better of their own magicians, they would accept his religion لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِن كَانُوا هُمُ الْغَالِبِينَ (So that we may follow the sorcerers if they are victorious - 26:40).
When everything was ready, the Egyptians asked Sayyidna Musa (علیہ السلام) whether he would like to begin the contest or he wanted them to make the start. He invited them to show their tricks first. So they threw their staffs and ropes with the words بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ (By the majesty of the Pharaoh we are going to prevail definitely - 26:44) which at once turned into creeping, coiling snakes.
This sight evoked fear in the heart of Sayyidna Musa فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ. (So, Musa concealed some fear in his heart - 20:67). Now this fear could be a natural human reaction and not even prophets are free from it. Or it may be that he was overtaken by a momentary doubt about the success of his own mission. But Allah commanded him by means of revelation to cast his staff. As he did so, it turned into a huge snake and ate up all the snakes which the Egyptians had produced with their tricks. The magicians who knew everything about magic at once realized that the performance of Sayyidna Musa علیہ السلام was no magic but a miracle from Allah. So they openly announced their faith in the One and Only Allah and accepted the religion brought by Sayyidna Musa (علیہ السلام) . They said they repented their past sins and abjured the faith of their forefathers. Thus, Allah effectively belittled the Pharaoh and his companions frustrating their evil designs فَغُلِبُوا هُنَالِكَ وَانقَلَبُوا صَاغِرِينَ (So, they were overcome there and turned humiliated - 7:119). It is also reported that while the contest was in progress 'Asiya, the Pharaoh's wife, put on a humble garb and prayed to Allah for Sayyidna Musa (علیہ السلام) . The people of Pharaoh were under the impression that she was anxious for the Pharaoh and was praying for him while all her worries were about Musa (علیہ السلام) .
The Pharaoh was now in a dilemma. He had no intention of allowing Bani Isra'i1 to leave Egypt. In the years that followed Egypt was visited by several calamities such as floods, locusts, lice, frogs appearing in food and utensils etc. (these have been described in the Qur'an as آيَاتٍ مُّفَصَّلَاتٍ (Signs distinct 7:133). The Pharaoh would, at the time of each such visitation, approach Sayyidna Musa (علیہ السلام) and promised to release Bani Isra'il from his bondage and let them leave Egypt if he prayed to Allah to deliver him from the disaster. But as soon as the affliction was removed through the prayers of Musa علیہ السلام the Pharaoh reneged on his promise.
This happened several times until Allah commanded Sayyidna Musa (علیہ السلام) to take Bani Isra'il with him and leave Egypt. One night he and the whole tribe of Bani Isra'il quietly stole out of Egypt. The next morning when the Pharaoh discovered their escape, he assembled his army and went after them. Sayyidna Musa (علیہ السلام) and his men soon came to a river which had to be crossed. Allah commanded the river that when Sayyidna Musa (علیہ السلام) would strike its water with his staff it should part to make twelve exits for the twelve tribes of Bani Isra'il and that when they had crossed over, it should resume its normal flow again.
When Sayyidna Musa (علیہ السلام) reached the river, he forgot that if he struck the river with his staff it would open up twelve passages for him and his men. As they stood there not knowing what to do, the Pharaoh and his army appeared in the distance. In utter despair they criedإِنَّا لَمُدْرَكُونَ (Surely we are overtaken - 26:61). At that critical moment Sayyidna Musa (علیہ السلام) remembered Allah's promise to him. He at once struck his staff on the water and the river parted showing twelve passageways. Quickly he and his men went across. The Pharaoh and his army who were hard on their heels followed them over the passageways but when they reached the midstream and the last of the Bani Isra'il had crossed over safely, the water of the river flowed over the passageways as commanded by Allah. And so the Pharaoh and his entire army perished under the eyes of Sayyidna Musa (علیہ السلام) and his men. Some of the men feared that the Pharaoh might have escaped death and Sayyidna Musa (علیہ السلام) prayed to Allah to reveal his death to them. Then by the command of Allah the Pharaoh's dead body was tossed out of the river and everybody witnessed his end.
As Sayyidna Musa and Bani Isra'il continued their journey they came across a people who worshipped idols which they themselves had fashioned. Bani Isra'il were tempted and they said to Sayyidna Musa (علیہ السلام) يَا مُوسَى اجْعَل لَّنَا إِلَـٰهًا كَمَا لَهُمْ آلِهَةٌ ۚ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـٰؤُلَاءِ مُتَبَّرٌ مَّا هُمْ فِيهِ ' ( O Musa! make a god for us like they have gods". He (Musa) said, "You are really an ignorant people. at these people are in, is sure to be destroyed" - 7:138, 139). He also reminded them of the miracles which Allah had revealed in their behalf and the bounties which He had showered on them and asked them how they could entertain such wicked ideas. Having admonished them thus, he and his party proceeded on their travel until they came to a place where they camped. There he said to his men, "You stay here while I go to my Lord. I will return after thirty days. In my absence my brother Harun (علیہ السلام) will act as my deputy and you should obey him in all matters".
Then Sayyidna Musa (علیہ السلام) went to the mount of Tur where he was commanded by Allah, to fast for thirty continuous days in order to prepare himself for conversation with Him. After fasting for thirty days continuously he sensed a bad odor in his mouth which is usual when people fast for long periods, and he thought it would be grossly irreverent for him to appear before Allah and receive His message in that state. So he cleaned his mouth with an aromatic grass which grew on a hill close by. When he approached the August presence, Allah asked him why he had broken the fast. He replied, "0 Lord! I merely wished to get rid of the offensive smell in my mouth before coming to Your presence". Allah said, "0 Musa! Surely you know that the odor from the mouth of a person who observes fast is more pleasant to Us than the fragrance of the perfume of musk. Go back; fast for ten more days and then return to Us." Sayyidna Musa (علیہ السلام) obeyed Allah's command.
After the departure of Sayyidna Musa (علیہ السلام) his brother Sayyidna Harun (علیہ السلام) assembled Bani Isra'il and addressed them saying, "You have brought along with you many things which you either borrowed from the people of the Pharaoh (Egyptians) or which were deposited with you by them, as a trust. At the same time there are many things belonging to you which you loaned to them or left with them in trust. You seem to think that you can appropriate to yourself the Egyptian's property in lieu of what you have left behind with them. I do not consider this deal as lawful; and since we cannot return to the Egyptians what really belongs to them, I suggest that we dig a pit and bury all such property in it". Bani Isra'il accepted this advice and threw everything into the pit. Sayyidna Harun (علیہ السلام) then had a big fire built over it so that everything was reduced to ashes. He said, "Now it is neither theirs nor ours".
Among the Bani Isra'il there was a man by the name of Samiri who, though not one of them, had migrated with them when they left Egypt.
He came from a tribe who worshipped cows. Being an observant person he noticed a strange phenomenon namely that wherever Sayyidna Jibra'il (علیہ السلام) put his foot, he left traces of life. He picked up a handful of earth from one such place and as he was going along he met Sayyidna Harun (علیہ السلام) who thought that the man had in his hand something of value belonging to the Egyptians. He told him to throw it into the pit as the others had done, but Samiri said that what he held in his hand was the earth from the footprints of Sayyidna Jibra'il (علیہ السلام) with whose help they all had crossed the river and that he would not throw it away unless Sayyidna Harun (علیہ السلام) promised to pray to Allah for the fulfillment of a wish which he cherished in his heart. On the latter's promise to do so he threw the earth in this pit and as promised, Sayyidna Harun (علیہ السلام) prayed to Allah to grant Samiri his wish. Thereupon Samiri prayed, "I wish that all the gold, silver, iron and brass which has been thrown in this may take the shape of a calf'. Sayyidna Harun (علیہ السلام) had already prayed to Allah on behalf of Samiri, and his prayer was granted by Allah. So all the valuables and other metals which had been thrown in the pit assumed the cast of a calf which had no life but produced a sound like the bellow of a bull. According to Sayyidna Ibn ` Abbas ؓ it was not the sound of a living thing but more like the low-pitched sound of wind passing through a hollow passage.
This strange event greatly perplexed the Bani Isra'il and split them into several groups. Samiri told them that the calf was the true God and that Sayyidna Musa (علیہ السلام) had strayed from the right path. One group accepted his claim and adopted the worship of the calf. Another group reserved their judgment until Sayyidna Musa (علیہ السلام) would explain to them how the matter stood, while a third group rejected Samiri's claim outright and refused to accept the calf as their god.
When Sayyidna Harun (علیہ السلام) saw this mischief and discord he admonished the people and said:
"O my people! You have only been led astray with it, and your Lord is the Rahman (All-Merciful). So follow me and obey my command." - 20:90.
But they asked about Sayyudna Musa (علیہ السلام) why did not he come back while he had promised to return after thirty days and even after forty days nearing completion there was no news of him. Some foolish persons suggested that perhaps he had lost his Allah and was even at that time searching for Him.
While these events were taking place at the camp, Sayyidna Musa (علیہ السلام) having completed forty days of fasting was honoured with conversing with Allah Ta` ala who informed him of the disorder into which Bahi Isra'il had fallen:
So Musa went back to his people in anger and sorrow. (20:86)
He put aside the Tablets of Torah which he had brought from the mount of Tur and pulled his brother Harun (علیہ السلام) by the hairs. Later, when he had calmed down and Sayyidna Harun (علیہ السلام) had given an account of everything that had happened, he accepted the explanation given by his brother and prayed to Allah to forgive him.
Sayyidna Musa علیہ السلام then went to Samiri and asked him to explain his actions. He replied:
He (Musa) said, "Then go away, for your fate in this life is to say: Do not touch me. And, of course, you have another promise, never to be held back from you. And look at your god to which you stayed devoted. We will certainly burn it, then we will scatter it thoroughly in the sea. (20:97)
Bani Isra'il now realized that they had been led astray and they admired those who agreed with Sayyidna Harun (علیہ السلام) in negating the divinity of the calf. They begged Sayyidna Musa (علیہ السلام) to pray to Allah to forgive them and that they were ready to expiate for their sins. Sayyidna Musa (علیہ السلام) took pains in selecting seventy persons from amongst them who were well-known for their virtue and piety and who, according to his knowledge had abstained from the worship of the calf. He led this selected group to the mount of Tur where all of them might beseech Allah's Mercy. But as they approached the mount, the earth shook in a violent earthquake. On this, Sayyidna Musa felt greatly embarrassed in front of the group he was leading as well as before his people in general, therefore he pleaded to Allah:
"My Lord, had it been Your will, You could have destroyed them earlier, and me too. Would you destroy us for what the foolish among them have done?" - 7:155.
It then transpired that the cause of the earthquake was that despite all his inquiries and precautions some of the men included in the delegation had indeed worshipped the calf and still cherished a sense of reverence for it.
Allah Ta` ala replied to the prayer of Sayyidna Musa (علیہ السلام) as follows:
"And My mercy extends to everything. So, I shall write it for those who fear, and pay Zakah, and those who do believe in Our verses. Those who follow the Messenger, the Ummi (unlettered) prophet whom they find written with them in the Torah and the Injil (The gospels) ". (7:156, 157)
Sayyidna Musa (علیہ السلام) said, "0 Lord! I had prayed to You on behalf of my people who have repented their evil deeds but You have just informed me that Your mercy encompasses everyone but the Bani Isra'il. 0 Lord! Why was my birth not delayed and why was I not born among the favoured people of the unlettered Prophet?" On this, Allah told him that the only way through which Bani Isra'il's repentance could be accepted by Him was that each one of them should slay with sword anyone he finds from among his relations, be he his father or son and at the same spot where the sin of worshipping the calf was committed. Thereupon those among the seventy delegates whom Sayyidna Musa (علیہ السلام) had brought with him in the belief that they were pious people, but who in their hearts felt reverence for the calf, also repented and obeyed the rigorous condition for the expiation of their sins, and when this was done, Allah forgave the sins of the slayers as well as the slain.
It will be recalled that when Sayyidna Musa (علیہ السلام) returned to his people from the Tur on learning that they had fallen into mischief he had put aside in anger the Tablets which he had brought from the mount. He now picked them up and led his people towards the Holy land (Syria). On the way they passed by a city where a mighty and powerful people lived whose unusual appearance inspired fear in the hearts of all who saw them. Many tales of their valour and cruelty were related to the Bani Isra'il so that when Sayyidna Musa (علیہ السلام) proposed to enter the city they refused and said, "0 Musa! These people are tyrants and we cannot face them. We will not enter this city so long as they are there, but if somehow, they can be made to leave the city we will gladly enter it." Sayyidna Musa (علیہ السلام) argued with them but they were adamant and refused to be moved.
The Holy Qur'an has, at another place, mentioned that two persons tried to convince Bani Isra'il to enter the city. According to Yazid Ibn Harun, a narrator of this report, Sayyidna Abdullah Ibn ` Abbas ؓ has interpreted the relevant verse to the effect that these two men belonged to the tyrant nation. They after coming out from the city had embraced the faith of Musa (علیہ السلام) and realized that Bani Isra'il are terrified by their nation. Therefore, they said to Bani Isra'il, "We are fully aware of the nature of our own nation. You are terrified of their high stature and their large number, but in reality they have no strength of heart, nor do they have courage to face you. If you proceed to the gate of the city, you will see that they will surrender and you will prevail." Some commentators have held that these two men were from Bani Isra'il and convinced them to proceed to the city, but even after hearing their advice they flatly refused and addressed Sayyidna Musa (علیہ السلام) in the most absurd manner as mentioned by the Holy Qur'an in the following words:
we shall never enter it, in any case, so long as they are there. So go, you and your Lord, and fight. As for us, We are sitting right here." (5:24)
Sayyidna Musa (علیہ السلام) had seen enough of the arrogance and defiant attitude of Bani Isra'il in spite of the numerous favours and benefits showered upon them by Allah and had refrained so far from praying against them for their provocations. But the rude reply which they now gave him filled his heart with sorrow and he prayed against them and termed them as فَاسِقِينَ (Transgressors). Allah Ta` ala accepted his prayer, and holding them as فَاسِقِينَ (transgressors), denied them entry into the Holy Land for forty years and confined them to an open plain where they wandered aimlessly from morning till evening. However since Sayyidna Musa (علیہ السلام) was also with them, Allah favoured them with many gifts even while they suffered punishment. Wherever they went in this waterless desert of Tih (Sinai) a constant cloud shaded them from the burning sun. For food, Allah sent to them من وسلویٰ (Manna is a viscous substance from the ash tree and Salwa is a quail-like bird). As if by a miracle their clothes were never torn nor did they become dirty. They were given a square stone and Sayyidna Musa (علیہ السلام) was instructed to strike it with his staff whenever they needed water and twelve springs of sweet water - three on each side - gushed out of it to serve the twelve tribes of Bani Isra'il, thus avoiding all disputes. At the end of their journeys wherever they camped, they found that the square stone was there already. (Qurtubi)
According to the present narration of this Hadith-ul-Futun, Sayyidna Ibn ` Abbas ؓ had attributed it to the Holy Prophet ﷺ . That Sayyidna Ibn ` Abbas ؓ did not tell this story on his own, or after hearing it from someone else is the correct view in my opinion which is supported by the following event:
When Sayyidna Mu'awyia ؓ heard this Hadith from Sayyidna Ibn ` Abbas ؓ ، he denied the truth of that part of the story which said that while the men of the Pharaoh were unable to find any clue which could lead them to the murderer of the Egyptian (i.e. Sayyidna Musa علیہ السلام), it was disclosed by the second Egyptian with whom the Isra'ili 6f the previous day was fighting. Sayyidna Mu'awyia's objection was that the Egyptian being ignorant of the previous day's murder could not have known and disclosed the name of Sayyidna Musa (علیہ السلام) as the murder. The only witness to the event was the Isra'i1i.
When Sayyidna Mu` awyia expressed his doubts about this part of the Hadith Sayyidna Ibn ` Abbas ؓ got angry and took the former by the hand and brought him to Sa'd Ibn Malik Zuhri and asked him if he remembered the occasion when the Holy Prophet ﷺ related the story about the murdered Egyptian. When Sa'd Ibn Malik replied in the affirmative he asked him, "Now tell me whether it was the Isra'ili or the Egyptian who brought information about the murderer to the Pharaoh"?, Sa'd Ibn Malik ؓ replied that it was the Egyptian because he had heard the Isra'ili say that the murder was committed by Sayyidna Musa (علیہ السلام) and reported the matter to the Pharaoh. Imam Nasa'i has reproduced this long Hadith in کتاب التفسیر of his larger book Al-Sunan al-Kubra.
Tabari and Ibn Abi Hatim have both reproduced this Hadith in detail in their Commentaries and have expressed the view that it is not مَرفُوع ( marfu' ) i.e. it is not mentioned by the Holy Prophet ﷺ but is in the words of Sayyidna Ibn ` Abbas ؓ عنہما which he has taken from those Isra'i1i traditions of Ka` b al-Ahbar whose reproduction and narration is permissible. It is true, however, that at places it contains sentences of the Holy Prophet ﷺ . Ibn Kathir has reproduced this Hadith in his Commentary and after giving his own arguments says that, like Tabari and Ibn Abi Hatim, Sheikh Abul Hajjaj Mizzi also believes that this tradition is مَوقُوف which means that it is a saying of Sayyidna Ibn ` Abbas ؓ and not of the Holy Prophet ﷺ .
The results, lessons and the great benefits to be obtained from the story of Sayyidna Musa (علیہ السلام)
The importance which the Qur'an attaches to the story of Sayyidna Musa (علیہ السلام) is evident from the fact that it is repeated frequently in several Surahs, the reason being that it contains numerous lessons for mankind, instances of high wisdom and unusual manifestation of the Supreme Power of Allah. All these things confirm a true believer in his beliefs, and provide for him practical and moral guidance. A brief account of some of these is given in the following paragraphs.
The Pharaoh's foolish plan and how Allah frustrated it
On being told that a boy born to the Isra'ilites would cause the overthrow of his Kingdom, the Pharaoh issued orders that all male children born among the Isra'ilies should be put to death. Later on for his personal and diplomatic reasons he modified those orders so that male children born in alternate years only were put to death. Allah had the power to bring about the birth of Sayyidna Musa (علیہ السلام) in the year in which the male children born to the Isra'ilies were spared, but He willed that the tyrant's brutal plan should recoil on himself. Therefore it was decreed that Sayyidna Musa (علیہ السلام) should be born in the year when the new born Isra'ili boys were to be put to death. Then Allah in His Supreme Wisdom created a situation in which the Pharaoh took Sayyidna Musa (علیہ السلام) under his care and brought him up in his own palace. While all the Isra'ili male children were being put to death lest any of them pose a threat to the Pharaoh's authority, Sayyidna Musa (علیہ السلام) grew up in the luxury of the royal palace where he was loved and respected by everyone.
Divine favours for the mother of Sayyidna Musa (علیہ السلام)
If Sayyidna Musa (علیہ السلام) had accepted the milk from any other wet-nurse he would have spent his early years in the Pharaoh's palace and his mother would have suffered great anguish at being separated from her son. Also he would have been nursed by an infidel woman. But an inscrutable decree of providence saved him from being nourished by an infidel woman and at the same time united him with his mother. The Pharaoh and his wife felt beholden to her and not only showered gifts on her but also gave her good remuneration for her services. By bringing Sayyidna Musa (علیہ السلام) to her own house she escaped the necessity of having to live in the Pharaoh's palace like any other servant. فَتَبَارَكَ اللَّـهُ أَحْسَنُ لْخَالِقِينَ
Good news for industrialists and traders
There is a Hadith according to which the Holy Prophet ﷺ said that an industrialist or a businessman who, while engaged in his trade also desired to win the good-will of Allah was like the mother of Sayyidna Musa (علیہ السلام) ، who nursed her own child and at the same time was paid for her services (Ibn Kathir). It means that if a mason who builds a mosque, a school or a building for public use is concerned only with his wages, he would receive it, but nothing more. But if he undertook to construct these buildings in preference to other jobs with the intention that these would be used for good purposes and would benefit pious persons then, like the mother of Sayyidna Musa (علیہ السلام) ، he would receive his wages as well as the religious benefit.
The chosen servants of Allah are gifted with a special attribute so that all who see them, love them
وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي
And I have cast love on you from Myself - 20:39.
This verse suggests that Allah bestows upon his chosen servants a special grace which causes all men, friend or foe, to love them. Of course, the prophets enjoy this grace to a much greater degree, but many saints are also known to have possessed it.
Why was the murder of the Egyptian by Sayyidna Musa (علیہ السلام) regarded as a sin?
When Sayyidna Musa (علیہ السلام) saw an Egyptian infidel fighting an Israili Muslim, he struck the former with a blow causing his death. He described this act as an act of Shaitan and prayed to Allah for forgiveness and Allah accepted his prayer.
Here is a point for consideration by jurists. This Egyptian was an infidel and a citizen of a non-Muslim state who had no peace agreement between him and Sayyidna Musa (علیہ السلام) . Also he could not be given the status of a ذِمِّی (Dhimmi: A non-Muslim under Muslim rule) who is entitled to full protection from the Muslims. He was a non-Muslim citizen of دار الحرب (Enemy country) and according to Muslim law killing such a person does not constitute a sin. So why was the murder of the Egyptian described as an act of Shaitan and a sin?
In none of the commentaries has this issue been brought up for consideration. Some time back, at the behest of Hadrat Maulana Ashraf ` Ali Thanavi (رح) began writing my book احکام القراٰن and when I came to this issue, I sought his guidance, and his explanation was that although there was no covenant between Sayyidna Musa (علیہ السلام) and the Egyptian nor did he enjoy the status of a Dhimmi (a non-Muslim citizen of a Muslim state) yet neither of them was the head of a state. They were both subjects of the Pharaoh and at peace with each other. This was for all practical purposes an implied covenant between the two of them. Thus the murder of the Egyptian was in the nature of violation of the implied compact and therefore a sin. And since the murder was not deliberate but accidental, it does not adversely affect the sanctity of his Prophethood. For this reason in pre-partition India when both the Muslims and the Hindus lived under the British rule, Hadrat Maulana Thanavi (رح) did not consider it lawful for the Muslims to take the life or property of a Hindu.
Helping the weak and public service have their own rewards both in this world and in the hereafter
When Sayyidna Musa (علیہ السلام) reached the outskirts of Madyan, he noticed two girls who stood aside because they were too weak to contend against men and water their goats. These girls were complete strangers to him and he himself was a homeless wanderer. But being a decent man he was prompted to come to their help. He watered their goats and by this act of kindness he gained the pleasure of Allah. And his worldly reward was that Sayyidna Shu'aib (علیہ السلام) gave him his daughter in marriage.
The philosophy and benefits of a situation in which one Messenger was an employee and the other an employer
Sayyidna Musa (علیہ السلام) came to the house of Sayyidna Shu'aib علیہ السلام an honoured guest. After sometime when he felt sufficiently secure from pursuit by the Pharaoh's soldiers, Sayyidna Shu'aib (علیہ السلام) at the suggestion of his daughter, offered him employment on wages. This offer embodies a deep philosophy from Allah and guidance for mankind.
First: Sayyidna Shu'aib (علیہ السلام) was a Prophet of Allah Ta` ala and it was not beyond his means to entertain a traveler for sometime without asking for recompense. But it seems that by prophetic wisdom he had perceived that being a person of noble character Sayyidna Musa (علیہ السلام) would not accept his hospitality much longer and would move to some other place where he might suffer hardship. He therefore made a straight offer of employment. Here is a lesson that it is not proper to become a burden on somebody's hospitality for long periods.
Second: Allah Ta` ala had chosen Sayyidna Musa (علیہ السلام) for the grant of prophethood, and although toil and hard labour are neither the pre-conditions for prophethood, nor can the prophethood be obtained by any amount of exertion and effort, because it is a pure gift from Allah, yet His Supreme Wisdom had decreed that the prophets should also undergo a period of strenuous physical labour as a means of character building and for reforming others. The life of Sayyidna Musa (علیہ السلام) had been spent in comfort and luxury and since he was destined to be a leader of mankind and to reform their moral life, his service with Sayyidna Shu'aib (علیہ السلام) was to accustom him to hard work and to prepare him for the great mission for which Allah had chosen him.
Third: Sayyidna Musa (علیہ السلام) was given the task of tending the flocks of goats of Sayyidna Shu'aib (علیہ السلام) . It is rather strange that many prophets have, at one time or the other, performed similar duties. Now a goat often breaks away from the main flock to the great annoyance of the shepherd. If he lets it stray it may be lost or even fall prey to a wolf, and if he punishes it, he may cause injury to the delicate animal. Therefore he has to be very patient with his flock. The same is the case with prophets; they can neither ignore the errant humanity nor can they be too severe in disciplining them. They have to conduct themselves with great patience and forbearance.
How to choose the best man for a job
The daughter of Sayyidna Shu'aib علیہ السلام suggested to her father that he should employ Sayyidna Musa (علیہ السلام) in his service as the latter was both strong and honest قوی ، امین . The word قَوِی (qawiyy: strong) is applied to a person who is strong and has ability to perform satisfactorily the duties which are entrusted to him, and (amin, honest) means that the record of his past life proves his honesty and integrity.
These two brief words, if considered in depth, cover all the qualities for selecting a person for different jobs and offices, public or private. In some cases even the detailed parameters laid down for the selection of employees in contemporary institutions are not so comprehensive as these two words are. Honesty, in particular, is something totally neglected today when selecting a candidate, the entire importance being given to academic degrees only. The corruption, disorder and mismanagement seen in public and private institutions at present is mainly caused by neglecting honesty and integrity in the employees. If a person is qualified and wise, but devoid of honesty, he may devise ways to protect himself from rules against his inefficiency and corruption. This is exactly what has rendered many public and private institutions inefficient and corrupt. Islam has therefore laid great emphasis on honesty and integrity, the blessings of which have been witnessed by the world through the centuries.
Difference between the approach of magicians and that of the prophets
The address which the Pharaoh delivered to his magicians in which he warned them of the threat to the country called for a patriotic response from the magicians, but they exploited the situation and negotiated their reward in case they gained victory over Sayyidna Musa (علیہ السلام) . On the other hand the prophets declare openly that they do not expect any reward for their services.
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ
I do not claim from you any reward for it - 26:109
Among the many factors for the success of their mission is the denial of all material rewards for their services. Nowadays the non- payment of remuneration to scholars, jurists, preachers etc. from Government sources has compelled them to accept payment for their services which, though permitted by the later jurists, has reduced the effectiveness of their mission.
Truth about the magic of the Egyptian magicians
The Egyptian magicians caused their sticks and ropes to appear as if they had really turned into snakes. The question is whether they were in reality turned into snakes. The Qur'an says:
Seemed to him, due to their magic as if they were running - 20:66.
This shows that they did not really become snakes, but it was some kind of mesmerism which cast a hypnotic spell on those present, to whom they appeared as running snakes. This, of course, does not mean that things or substances cannot be transformed by magic, but the Egyptian magicians did not possess these powers.
Division into tribes in matters of social life is not censurable
Islam has condemned the notion that regional, linguistic, ethnic and tribal divisions become the basis of nationalism. It has encouraged in all possible manners the elimination of all such differences and prejudices. The very foundation of Muslim polity rests on Islamic nationalism where people of diverse description, race, lineage and culture constitute one single nation. The first step which the Holy Prophet ﷺ took when laying down the foundations of the Islamic state at Madinah was to unite the Muhajirs and the Ansar into a single bond of brotherhood. In his last sermon (حجَّۃ الوداع) he laid down the rule, for all times to come, that prejudices and divisions based on geographical region, race and language are the idols which Islam has demolished. Nevertheless, their distinctions in the matters of social life have been duly recognized and permitted within reasonable limits. This is to avoid any hardship for the people due to the fact that the customs of living, dress, food etc. vary from one area to the other and from one tribe to another.
The Isra'ilites whom Sayyidna Musa (علیہ السلام) led out of Egypt were divided into twelve tribes and when crossing the river on their flight twelve passageways were cleared, one for each tribe. Similarly in the plain of Tih (the waterless desert where Bani Isra'il wandered for forty years) the stone, by a miracle shot forth twelve springs of water in order that the twelve tribes of Bani Isra'il might not engage in strife over the use of water.
Appointment of a deputy to manage the affairs of a community
When Sayyidna Musa (علیہ السلام) parted from his people in order to engage himself in prayers at the mount of Tur for thirty days, he appointed Sayyidna Harun (علیہ السلام) as his deputy during his absence and commanded his people to obey the latter in all matters, so that disputes and quarrels might not rise among them. This shows that when the head of a community or a family proceeds on a journey, he should, following the practice of the prophets, appoint a deputy to maintain order and discipline among them.
A disagreeable course of action may temporarily be adopted if it prevents disruption among Muslims
When Bani Isra'il started worshipping the calf during the absence of Sayyidna Musa (علیہ السلام) ، Sayyidna Harun (علیہ السلام) remonstrated with them but did not go to the extent of severing all relations with them and his justification was that any harsh action by him would have caused a split among the Bani Isra'il.
"I feared that you would say, 'You have caused discord among the children of Isra'il it and did not observe my advice". (20:94)
Sayyidna Musa (علیہ السلام) accepted this explanation and prayed to Allah in favour of his brother. It leads to the principle that it is permissible to take a lenient view against an evil as a temporary expediency to prevent discord and strife among Muslims.
A vital principle of Prophetic Mission
When ordering Sayyidna Musa and Sayyidna Harun (علیہم السلام) to go to Egypt and invite the Pharaoh to the path of righteousness, Allah also enjoined upon them to adopt a soft attitude toward him. فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ (So, speak to him in soft words. May be, he takes to the advice or fears [ Allah ] - 20:44). Here an important principle has been enunciated that those who wish to reform people and lead them to a life of virtue should always be gentle and amiable towards their opponents however obstinate and perverse they may be. By such methods alone can they be persuaded to give heed to the message brought to them by the prophets.
The Pharaoh, who claimed to be a god, was also absolutely guilty of the massacre of thousands of Isra'ili children just to safeguard his life and his Kingdom. But when Allah sent the two messengers to him, He gave them a guideline, namely that they should talk to him in a gentle and persuasive manner so that he might ponder and reflect on the message which they had brought to him. This guideline was emphasized in spite of the fact that Allah knew that the Pharaoh would never give up his obduracy nor his perverse ways. Here the intention was to bind the prophets to a conduct which might induce people to reflect and ultimately instill the fear of Allah in their hearts.
An unfortunate tendency is in vogue among the scholars of criticizing each other which they regard as a service to Islam. There is a need for curbing this tendency and the true teaching of Islam should be adopted.
They said, “Our Lord, we fear that he will hasten against us, or will become (more) rebellious (against You).”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Why was Sayyidna Musa (علیہ السلام) afraid?
The words إِنَّنَا نَخَافُ (We are afraid) signifies that here Sayyidna Musa (علیہ السلام) and Sayyidna Harun (علیہ السلام) expressed twofold fear before Allah. The first fear is pointed out by the word أَن يَفْرُطَ which means to cross all boundaries. So the meaning of the sentence is 'perhaps the Pharaoh would attack even before listening to us'. The other fear is mentioned with the words أَن يَطْغَىٰ - which means that Sayyidna Musa (علیہ السلام) was apprehensive that the Pharaoh might, after listening to his demands, become so refractory and perverse that he might speak about Allah in disrespectful terms.
It will be recalled that when prophethood was bestowed upon Sayyidna Musa (علیہ السلام) ، he had prayed to Allah to depute Sayyidna Harun (علیہ السلام) also to assist him in his mission, and Allah had accepted his prayer. At the same time Allah informed him سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُونَ إِلَيْكُمَا ' ("We make. your arm stronger through (the help of) your brother and will make for you the upper hand so they will not reach you (with any harm) "-28:35) and that whatever else he asked for was granted to him (قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ ) "You have been granted your request 0 Musa" - 20:36. Among the things granted to him was شرح صدر (heart at peace) which means that he was made immune to fear. So, when he had received such firm assurances from Allah, how does one explain the fear expressed by him in this verse. One answer to this question is that the promise of victory and security from harm is rather vague in that victory may refer to success in debate with the Pharaoh and his men. It can also be argued that victory could come only if the Egyptians heard his arguments and reasoning, and saw his miracles but there was this possibility also that they might attack him before he had laid his arguments before them. Besides, شرح صدر does not mean elimination of natural fear.
The second point is that fear of fearsome things is a natural instinct and even prophets are not free from it in spite of their complete faith in the promises of Allah. Sayyidna Musa (علیہ السلام) himself was afraid to pick up his staff when it turned into a snake therefore Allah re-assured him with the word لَا تَخَف (do not be afraid). On all such occasions Allah removed their fears by propitious tidings. Three other verses: فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ (So, he went out of it (the city) in a state of fear, waiting (for what comes next) - 28:21) and فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا (Then, next morning he was fearful, waiting [ for what comes next ] - 28:18) and فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ (So Musa concealed some fear in his heart - 20:67) can also be quoted expressing the same fear. It was this natural fear which persuaded the Holy Prophet ﷺ to migrate to Madinah and some of his Companions ؓ to migrate first to Abbysinia and later to Madinah. In the Battle of Ahzab the Muslims were so overawed by the strength of their enemies that they dug a trench as a protective measure even though Allah had promised them victory on numerous occasions. The truth is that while they did not have the least doubt about their ultimate victory, the fear which they felt was the result of a spontaneous human impulse in the face of danger, and the prophets being human are not immune to this impulse.
He said, “Do not be afraid. I AM surely with you both. I hear and I see.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Allah said,إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ "I am surely with you both. I hear and I see." - 20:46) Here the word "with you" is used in the sense of divine help and support which human senses cannot perceive.
Sayyidna Musa (علیہ السلام) called upon the Pharaoh to embrace the True Faith and also to deliver the Bani Isra'il from bondage
This shows that the prophets have the duty of guiding mankind towards their salvation as well as to liberate their people from worldly and economic bondages. Therefore, in this verse Sayyidna Musa (علیہ السلام) is reminded of both these duties.
God created everything; and everything is performing the functions assigned to it by Him
This point calls for some elucidation which is given in the following lines. The guidance which Allah gives to the prophets and which is in the nature of a duty imposed upon them is a special kind of guidance which is addressed only to human beings and Jinns who are gifted with intellect. There is also another kind of guidance known as guidance of Takwin (creation) which every created thing possesses. Allah has given to fire, water, earth and air, and their compounds a special kind of feeling and perception which are not of the same nature as given to human beings and Jinns. This is the reason why the laws governing things which are permissible and those which are forbidden do not apply to them. Through this feeling and perception Allah has assigned duties to all created things and in obedience to this command of Takwin and guidance, the earth, the sky and every other created thing is busy performing its allotted tasks. Air, water, fire and earth are all fulfilling the purpose for which they were created. They do not deviate from their destined course except by the command of Allah. And when He so commands the fire turns into a bed of flowers (as for Sayyidna Ibrahim علیہ السلام), and water acts as fire as for the people of Sayyidna Nuh أُغْرِقُوا فَأُدْخِلُوا نَارًا - 71:25). Who has taught a newly born baby to draw milk from its mother's breast or to cry when hungry or in pain? It is this same Divine guidance which every created thing receives without any formal training.
In brief, every created thing has been programmed, by Allah, with a guidance of Takwin (creation) which it is genetically bound to follow and deviating from the same is beyond its power. The other kind of guidance which is given to the human beings and to Jinns is not inherent in the nature and thus, is not compulsory but optional. It is this freedom of choice which renders them liable to reward for good deeds and to punishment for their sins. The verse
So, come to him and say, ‘We are the messengers of your Lord. So, let the children of Isrā’īl go with us, and do not persecute them. We have come to you with a sign from your Lord; and peace be upon the one who follows the guidance.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Allah said,إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ "I am surely with you both. I hear and I see." - 20:46) Here the word "with you" is used in the sense of divine help and support which human senses cannot perceive.
Sayyidna Musa (علیہ السلام) called upon the Pharaoh to embrace the True Faith and also to deliver the Bani Isra'il from bondage
This shows that the prophets have the duty of guiding mankind towards their salvation as well as to liberate their people from worldly and economic bondages. Therefore, in this verse Sayyidna Musa (علیہ السلام) is reminded of both these duties.
God created everything; and everything is performing the functions assigned to it by Him
This point calls for some elucidation which is given in the following lines. The guidance which Allah gives to the prophets and which is in the nature of a duty imposed upon them is a special kind of guidance which is addressed only to human beings and Jinns who are gifted with intellect. There is also another kind of guidance known as guidance of Takwin (creation) which every created thing possesses. Allah has given to fire, water, earth and air, and their compounds a special kind of feeling and perception which are not of the same nature as given to human beings and Jinns. This is the reason why the laws governing things which are permissible and those which are forbidden do not apply to them. Through this feeling and perception Allah has assigned duties to all created things and in obedience to this command of Takwin and guidance, the earth, the sky and every other created thing is busy performing its allotted tasks. Air, water, fire and earth are all fulfilling the purpose for which they were created. They do not deviate from their destined course except by the command of Allah. And when He so commands the fire turns into a bed of flowers (as for Sayyidna Ibrahim علیہ السلام), and water acts as fire as for the people of Sayyidna Nuh أُغْرِقُوا فَأُدْخِلُوا نَارًا - 71:25). Who has taught a newly born baby to draw milk from its mother's breast or to cry when hungry or in pain? It is this same Divine guidance which every created thing receives without any formal training.
In brief, every created thing has been programmed, by Allah, with a guidance of Takwin (creation) which it is genetically bound to follow and deviating from the same is beyond its power. The other kind of guidance which is given to the human beings and to Jinns is not inherent in the nature and thus, is not compulsory but optional. It is this freedom of choice which renders them liable to reward for good deeds and to punishment for their sins. The verse
Verily, it has been revealed to us that the punishment is for the one who denies and turns away.’”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Allah said,إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ "I am surely with you both. I hear and I see." - 20:46) Here the word "with you" is used in the sense of divine help and support which human senses cannot perceive.
Sayyidna Musa (علیہ السلام) called upon the Pharaoh to embrace the True Faith and also to deliver the Bani Isra'il from bondage
This shows that the prophets have the duty of guiding mankind towards their salvation as well as to liberate their people from worldly and economic bondages. Therefore, in this verse Sayyidna Musa (علیہ السلام) is reminded of both these duties.
God created everything; and everything is performing the functions assigned to it by Him
This point calls for some elucidation which is given in the following lines. The guidance which Allah gives to the prophets and which is in the nature of a duty imposed upon them is a special kind of guidance which is addressed only to human beings and Jinns who are gifted with intellect. There is also another kind of guidance known as guidance of Takwin (creation) which every created thing possesses. Allah has given to fire, water, earth and air, and their compounds a special kind of feeling and perception which are not of the same nature as given to human beings and Jinns. This is the reason why the laws governing things which are permissible and those which are forbidden do not apply to them. Through this feeling and perception Allah has assigned duties to all created things and in obedience to this command of Takwin and guidance, the earth, the sky and every other created thing is busy performing its allotted tasks. Air, water, fire and earth are all fulfilling the purpose for which they were created. They do not deviate from their destined course except by the command of Allah. And when He so commands the fire turns into a bed of flowers (as for Sayyidna Ibrahim علیہ السلام), and water acts as fire as for the people of Sayyidna Nuh أُغْرِقُوا فَأُدْخِلُوا نَارًا - 71:25). Who has taught a newly born baby to draw milk from its mother's breast or to cry when hungry or in pain? It is this same Divine guidance which every created thing receives without any formal training.
In brief, every created thing has been programmed, by Allah, with a guidance of Takwin (creation) which it is genetically bound to follow and deviating from the same is beyond its power. The other kind of guidance which is given to the human beings and to Jinns is not inherent in the nature and thus, is not compulsory but optional. It is this freedom of choice which renders them liable to reward for good deeds and to punishment for their sins. The verse
20:49
قَالَ فَمَنْ رَّبُّكُمَا یٰمُوْسٰی
He (Pharaoh) said, “Who then is the Lord of you two, O Mūsā?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Allah said,إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ "I am surely with you both. I hear and I see." - 20:46) Here the word "with you" is used in the sense of divine help and support which human senses cannot perceive.
Sayyidna Musa (علیہ السلام) called upon the Pharaoh to embrace the True Faith and also to deliver the Bani Isra'il from bondage
This shows that the prophets have the duty of guiding mankind towards their salvation as well as to liberate their people from worldly and economic bondages. Therefore, in this verse Sayyidna Musa (علیہ السلام) is reminded of both these duties.
God created everything; and everything is performing the functions assigned to it by Him
This point calls for some elucidation which is given in the following lines. The guidance which Allah gives to the prophets and which is in the nature of a duty imposed upon them is a special kind of guidance which is addressed only to human beings and Jinns who are gifted with intellect. There is also another kind of guidance known as guidance of Takwin (creation) which every created thing possesses. Allah has given to fire, water, earth and air, and their compounds a special kind of feeling and perception which are not of the same nature as given to human beings and Jinns. This is the reason why the laws governing things which are permissible and those which are forbidden do not apply to them. Through this feeling and perception Allah has assigned duties to all created things and in obedience to this command of Takwin and guidance, the earth, the sky and every other created thing is busy performing its allotted tasks. Air, water, fire and earth are all fulfilling the purpose for which they were created. They do not deviate from their destined course except by the command of Allah. And when He so commands the fire turns into a bed of flowers (as for Sayyidna Ibrahim علیہ السلام), and water acts as fire as for the people of Sayyidna Nuh أُغْرِقُوا فَأُدْخِلُوا نَارًا - 71:25). Who has taught a newly born baby to draw milk from its mother's breast or to cry when hungry or in pain? It is this same Divine guidance which every created thing receives without any formal training.
In brief, every created thing has been programmed, by Allah, with a guidance of Takwin (creation) which it is genetically bound to follow and deviating from the same is beyond its power. The other kind of guidance which is given to the human beings and to Jinns is not inherent in the nature and thus, is not compulsory but optional. It is this freedom of choice which renders them liable to reward for good deeds and to punishment for their sins. The verse
He (Mūsā) said, “Our Lord is the One who gave everything its due shape, then guided it.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (who gave everything its shape then guidance 20:50) refers to the guidance of Takwin (تکوینی ھدایت).
Sayyidna Musa (علیہ السلام) reminded the Pharaoh, at the first place, of those acts of Allah Ta` ala which are obviously done by Him alone and about which no one else could claim that he has performed them. The Pharaoh totally unable to refute this argument, and in his confusion asked Sayyidna Musa (علیہ السلام) a question which was designed to entangle him into giving a reply that would greatly offend the Egyptians. The question was: how did the people of bygone ages stand who all worshipped idols, and what was their fate? The Pharaoh's purpose was that if Sayyidna Musa (علیہ السلام) replied (as the Pharaoh surmised he would) that they were all misguided and deserving of Hell, then he could instigate his people against the latter. But the reply which Sayyidna Musa (علیہ السلام) gave was so wise and discreet that the Pharaoh's evil design was completely frustrated.
20:51
قَالَ فَمَا بَالُ الْقُرُوْنِ الْاُوْلٰی
He said, “Then, what is the status of the earlier generations?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (who gave everything its shape then guidance 20:50) refers to the guidance of Takwin (تکوینی ھدایت).
Sayyidna Musa (علیہ السلام) reminded the Pharaoh, at the first place, of those acts of Allah Ta` ala which are obviously done by Him alone and about which no one else could claim that he has performed them. The Pharaoh totally unable to refute this argument, and in his confusion asked Sayyidna Musa (علیہ السلام) a question which was designed to entangle him into giving a reply that would greatly offend the Egyptians. The question was: how did the people of bygone ages stand who all worshipped idols, and what was their fate? The Pharaoh's purpose was that if Sayyidna Musa (علیہ السلام) replied (as the Pharaoh surmised he would) that they were all misguided and deserving of Hell, then he could instigate his people against the latter. But the reply which Sayyidna Musa (علیہ السلام) gave was so wise and discreet that the Pharaoh's evil design was completely frustrated.
He replied, “The knowledge about those is with my Lord in a Book. My Lord does neither err nor forget.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Verse 51 tells us that the Pharaoh had asked the question regarding the end of earlier people. If Sayyidna Musa (علیہ السلام) had given a straightforward answer that they were misled and will go to Jahannam, then the Pharaoh would have got a chance to scorn that it was not just him whom Sayyidna Musa (علیہ السلام) was blaming but all their ancestors as well. Naturally such a situation would have created doubts in the minds of people. Therefore Sayyidna Musa (علیہ السلام) gave such an answer which was full of wisdom and did not give any chance to the Pharaoh for misleading the people. He said (as mentioned in verse 52) that only Allah knows their end. He never makes a mistake nor does He forget things. The words "My Lord does neither err" mean that it is inconceivable that Allah wills one thing and something different should happen.
(He is) the One who made the earth a cradle for you, and made in it pathways for you to move, and sent down water from the heavens; and We brought forth with it pairs of different vegetations :
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word ازواج (pairs) used in verse 53 is used here in the sense of "Kinds" or "Species", and the word is the plural of the word which means "different" or "diverse". The verse means that Allah has created so many kinds of plants that they are beyond human reckoning and each of them contains special properties which make them invaluable to man for his well-being. It is impossible for man to comprehend completely all the properties and uses of all the plants created by Allah Ta` ala. For centuries scientists have been working to find out all about them and researches have revealed a great deal about their properties. However it is impossible to claim that whatever we know at present is the last word.
Eat, and graze your cattle. Surely, in that there are signs for the people of understanding.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The next verse (54) says إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّأُولِي النُّهَىٰ (Surely, in that there are signs for the people of understanding. (20:54). The word النُّهَىٰ is the plural of نُھیَۃ (nuhyah) which is used in the same sense as عققل (aql: Intelligence) because it enables wise and intelligent persons to avoid harmful acts.
From this (dust) We created you, and in this we shall put you back, and from this We shall raise you up once again.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The composition of every human being contains, together with the seed, the earth of the place when he will be buried
The words مِنْهَا خَلَقْنَاكُمْ (From this We created you) in verse 55 means that Allah created you from the earth. This verse is addressed to all mankind although it is known that man is created from seed and not from earth, except Sayyidna 'Adam (علیہ السلام) who was created directly from earth. One possible explanation for this is that since Sayyidna 'Adam علیہ السلامٍ is the father of all mankind and was himself created from earth, therefore all his descendants have been similarly described. Others have said that the seed itself is made of earth therefore anything created from the seed is in fact created from the earth. According to Imam al-Qurtubi (رح) the text of the Qur'an clearly indicates that man is created from the earth.
And We showed him (Pharaoh) all Our signs, yet he rejected and refused.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The composition of every human being contains, together with the seed, the earth of the place when he will be buried
The words مِنْهَا خَلَقْنَاكُمْ (From this We created you) in verse 55 means that Allah created you from the earth. This verse is addressed to all mankind although it is known that man is created from seed and not from earth, except Sayyidna 'Adam (علیہ السلام) who was created directly from earth. One possible explanation for this is that since Sayyidna 'Adam علیہ السلامٍ is the father of all mankind and was himself created from earth, therefore all his descendants have been similarly described. Others have said that the seed itself is made of earth therefore anything created from the seed is in fact created from the earth. According to Imam al-Qurtubi (رح) the text of the Qur'an clearly indicates that man is created from the earth.
Said he, “Have you come to us to drive us out of our land with your sorcery, O Mūsā?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The composition of every human being contains, together with the seed, the earth of the place when he will be buried
The words مِنْهَا خَلَقْنَاكُمْ (From this We created you) in verse 55 means that Allah created you from the earth. This verse is addressed to all mankind although it is known that man is created from seed and not from earth, except Sayyidna 'Adam (علیہ السلام) who was created directly from earth. One possible explanation for this is that since Sayyidna 'Adam علیہ السلامٍ is the father of all mankind and was himself created from earth, therefore all his descendants have been similarly described. Others have said that the seed itself is made of earth therefore anything created from the seed is in fact created from the earth. According to Imam al-Qurtubi (رح) the text of the Qur'an clearly indicates that man is created from the earth.
We will, then, bring to you a similar sorcery. So, make an appointment between you and us for an even place, not to be backed out, neither by us nor by you.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By words مَكَانًا سُوًى(at an even place) in verse 58 the Pharaoh proposed that the contest between Sayyidna Musa (علیہ السلام) and his own magicians should be held at a place which should, as far as possible, be within easy access of the Egyptians, Sayyidna Musa (علیہ السلام) and the Bani Isra'il. The latter readily accepted this proposal and fixed the day and the time for the contest by suggesting۔
He (Mūsā) said, “Your appointment is the festival day, and the people should be assembled at forenoon.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى (Your appointment is the festival day and that the people are assembled at forenoon - 20:59). يَوْمُ الزِّينَةِ has been explained differently by different authorities. Some say it was a special festival when the Egyptians, attired in beautiful dresses, gathered outside the towns, while others say that it was a Saturday (' یوم السَّبت), and according to some others it was the tenth day of Muharram (عاشُورا).
The great advantage in fixing for the contest
It was a wise move on the part of Sayyidna Musa (علیہ السلام) to fix festival day as the day of contest when all Egyptians, high and low, were expected to assemble at an appointed place. There was also a point in fixing early forenoon as the time for the contest because this is the time when people, having finished their daily chores, are free to engage in other things. Also daylight and visibility are at their best in the early forenoon and people, while dispersing after witnessing a momentous event, spread the news far and wide. Thus when, with Allah's help, Sayyidna Musa (علیہ السلام) inflicted a crushing defeat on the Egyptian magicians, the story became known the same day to people living in far flung places.
Magic - its truth, forms and the rules governing it
For a detailed discussion on this subject reference may be made to the story of Harut and Marut in Surah Al-Baqarah at page 265 to 278 of Ma'ariful Qur'an vol. I.
So, Pharaoh turned back, and put his plot together, then came.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The words فَجَمَعَ كَيْدَهُ (and put his plot together) in verse 60 indicate that the Pharaoh assembled his magicians and their tools. According to Sayyidna Ibn ` Abbas ؓ there were seventy two magicians but others have put their number at figures which vary from four hundred to nine hundred thousand. Their leader was a blind man whose name was Sham` un (شمعُون).
Mūsā said to them, “Pity on you, do not fabricate a lie against Allah, lest He should destroy you with a punishment. And loser is he who fabricates a lie.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Sayyidna Miisa's I prophetic address to the magicians
Before the start of the contest Sayyidna Musa (علیہ السلام) addressed some words of friendly advice to the magicians to warn them of divine punishment if they persisted in denying God's miracles and other manifestations of His power. His actual words were:
Pity on you, do not fabricate a lie against Allah, lest He uproots you with a punishment. And loser is he who fabricates a lie - 20:61.
It was hardly to be expected that the magicians who had entered the field with all the might of the Pharaoh-behind them would pay any heed to Sayyidna Musa's (علیہ السلام) words of advice. However, the prophets and their followers possess a hidden power so that their plain and simple words penetrate the most unruly and perverse minds, and the address of Sayyidna Musa (علیہ السلام) caused discord and dissensions among the magicians, some of whom thought that these could not be the words of a magician but of a higher being and were therefore, against the contest. But others were adamant,
Then, they disputed among themselves in their matter, and kept their talk secret.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَتَنَازَعُوا أَمْرَهُم بَيْنَهُمْ (then, they disputed among themselves in their matter - 20:62), وَأَسَرُّوا النَّجْوَىٰ (and kept their talk secret - 20:62). Ultimately their unanimous decision was to proceed with the contest because, in their opinion, Sayyidna Musa (علیہ السلام) and Sayyidna Harun (علیہ السلام) were both magicians who wished to drive away the Pharaoh and his men from Egypt by their magic and to eradicate their ideal way of life. This decision of theirs is mentioned in verse 63 in the following words:
Said they, "Certainly, these two are sorcerers who wish to drive you out from your land and do away with your excellent way of life. (20:63)
The word مُثْلَىٰ is the feminine of which means "most excellent". The meaning is that the Egyptians believed that their religion which regarded the Pharaoh as god was the best and Sayyidna Musa (علیہ السلام) and Sayyidna Harun (علیہ السلام) wanted to destroy it and supplant their own religion in its place. The word طَرِیقَہ (translated in the text as 'way of life' ) is also used to describe the chiefs and leading citizens and according to Sayyidna Ibn ` Abbas ؓ and Sayyidna ` Ali ؓ the word has been used here in this sense namely that these two men wished to finish off all their leaders and important citizens and it was therefore, the duty of the Egyptian magicians to unite and use their best endeavours to defeat the enemy
So, make your plot firm and come forth in one row. Successful today is the one who prevails.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا (So, make your plot firm and forth in one row - 20:64). Formation of troops in ranks in battle has an unsettling effect on the enemy, so the Egyptian magicians arranged themselves in ranks for the contest.
They said, “O Mūsā, either you throw (first), or shall we be first to throw?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا (So, make your plot firm and forth in one row - 20:64). Formation of troops in ranks in battle has an unsettling effect on the enemy, so the Egyptian magicians arranged themselves in ranks for the contest.
He said, “Rather, you throw.” Then, suddenly their ropes and sticks seemed to him, due to their magic, as if they were running.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Egyptians were confident of their success and in a mood of complacency asked Sayyidna Musa (علیہ السلام) whether he would like to make the first move or whether they should initiate the contest. Sayyidna Musa (علیہ السلام) invited them to start the contest (Rather, you throw - 20:66) and there were several reasons for this. In the first place the Egyptians showed courage when they invited Sayyidna Musa (علیہ السلام) to open the battle and this offer called for an equally generous and chivalrous response. Secondly by making the offer the Egyptians showed their confidence in the outcome of the contest and implied as if they had already won it. On his side Sayyidna Musa (علیہ السلام) ، by his counter-offer, sought to convey to the Egyptians that he regarded the result of the game as a foregone conclusion in his own favour. And finally he wished to see the tricks of the Egyptians before he planned his own strategy. So, with these preliminaries over, the Egyptians cast their staffs and ropes on the ground and it appeared to the onlookers as if they had turned into snakes and were running about.
يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ (Their ropes and sticks seemed to him, due to their magic, as if they were running - 20:66). The verse shows that the Egyptian magicians had cast a hypnotic spell on the onlookers to whom it appeared that the staffs and the ropes had turned into snakes and were running about on the ground, whereas in fact no such transformation had taken place.
20:67
فَاَوْجَسَ فِیْ نَفْسِهٖ خِیْفَةً مُّوْسٰی
So, Mūsā concealed some fear in his heart.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ (So Musa concealed some fear in his heart - 20:67.). The sight of so many snakes crawling around evoked a sense of fear in Sayyidna Musa (علیہ السلام) which he did not reveal to anyone. Even if this fear was for his own personal safety then it can be regarded as a natural human reaction to a dangerous situation and does not conflict with the mission of prophethood. It is clear, however, that the fear which he felt was not for his own life. His apprehension was that if the immense crowd, which had assembled to see the contest, sensed that the Egyptian magicians had the upper hand then the purpose of his mission would be frustrated. These doubts and fears were dispelled when in the next verse Allah assured him لَا تَخَفْ إِنَّكَ أَنتَ الْأَعْلَىٰ (do not be scared. Certainly, you are to be the upper most - 20:68).
20:68
قُلْنَا لَا تَخَفْ اِنَّكَ اَنْتَ الْاَعْلٰی
We said, “Do not be scared. Certainly, you are to be the upper most.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ (So Musa concealed some fear in his heart - 20:67.). The sight of so many snakes crawling around evoked a sense of fear in Sayyidna Musa (علیہ السلام) which he did not reveal to anyone. Even if this fear was for his own personal safety then it can be regarded as a natural human reaction to a dangerous situation and does not conflict with the mission of prophethood. It is clear, however, that the fear which he felt was not for his own life. His apprehension was that if the immense crowd, which had assembled to see the contest, sensed that the Egyptian magicians had the upper hand then the purpose of his mission would be frustrated. These doubts and fears were dispelled when in the next verse Allah assured him لَا تَخَفْ إِنَّكَ أَنتَ الْأَعْلَىٰ (do not be scared. Certainly, you are to be the upper most - 20:68).
And throw what is in your right hand, and it will devour what they have concocted. What they have concocted is but a sleight of a magician. And the magician does not succeed wherever he comes from.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَأَلْقِ مَا فِي يَمِينِكَ (And throw what is in your right hand - 20:69). Allah commanded Sayyidna Musa (علیہ السلام) by means of a revelation (وحی) to cast down what he held in his right hand, and when he threw down his staff it turned into a huge snake and ate up all the imaginary snakes which the Egyptian magicians had produced by their magic.
Conversion to Islam and bowing in prostration by the Pharaoh's magicians
The Egyptian magicians who were masters of their art realized at once that what they had just witnessed was not magic but a miracle brought about by a Supreme Power. Consequently they fell in prostration and declared openly their faith in Allah - the God of Sayyidna Musa (علیہ السلام) and Sayyidna Harun (علیہ السلام) . According to some traditions these magicians did not raise their heads until they had seen a glimpse of heaven and hell. (رواہ عبد بن حمید و ابن ابی حاتم وابن ال؛منذر عن عکرمہ - روح)
So, the magicians were led (by the truth) to fall in prostration. They said, “We have (now) believed in the Lord of Hārūn and Mūsā.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَأَلْقِ مَا فِي يَمِينِكَ (And throw what is in your right hand - 20:69). Allah commanded Sayyidna Musa (علیہ السلام) by means of a revelation (وحی) to cast down what he held in his right hand, and when he threw down his staff it turned into a huge snake and ate up all the imaginary snakes which the Egyptian magicians had produced by their magic.
Conversion to Islam and bowing in prostration by the Pharaoh's magicians
The Egyptian magicians who were masters of their art realized at once that what they had just witnessed was not magic but a miracle brought about by a Supreme Power. Consequently they fell in prostration and declared openly their faith in Allah - the God of Sayyidna Musa (علیہ السلام) and Sayyidna Harun (علیہ السلام) . According to some traditions these magicians did not raise their heads until they had seen a glimpse of heaven and hell. (رواہ عبد بن حمید و ابن ابی حاتم وابن ال؛منذر عن عکرمہ - روح)
He (Pharaoh) said, “You have believed in him before I permit you. This man is in fact your master who has taught you the magic. So I will certainly cut off your hands and your legs from opposite sides, and will crucify you on the trunks of palm-trees, and you shall know whose punishment, out of us, is more severe and more lasting.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قَالَ آمَنتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ (He [ the Pharaoh ] said, "You have believed in him before I permit you" - 20:71). The Pharaoh, thus disgraced before a vast multitude, was furious and he stormed at the magicians how they dared accept the religion brought by Sayyidna Musa (علیہ السلام) without his prior permission. He suspected that they all were Sayyidna Musa's (علیہ السلام) pupils who taught them the magic and had accepted defeat in connivance with him.
فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَافٍ (I will certainly cut apart your hands and your legs from opposite sides - 20:71). The Pharaoh thus threatened his magicians with dire punishment. He said he would cut off their hands and feet from opposite sides i.e. first the right hand, then the left foot. This apparently was the mode of inflicting punishment under the laws of the Pharaoh. وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ (And will crucify you on the trunks of palm-trees - 20:71) He also said that after cutting off their hands and feet he would crucify them on the trunks of palm-trees where they would remain suspended until they died of starvation.
They said, “We will never prefer you over the clear signs that have come to us, and over Him who has created us. So, decide whatever you have to decide. You will decide only for this worldly life.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قَالُوا لَن نُّؤْثِرَكَ عَلَىٰ مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا (They said, "We will never prefer you over the clear signs that have come to us, and over Him who created us." - 20:72). The magicians, however, stood firm and did not waver in the face of the Pharaoh's threats. They told him plainly that they would not give him, nor anything he said, preference over the clear proofs and the miracles which Allah had shown to them. Sayyidna ` Ikrimah ؓ says that when the magicians prostrated themselves before Allah, He gave them a glimpse of the eminent places and the gifts which were to be their reward in Paradise. They confirmed their belief in the one God Who created the earth and the skies and rejected Pharaoh's claim to divinity: While neglecting the threats of the Pharaoh they further said: "So you do what you want and punish us in whatever manner you choose. And, "You can punish us as long as we live but when we die we will be out of your reach. On the other hand we are in the power of Allah both in this and after death, and His punishment is of greater concern to us".
We have put our faith in our Lord, so that He forgives us for our sins and for the magic you compelled us to perform. And Allah is the Best and Everlasting.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ (And the magic you had compelled us on - 20:73). The magicians now accused the Pharaoh of having forced them to practice magic else they would not have taken it up. Here a question may arise that the magicians came to the contest of their own free choice and had even negotiated beforehand their reward if they were victorious. How, then, could they justify their accusation that the Pharaoh had forced them to practice magic? A possible answer can be that whereas the magicians, to begin with, were tempted by promises of generous rewards for taking part in the contest they soon realized that they stood no chance against miracles and wanted to withdraw from the contest. It was then that the Pharaoh forced them to take up the challenge of Musa (علیہ السلام) . Another explanation is that under a law passed by the Pharaoh everybody was compelled to learn magic.
The propitious end of 'Asiyah ؓ ، the Pharaoh's wife
Qurtubi has mentioned in his commentary that while the contest between vice and virtue was in progress, the Pharaoh's wife kept herself informed of the minute to minute developments and when she learned that Sayyidna Musa (علیہ السلام) had emerged victorious, she at once declared her adherence to the True Faith. When the Pharaoh was informed of his wife's defection, he ordered that a huge rock be thrown upon her. When 'Asiyah saw the rock coming, she raised her eyes in supplication to Allah who took away her soul so that the rock fell on her lifeless body.
Surely whoever comes to his Lord as a sinner, for him there is Jahannam .:.. And whoever comes to Him as a believer ... for such people there are the highest ranks.... (20:74-76)
These words which refer to the Islamic beliefs and the hereafter have been spoken by the magician who only recently became Muslims and who had not yet been instructed about the principles and the obligations of the new faith.
It was the result of their brief association with Sayyidna Musa (علیہ السلام) that Allah, in an instant, revealed to them the mysteries of their new faith so that they gave scarce heed to Pharaoh's threats. Thus with the adoption of the religion of Allah they attained a state of sainthood which is given to others after long and assiduous exertions. Sayyidna Ibn ` Abbas and ` Ubaid Ibn ` Umair ؓ said it was a divine marvel that the magicians who started the day as infidels became saints before it ended. (Ibn Kathir)
Surely whoever comes to his Lord as a sinner, for him there is Jahannam .:.. And whoever comes to Him as a believer ... for such people there are the highest ranks.... (20:74-76)
These words which refer to the Islamic beliefs and the hereafter have been spoken by the magician who only recently became Muslims and who had not yet been instructed about the principles and the obligations of the new faith.
It was the result of their brief association with Sayyidna Musa (علیہ السلام) that Allah, in an instant, revealed to them the mysteries of their new faith so that they gave scarce heed to Pharaoh's threats. Thus with the adoption of the religion of Allah they attained a state of sainthood which is given to others after long and assiduous exertions. Sayyidna Ibn ` Abbas and ` Ubaid Ibn ` Umair ؓ said it was a divine marvel that the magicians who started the day as infidels became saints before it ended. (Ibn Kathir)
Surely whoever comes to his Lord as a sinner, for him there is Jahannam .:.. And whoever comes to Him as a believer ... for such people there are the highest ranks.... (20:74-76)
These words which refer to the Islamic beliefs and the hereafter have been spoken by the magician who only recently became Muslims and who had not yet been instructed about the principles and the obligations of the new faith.
It was the result of their brief association with Sayyidna Musa (علیہ السلام) that Allah, in an instant, revealed to them the mysteries of their new faith so that they gave scarce heed to Pharaoh's threats. Thus with the adoption of the religion of Allah they attained a state of sainthood which is given to others after long and assiduous exertions. Sayyidna Ibn ` Abbas and ` Ubaid Ibn ` Umair ؓ said it was a divine marvel that the magicians who started the day as infidels became saints before it ended. (Ibn Kathir)
And We revealed to Mūsā saying, “Set out with my servants at night, then make for them a dry path across the sea (with the strike of your staff), neither fearing to be caught up, nor having any fear (of drowning).”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The decisive defeat which he suffered in the contest between the right and wrong and between miracle and magic broke the power of the Pharaoh, and the Bani Isra'ile stood united under the leadership of Sayyidni Musa (علیہ السلام) . Allah now commanded Sayyidna Musa (علیہ السلام) to take his men out of Egypt. But this move was full of danger. First there was the risk of pursuit by the Pharaoh, and second the river, which they had no means of crossing, barred their flight. Allah dispelled both these fears from Sayyidna Musa (علیہ السلام) mind and told him to strike his staff on the surface of the water, and dry passageways would appear in the bed of the river over which they could all escape, thus frustrating Pharaoh's pursuit. This story has been narrated earlier under Hadith ul-Futun in this very Surah.
When the time came, Sayyidna Musa علیہ السلام struck the surface of water with his staff and masses of water stood asunder revealing twelve dry paths, as mentioned in Surah Ash-Shu` ara' فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ (And each part became like a big mountain- 26:63). The walls of water which divided the passages were so formed that those going on one road could see and talk to those travelling on other roads, thus imparting to them all a sense of security.
The number of the Ban' Isra'il who fled Egypt and the strength of the Pharaoh's army
According to Ruh ul-Ma` ani Sayyidna Musa (علیہ السلام) embarked on his journey towards the Red Sea with the Bani Isra'il soon after sunset. Earlier they had announced that one of their festivals was approaching which they would celebrate outside the city, and on this excuse, as well as to allay the suspicions of the Egyptians, they borrowed some jewellery from the Copts promising to return it after the festival. At that time Bani Isra'il numbered six hundred and three thousand, while another version puts their number at six hundred and seventy thousand. These figures, which may be exaggerated, have been taken from Isra'ilite traditions, but one thing appears certain, namely that they were divided into twelve very populous tribes. These large numbers were also a gift from Allah because the first arrivals in Egypt in the days of Sayyidna Yusuf (علیہ السلام) were just the twelve brothers. Now the twelve tribes of those twelve brothers which fled Egypt numbered well over six hundred thousand.
When the Pharaoh learned that the Bani Isra'il had taken flight, he assembled a large army of which the advance units consisted of seven hundred thousand horsemen and started off in pursuit. When the Bani Isra'il saw the river barring their way ahead and the Pharaoh hot on their heels, they cried out in despair. "Surely! We are caught". Sayyidna Musa (علیہ السلام) consoled them with the words إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ (With me is my Lord indeed. He will guide me - 26:62). Then by the command of Allah he struck his staff on the water and twelve dry passageways appeared on which the twelve tribes of Bani Isra'il crossed over to the other side in safety. The Pharaoh who saw all this was frightened but he urged his men on by declaring that the dry paths were formed because the river stopped flowing on account of the awe which it felt in his presence. Saying so, he spurred his horse into the river ordering his army to follow him. When they were all in the middle, Allah commanded the river to resume its flow and water covered them over. (Ruh ul-Ma` ani)
Then Pharaoh chased them with his troops. So, they were encircled by that (huge wave) from the sea which overwhelmed them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The decisive defeat which he suffered in the contest between the right and wrong and between miracle and magic broke the power of the Pharaoh, and the Bani Isra'ile stood united under the leadership of Sayyidni Musa (علیہ السلام) . Allah now commanded Sayyidna Musa (علیہ السلام) to take his men out of Egypt. But this move was full of danger. First there was the risk of pursuit by the Pharaoh, and second the river, which they had no means of crossing, barred their flight. Allah dispelled both these fears from Sayyidna Musa (علیہ السلام) mind and told him to strike his staff on the surface of the water, and dry passageways would appear in the bed of the river over which they could all escape, thus frustrating Pharaoh's pursuit. This story has been narrated earlier under Hadith ul-Futun in this very Surah.
When the time came, Sayyidna Musa علیہ السلام struck the surface of water with his staff and masses of water stood asunder revealing twelve dry paths, as mentioned in Surah Ash-Shu` ara' فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ (And each part became like a big mountain- 26:63). The walls of water which divided the passages were so formed that those going on one road could see and talk to those travelling on other roads, thus imparting to them all a sense of security.
The number of the Ban' Isra'il who fled Egypt and the strength of the Pharaoh's army
According to Ruh ul-Ma` ani Sayyidna Musa (علیہ السلام) embarked on his journey towards the Red Sea with the Bani Isra'il soon after sunset. Earlier they had announced that one of their festivals was approaching which they would celebrate outside the city, and on this excuse, as well as to allay the suspicions of the Egyptians, they borrowed some jewellery from the Copts promising to return it after the festival. At that time Bani Isra'il numbered six hundred and three thousand, while another version puts their number at six hundred and seventy thousand. These figures, which may be exaggerated, have been taken from Isra'ilite traditions, but one thing appears certain, namely that they were divided into twelve very populous tribes. These large numbers were also a gift from Allah because the first arrivals in Egypt in the days of Sayyidna Yusuf (علیہ السلام) were just the twelve brothers. Now the twelve tribes of those twelve brothers which fled Egypt numbered well over six hundred thousand.
When the Pharaoh learned that the Bani Isra'il had taken flight, he assembled a large army of which the advance units consisted of seven hundred thousand horsemen and started off in pursuit. When the Bani Isra'il saw the river barring their way ahead and the Pharaoh hot on their heels, they cried out in despair. "Surely! We are caught". Sayyidna Musa (علیہ السلام) consoled them with the words إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ (With me is my Lord indeed. He will guide me - 26:62). Then by the command of Allah he struck his staff on the water and twelve dry passageways appeared on which the twelve tribes of Bani Isra'il crossed over to the other side in safety. The Pharaoh who saw all this was frightened but he urged his men on by declaring that the dry paths were formed because the river stopped flowing on account of the awe which it felt in his presence. Saying so, he spurred his horse into the river ordering his army to follow him. When they were all in the middle, Allah commanded the river to resume its flow and water covered them over. (Ruh ul-Ma` ani)
20:79
وَاَضَلَّ فِرْعَوْنُ قَوْمَهٗ وَمَا هَدٰی
Pharaoh held his people astray, and did not show them the right path.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The decisive defeat which he suffered in the contest between the right and wrong and between miracle and magic broke the power of the Pharaoh, and the Bani Isra'ile stood united under the leadership of Sayyidni Musa (علیہ السلام) . Allah now commanded Sayyidna Musa (علیہ السلام) to take his men out of Egypt. But this move was full of danger. First there was the risk of pursuit by the Pharaoh, and second the river, which they had no means of crossing, barred their flight. Allah dispelled both these fears from Sayyidna Musa (علیہ السلام) mind and told him to strike his staff on the surface of the water, and dry passageways would appear in the bed of the river over which they could all escape, thus frustrating Pharaoh's pursuit. This story has been narrated earlier under Hadith ul-Futun in this very Surah.
When the time came, Sayyidna Musa علیہ السلام struck the surface of water with his staff and masses of water stood asunder revealing twelve dry paths, as mentioned in Surah Ash-Shu` ara' فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ (And each part became like a big mountain- 26:63). The walls of water which divided the passages were so formed that those going on one road could see and talk to those travelling on other roads, thus imparting to them all a sense of security.
The number of the Ban' Isra'il who fled Egypt and the strength of the Pharaoh's army
According to Ruh ul-Ma` ani Sayyidna Musa (علیہ السلام) embarked on his journey towards the Red Sea with the Bani Isra'il soon after sunset. Earlier they had announced that one of their festivals was approaching which they would celebrate outside the city, and on this excuse, as well as to allay the suspicions of the Egyptians, they borrowed some jewellery from the Copts promising to return it after the festival. At that time Bani Isra'il numbered six hundred and three thousand, while another version puts their number at six hundred and seventy thousand. These figures, which may be exaggerated, have been taken from Isra'ilite traditions, but one thing appears certain, namely that they were divided into twelve very populous tribes. These large numbers were also a gift from Allah because the first arrivals in Egypt in the days of Sayyidna Yusuf (علیہ السلام) were just the twelve brothers. Now the twelve tribes of those twelve brothers which fled Egypt numbered well over six hundred thousand.
When the Pharaoh learned that the Bani Isra'il had taken flight, he assembled a large army of which the advance units consisted of seven hundred thousand horsemen and started off in pursuit. When the Bani Isra'il saw the river barring their way ahead and the Pharaoh hot on their heels, they cried out in despair. "Surely! We are caught". Sayyidna Musa (علیہ السلام) consoled them with the words إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ (With me is my Lord indeed. He will guide me - 26:62). Then by the command of Allah he struck his staff on the water and twelve dry passageways appeared on which the twelve tribes of Bani Isra'il crossed over to the other side in safety. The Pharaoh who saw all this was frightened but he urged his men on by declaring that the dry paths were formed because the river stopped flowing on account of the awe which it felt in his presence. Saying so, he spurred his horse into the river ordering his army to follow him. When they were all in the middle, Allah commanded the river to resume its flow and water covered them over. (Ruh ul-Ma` ani)
O children of Isrā’īl , We delivered you from your enemy and appointed for you the right side of the mount Tūr (Sinai), and sent down for you the Mann and Salwā :
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ (And appointed for you the right side of the mount Tur. (20:80) ) After their deliverance from the threat of the Pharaoh, and when they were safe across the river, Allah made a promise to Sayyidna Musa (علیہ السلام) and through him to the Bani Isra'il that they should move to the right side of the mount of Tur so that Sayyidna Musa (علیہ السلام) might be given the Torah and so that they might witness him speak with Allah.
وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ (And sent down for you the Mann and Sa1w. - 20:80) This incident occurred when, having crossed the river, they were commanded to enter a sacred city, but they refused and as punishment they were confined to a valley which is known as the valley of Tih (Sinai). They stayed there for forty years and in spite of the punishment which they were undergoing they continued to receive gifts from Allah, and the Mann and Salwa (a special kind of food) was one such gifts which was given to them for their sustenance.
Eat from the good things We have provided to you, and do not exceed the limits in it, lest My wrath should descend on you. The one upon whom My wrath descends certainly falls into destruction.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ (And appointed for you the right side of the mount Tur. (20:80) ) After their deliverance from the threat of the Pharaoh, and when they were safe across the river, Allah made a promise to Sayyidna Musa (علیہ السلام) and through him to the Bani Isra'il that they should move to the right side of the mount of Tur so that Sayyidna Musa (علیہ السلام) might be given the Torah and so that they might witness him speak with Allah.
وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ (And sent down for you the Mann and Sa1w. - 20:80) This incident occurred when, having crossed the river, they were commanded to enter a sacred city, but they refused and as punishment they were confined to a valley which is known as the valley of Tih (Sinai). They stayed there for forty years and in spite of the punishment which they were undergoing they continued to receive gifts from Allah, and the Mann and Salwa (a special kind of food) was one such gifts which was given to them for their sustenance.
Surely I am the Most-Forgiving for him who repents and believes and acts righteously, then follows the right path.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ (And appointed for you the right side of the mount Tur. (20:80) ) After their deliverance from the threat of the Pharaoh, and when they were safe across the river, Allah made a promise to Sayyidna Musa (علیہ السلام) and through him to the Bani Isra'il that they should move to the right side of the mount of Tur so that Sayyidna Musa (علیہ السلام) might be given the Torah and so that they might witness him speak with Allah.
وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ (And sent down for you the Mann and Sa1w. - 20:80) This incident occurred when, having crossed the river, they were commanded to enter a sacred city, but they refused and as punishment they were confined to a valley which is known as the valley of Tih (Sinai). They stayed there for forty years and in spite of the punishment which they were undergoing they continued to receive gifts from Allah, and the Mann and Salwa (a special kind of food) was one such gifts which was given to them for their sustenance.
20:83
وَمَاۤ اَعْجَلَكَ عَنْ قَوْمِكَ یٰمُوْسٰی
“What has caused you to hurry before your people, O Mūsā?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Sayyidna Musa (علیہ السلام) and the Bani Isra'il, having escaped the Pharaoh's wrath and having crossed the river in safety, proceeded on their journey. Soon they came upon a people who worshipped idols. They said to Sayyidna Musa "These people have adopted the idols as their gods who are visible as well as tangible. Do give us also a god whom we can see and touch.", Sayyidna Musa علیہ السلام replied,إِنَّكُمْ قَوْمٌ تَجْهَلُونَ ﴿138﴾ إِنَّ هَـٰؤُلَاءِ مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَاطِلٌ مَّا كَانُوا يَعْمَلُونَ ﴿139﴾ ("You are really an ignorant people. at these people are in, is sure to be destroyed; and false is what they are doing." - 7:138-139.)
It was then that Allah commanded Sayyidna Musa (علیہ السلام) to bring his people to the mount of Tur where he would receive the Book Torah which would be a code and a policy document for all of them. However, he would have to prepare himself to receive the Torah by observing a fast for thirty days and thirty nights continuously. This period was later extended by a further ten days so that the total period of fasting was forty days and forty nights. Then Sayyidna Musa (علیہ السلام) led his people towards the mount of Tur, but in his eagerness to receive the Torah he hastened ahead so that he could complete his prayers and fasts for the prescribed period of thirty days as early as possible. He appointed Sayyidna Harun (علیہ السلام) to be his deputy during his absence. The Bani Isra'il continued the journey at their leisurely pace while he pushed on hoping that they would join him in due course near the mount of Tur. In the meanwhile Samiri, by his wiles, seduced them into adopting the calf as the object of their worship and thus divided them into three factions. This unfortunate development seriously impeded their progress towards the Tur.
Allah questioned Sayyidna Musa (علیہ السلام) about his haste and the wisdom behind the question
When Sayyidna Musa (علیہ السلام) appeared before Divine Presence, Allah questioned him as to why he had hastened ahead of his people. The obvious purpose of the question was to inform Sayyidna Musa (علیہ السلام) of the mischief into which his people had fallen while he himself, unaware of what had happened in his absence, was expecting their arrival at the Tur (Ibn Kathir). On the other hand, according to Ruh ul-Maani, the question contained an implied rebuke to Sayyidna Musa (علیہ السلام) on his haste which deprived his people of his supervision and enabled Samiri to mislead them. His position as a prophet made it incumbent on him to stay with his people and keep a watchful eye on them and their activities. The learned commentator has further observed that this question implied an indication that a leader should remain behind his people when travelling with them, as Allah Ta` ala had ordered but to bring his people out of the city and to remain at their back وَاتَّبِعْ أَدْبَارَهُمْ (follow them at the rear -15:65)
Sayyidna Musa (علیہ السلام) ، ignorant of Samiri's mischief, answered the question put to him by Allah that his haste was the result of his ardent desire to fulfill Allah's command without loss of time so as to deserve His greater favour, and that his people were close behind him and might arrive at any time. It was at that moment that Allah informed him of the evil that had befallen his people and the part played by Samiri in bringing it about.
He said, “Here they are just behind me, and I hurried towards You, my Lord, so that You be pleased.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Sayyidna Musa (علیہ السلام) and the Bani Isra'il, having escaped the Pharaoh's wrath and having crossed the river in safety, proceeded on their journey. Soon they came upon a people who worshipped idols. They said to Sayyidna Musa "These people have adopted the idols as their gods who are visible as well as tangible. Do give us also a god whom we can see and touch.", Sayyidna Musa علیہ السلام replied,إِنَّكُمْ قَوْمٌ تَجْهَلُونَ ﴿138﴾ إِنَّ هَـٰؤُلَاءِ مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَاطِلٌ مَّا كَانُوا يَعْمَلُونَ ﴿139﴾ ("You are really an ignorant people. at these people are in, is sure to be destroyed; and false is what they are doing." - 7:138-139.)
It was then that Allah commanded Sayyidna Musa (علیہ السلام) to bring his people to the mount of Tur where he would receive the Book Torah which would be a code and a policy document for all of them. However, he would have to prepare himself to receive the Torah by observing a fast for thirty days and thirty nights continuously. This period was later extended by a further ten days so that the total period of fasting was forty days and forty nights. Then Sayyidna Musa (علیہ السلام) led his people towards the mount of Tur, but in his eagerness to receive the Torah he hastened ahead so that he could complete his prayers and fasts for the prescribed period of thirty days as early as possible. He appointed Sayyidna Harun (علیہ السلام) to be his deputy during his absence. The Bani Isra'il continued the journey at their leisurely pace while he pushed on hoping that they would join him in due course near the mount of Tur. In the meanwhile Samiri, by his wiles, seduced them into adopting the calf as the object of their worship and thus divided them into three factions. This unfortunate development seriously impeded their progress towards the Tur.
Allah questioned Sayyidna Musa (علیہ السلام) about his haste and the wisdom behind the question
When Sayyidna Musa (علیہ السلام) appeared before Divine Presence, Allah questioned him as to why he had hastened ahead of his people. The obvious purpose of the question was to inform Sayyidna Musa (علیہ السلام) of the mischief into which his people had fallen while he himself, unaware of what had happened in his absence, was expecting their arrival at the Tur (Ibn Kathir). On the other hand, according to Ruh ul-Maani, the question contained an implied rebuke to Sayyidna Musa (علیہ السلام) on his haste which deprived his people of his supervision and enabled Samiri to mislead them. His position as a prophet made it incumbent on him to stay with his people and keep a watchful eye on them and their activities. The learned commentator has further observed that this question implied an indication that a leader should remain behind his people when travelling with them, as Allah Ta` ala had ordered but to bring his people out of the city and to remain at their back وَاتَّبِعْ أَدْبَارَهُمْ (follow them at the rear -15:65)
Sayyidna Musa (علیہ السلام) ، ignorant of Samiri's mischief, answered the question put to him by Allah that his haste was the result of his ardent desire to fulfill Allah's command without loss of time so as to deserve His greater favour, and that his people were close behind him and might arrive at any time. It was at that moment that Allah informed him of the evil that had befallen his people and the part played by Samiri in bringing it about.
He said, “We have then put your people to test after you (left them) and Sāmiriyy has misguided them.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Who was Samiri?
Some people have said that Samiri was an Egyptian Copt who lived next door to Sayyidna Musa (علیہ السلام) and had accepted the True Faith. When Sayyidna Musa (علیہ السلام) took the Bani Isra'i out of Egypt he also joined the exodus. Others have said that he was the chief of one of the clans of Bani Isra'il called Samira which is still well-known in Syria. According to Sayyidna Said Ibn Jubair ؓ he was a Persian from the Kirman province. Sayyidna Ibn ` Abbas ؓ says that he belonged to a nation of cow-worshippers who somehow reached Egypt and pretended to join the religion of Bani Isra'il whereas in actual fact he was an hypocrite (Qurtubi). Another version is that he was a Hindu from India who worshipped cows, adopted the religion of Sayyidna Musa Ali truly, and later returned to his infidel faith, or had accepted the true faith in hypocrisy. Samiri's name, as generally believed, was Musa Ibn Zafar. Ibn Jarir has related from Sayyidna Ibn ` Abbas ؓ that Samiri was born in the year when under the orders of the Pharaoh all male Isra'ili children were to be killed. His mother, fearing the worst, put him in the hallow of a cave and covered its mouth. She would visit him from time to time and feed him as best as she could. On the other hand Allah appointed Jibra'il (علیہ السلام) to look after the child and provide him nourishment. Jibra'il (علیہ السلام) brought honey on one finger, butter on the second finger and milk on the third finger which he fed to the child. He lived in the cave until he grew to manhood and, as has already been narrated above, became an unbeliever, involved the Bani Isra'il in a great disaster and himself suffered a terrible fate as a punishment from Allah. A poet has made a reference to this story in the following two couplets:
اذا المرء لم یخلق سعیدا تحیَّت عقول مربّیہ و خاب المؤمل
If a person is not fortunate in his birth then the minds of those who bring him up are bewildered and those who attach high hopes on him are disillusioned. Lo! The Musa whom Jibra'il brought up became an infidel and the Musa who was raised by the Pharaoh became the Prophet of Allah.
So, Mūsā went back to his people, angry and sad. He said, “O my people, did your Lord not promise you a good promise? Did then the time become too long for you, or did you wish that wrath from your Lord befalls you, and hence you broke your promise to me?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا (Did your Lord not promise you a good promise? - 20:86) Sayyidna Musa (علیہ السلام) returned to his people full of sorrow and anger. First of all he reminded them of the promise which Allah had made to them that He would give them a Book for their guidance by adhering to which they could achieve all their worldly and religious objectives. He said that it was for the purpose of receiving the Book that he had started out with them for the mount of Tur.
أَفَطَالَ عَلَيْكُمُ الْعَهْدُ (Did then the time become too long for you? - 20:86) Not much time had elapsed on Allah's promise and it is inconceivable that the Bani Isra'il could have forgotten it, or if they remembered it, there was no reason for them to despair of its fulfillment on account of delay, thus providing for themselves justification for the worship of the calf.
أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ (Or did you wish that wrath from your Lord befalls you? - 20:86) But since neither of the two eventualities mentioned above could be contemplated, the only conclusion was that they knowingly and of their own choice invited the wrath of Allah.
They said, “We did not break our promise to you of our own accord, but we were burdened with loads from the ornaments of the people;so we threw them, and thus did Sāmiriyy cast.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا (They said, "We did not back out of our own volition, of the promise made to you". - 20:87) The excuse which the Bani Isra'il offered for adopting the worship of the calf was that they did not do so of their own choice but merely followed Sas example.
وَلَـٰكِنَّا حُمِّلْنَا أَوْزَارًا مِّن زِينَةِ الْقَوْمِ (But we were burdened with loads from the ornaments of the people. - 20:87) The word أَوْزَارًا (awzar) is the plural of وزر (wizr) which means "burden". On the Day of Judgment everybody will carry his bundle of sins on his shoulders just as one carries a load; therefore the sin is also termed as 'wizr' (load). The word زینہ means ornament and قوم (the people) refers to the Egyptians from whom Bani Isra'il had borrowed the ornaments on the pretext of wearing them on their festival day, but which they did not return to their owners and carried with them on their flight from Egypt. These ornaments have been described as اوزار in the sense of "sins" because these were borrowed articles and by not returning them to their lawful owners the Bani Isra'il had committed a sin. From the hadith ul-futun which has been reproduced in detail in the earlier pages it would appear that Sayyidna Harun علیہ السلام warned them about their guilt and directed them to throw all the ornaments in a pit. According to some other versions it was Samiri who told them that by holding on to something which did not belong to them they were committing a sin and advised them to throw all the ornaments in a pit, which they did.
When does the property of infidels become lawful for the Muslims?
The non-Muslims who live in a Muslim state and abide by its laws they are known as Dhimmis. Such people as well as those infidels who have entered into a treaty with the Muslims remain in full control of their properties and it is not lawful for the Muslims to deprive them of any part of it. However, the properties of those infidels who are neither Dhimmis nor have any treaty with the Muslims, and who are described by the jurists as (an infidel belonging to enemy country) are lawful for the Muslims.
That being so why did Sayyidna Harun (علیہ السلام) describe the ornaments borrowed by the Bani Isra'il from the Egyptians as a burden, meaning sin, and ordered them to throw everything in a pit? One explanation, which a majority of commentators have given is that the properties of infidels of an enemy state carried the same status as that of spoils of war. The law governing the spoils of war before the promulgation of the Islamic code was that while the Muslims could forcibly dispossess the infidels of their properties, they were forbidden to use them for their personal benefits. All the spoils of war (مالِ غنِمَت) thus acquired were collected and placed on a mound as offering where a fire from the sky - such as lightning - consumed them and this was a sign that Allah approved their war against the unbelievers. On the other hand if the fire did not consume offering (the spoils of war) it was considered that Allah did not approve their war so that the spoils were regarded as inauspicious and nobody ever approached them. Under the Islamic Shari'ah some of the old laws were relaxed and as a result Muslims were permitted to use the spoils of war for their own benefit. A Hadith on this issue appears in Sahih of Muslim. According to the laws, in force then, even if the ornaments borrowed by the Bani Isra'il from the Egyptians were considered as spoils of war, those could not have been allowed for the personal benefit of Bani Isra'il. That is why everything was thrown into the pit under the orders of Sayyidna Harun (علیہ السلام) .
The research conducted by Imam Muhammad (رح) on this issue from a Juristic point of view is given in his book,: and its commentary by Sarakhsi. His conclusions are very weighty and closest to the truth, namely that the property of a harbi (infidel belonging to an enemy country) cannot be treated as spoils of war in every case. In order to be so treated, and thereby become lawful for the Muslims, it must have been acquired by sword in the course of a proper religious war (jihad). On the other hand the property of a harbi (a citizen of an enemy state) which has been acquired otherwise than in a religious war cannot be treated as spoils of war. Such properties are however termed as فَییء (fai' ) which can be used lawfully by the Muslims only with the consent of the owner. Taxes imposed by an Islamic state and paid by the infidels voluntarily fall in the definition of fai' and their use is permissible even though they have not been acquired in the course of a religious war.
The ornaments borrowed by the Bani Isra'il did not fall in either of these two categories. They could not be described as fai' because they were borrowed from the Egyptians who did not transfer their ownership to Bani Isra'il, nor could they be considered as spoils of war because they were not taken in the course of a religious war. Thus according to the Islamic Shari'ah the Bani Isra'il could not have lawfully used the ornaments for their personal benefit.
It is well-known that when the Holy Prophet ﷺ decided to migrate to Madinah, he had with him many valuables which the infidels of Arabia had entrusted to him for safe custody because they had full faith in his honesty and integrity and had, in recognition of these qualities, bestowed upon him the title of Amin ( اَمِین۔ honest). He was so solicitous about these deposits that he placed them in the hands of Sayyidna ` Ali ؓ and specifically directed him to restore them to their rightful owners before migrating to Madinah. This clearly shows that it is not lawful for Muslims to appropriate, for their personal use, the valuables belonging to non-Muslims.
The word فَقَذَفنٰھَا - means, "we cast away the ornaments". According to the hadtth-ul-futun (narrated earlier in detail) this was done under the orders of Sayyidna Harun (علیہ السلام) while some other versions say that Samiri cajoled the Bani Isra'il into throwing the ornaments in the pit. It is quite possible that both these versions are true (as appears below).
فَكَذَٰلِكَ أَلْقَى السَّامِرِيُّ (So did throw Samiri - 20:87) It appears from the hadith-ul-futun related by Sayyidna ` Abdullah Ibn ` Abbas ؓ (reported in earlier pages) that after the Bani Isra'il had thrown away all the ornaments, Sayyidna Harun (علیہ السلام) ordered a big fire to be lit in the pit which melted them and left them in one solid piece. The decision as to the disposal of this precious metal was deferred till the return of Sayyidna Musa' (علیہ السلام) . After all this had happened Samiri approached Sayyidna Harun (علیہ السلام) . He had something in his closed fists and sought permission to throw it in the pit. Sayyidna Harun (علیہ السلام) thinking that he held some ornaments in his fists permitted him to cast them in the pit. Then Samiri said, "I will certainly throw it, but first I want you to pray to God that a wish which I have may be granted." Sayyidna Harun (علیہ السلام) ، unaware of the evil which he planned, prayed to Allah in his behalf, and Samiri opened his hands and threw what he held in the pit. It was not ornaments but only dust from under the hoof marks of the horse of Jibra'il (علیہ السلام) which Samiri had collected after he observed that signs of life appeared in the dust under the hoof marks of the horse. Aided by Shaitan he now wished to put life into a calf by means of this dust. Nevertheless, whether it was the result of the miraculous property of the dust or whether it was a consequence of the prayer of Sayyidna Harun (علیہ السلام) in behalf of Samiri, the molten lump of gold and silver assumed the form of a calf and started making bovine sounds. There are other traditions also which relate that it was Samiri himself who persuaded the Bani Isra'il to throw the ornaments in the pit after which he carved the molten metal in the shape of a calf which had no life. He then sprinkled on it the dust from the hoof marks of the mount of Sayyidna Jibra'il (علیہ السلام) and it became a living calf. All these and similar stories which are based on Isra'ilite traditions have been related by Qurtubi in his commentary and by other writers as well. These traditions cannot be wholly relied upon, yet at the same time we do not possess sufficient ground to disprove them either.
Then he brought forth for them a calf, which was (merely) a body with a lowing sound. Then they said, “This is your god and the god of Mūsā, and he (Mūsā) erred.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ (So he brought forth for them a calf, a body with a lowing sound. - 20:88) Some Commentators maintain that it was only a body without life and that the sound was produced by a special contrivance. But the majority of commentators believe that the calf in fact possessed signs of life.
فَقَالُوا هَـٰذَا إِلَـٰهُكُمْ وَإِلَـٰهُ مُوسَىٰ فَنَسِيَ (Then they said, "This is your god and the god of Musa, and he erred." - 20:88) Having carved a calf which could also produce a sound, Samiri and his friends said to the Bani Isra'il", "Here is your god and the god of Musa. It seems Musa (علیہ السلام) has forgotten, that is why he has gone elsewhere in search of god".
Have they not been seeing that it did not respond to them (even) with a word, nor did it have power to harm or benefit them?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا (Do they not then see that it does not respond to them with a word, nor does it have power to harm or benefit them? - 20:89) The excuses put forward by the Bani Isra'il before Sayyidna Musa (علیہ السلام) for the evil deeds end with the previous verse. In this verse Allah reminds them of their folly by pointing out to them that even if the calf had life and made bovine noises would that be sufficient reason to adopt it as the object of their worship? They were well aware that it could not answer their prayers nor had it the power to harm them or to benefit them.
Hārūn had already said to them, “O my people, you have only been led astray with it, and your Lord is the RaHmān (All-Merciful). So follow me and obey my command.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When the Bani Isra'il were smitten with the mischief of calf-worship Sayyidna Harun (علیہ السلام) as the deputy of Sayyidna Musa (علیہ السلام) remonstrated with them but to no avail. They split into three factions. Those who remained loyal to Sayyidna Harun (علیہ السلام) and refused to be misled by Samiri and who numbered, according to Qurtubi, twelve thousand. The second faction adopted calf-worship with the reservation that if Sayyidna Musa (علیہ السلام) ، on his return, forbade them they would give it up. The third faction consisted of zealots who believed that Sayyidna Musa علیہ السلام would approve of their action and would himself join them in calf-worship but even if he did not, they themselves would never give up their new faith. When Sayyidna Musa (علیہ السلام) returned to his people he rebuked them for the mischief they had caused (as related in the earlier verses). Then he turned to Sayyidna Harun (علیہ السلام) and in a rage seized him by his beard and the hair of his head. He asked him that when the unbelief (کُفر) of the Bani Isra'il had become obvious, why he did not follow him to the Tur mountain and why he disobeyed his orders.
مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا ﴿92﴾ أَلَّا تَتَّبِعَنِ (What did prevent you from following me when you saw them going astray. - 20:92-93) One meaning of ittiba' (following) referred to in this verse is that when Sayyidna Haran (علیہ السلام) discovered that the Bani Isra'il had strayed from the righteous path, and were beyond recall, he should have abandoned them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain. The other meaning of the word 'follow', as adopted by some commentators is that when the Bani Isra'il had forsaken the True Faith, Sayyidna Haran (علیہ السلام) should have fought them as Sayyidna Musa (علیہ السلام) would have done had he been present there. In any case Sayyidna Musa blamed Sayyidna Haran (علیہ السلام) that he should either have fought the Bani Isra'il or should have parted company with them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain, and that his continuing to live with them was an unwise act. Sayyidna Haran (علیہ السلام) addressed him as يَا ابْنَ أُمَّ (0 my mother's son! ) which implied a plea not to judge him too harshly. His excuse was that if he had fought the Bani Isra'il or abandoned them with his twelve thousand men, it would have caused discord and strife among them. He said that he had understood the parting advice of Sayyidna Musa اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ (Take my place among my people and keep things right - 7:142) to mean that he should maintain harmony among the people and prevent differences at all cost. Besides, he said, he had hoped that when he (Sayyidna Musa علیہ السلام) would return, he would be able to handle the situation satisfactorily. A further excuse which he offered and which is reported elsewhere in the Qur'an was: إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي (7:150) which means that the Bani Isra'il have taken me as weak because of the small number of my supporters and were about to kill me. Sayyidna Musa (علیہ السلام) did not press the matter any further with his brother. He then turned to Samiri and asked him to explain his conduct in this whole affair. Qur'an-does not indicate whether he accepted the excuses offered by Sayyidna Haran (علیہ السلام) or whether he considered the latter's mistake as one of ijtihad (assessment) and dropped the matter.
Differences between two prophets when the opinions of both could be right
In this affair the considered opinion of Sayyidna Musa (علیہ السلام) ، by way of ijtihad was that in the situation as it took shape Sayyidna Harun (علیہ السلام) should have totally dissociated himself from the Bani Isra'il by removing himself and his followers from their company, and that by continuing to stay with them he had compromised his position. On the other hand Sayyidna Harun (علیہ السلام) felt, by way of ijtihad, that such an action would have caused a permanent split among the Bani Isra'il and divided them into factions, and since there was hope that they would see the error of their way when Sayyidna Musa (علیہ السلام) returned, he thought it wise to adopt a conciliatory attitude towards them. The purpose of both the prophets was a strict adherence to the commands of Allah and to ensure that the Bani Isra'il remained steadfast in the observance of the True Faith and in their belief in the Oneness of Allah. Where they differed, however, was the manner in which these objectives could be achieved whether to make a complete break with the dissidents or to bear with them in the hope those things would improve ultimately. Both these views have merit and it is not possible to pass a firm and final judgment on them. The differences among the jurists based on ijtihad are of a similar nature and those holding different opinions cannot be charged of having broken any religious laws. As regards Sayyidna Musa (علیہ السلام) seizing his brother by the hairs, it only shows his anger and frustration with the situation which had developed during his absence, but on hearing his explanation, he prayed to Allah to forgive them both.
They said, “We will never cease to stay with it in devotion, until Mūsā returns to us.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When the Bani Isra'il were smitten with the mischief of calf-worship Sayyidna Harun (علیہ السلام) as the deputy of Sayyidna Musa (علیہ السلام) remonstrated with them but to no avail. They split into three factions. Those who remained loyal to Sayyidna Harun (علیہ السلام) and refused to be misled by Samiri and who numbered, according to Qurtubi, twelve thousand. The second faction adopted calf-worship with the reservation that if Sayyidna Musa (علیہ السلام) ، on his return, forbade them they would give it up. The third faction consisted of zealots who believed that Sayyidna Musa علیہ السلام would approve of their action and would himself join them in calf-worship but even if he did not, they themselves would never give up their new faith. When Sayyidna Musa (علیہ السلام) returned to his people he rebuked them for the mischief they had caused (as related in the earlier verses). Then he turned to Sayyidna Harun (علیہ السلام) and in a rage seized him by his beard and the hair of his head. He asked him that when the unbelief (کُفر) of the Bani Isra'il had become obvious, why he did not follow him to the Tur mountain and why he disobeyed his orders.
مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا ﴿92﴾ أَلَّا تَتَّبِعَنِ (What did prevent you from following me when you saw them going astray. - 20:92-93) One meaning of ittiba' (following) referred to in this verse is that when Sayyidna Haran (علیہ السلام) discovered that the Bani Isra'il had strayed from the righteous path, and were beyond recall, he should have abandoned them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain. The other meaning of the word 'follow', as adopted by some commentators is that when the Bani Isra'il had forsaken the True Faith, Sayyidna Haran (علیہ السلام) should have fought them as Sayyidna Musa (علیہ السلام) would have done had he been present there. In any case Sayyidna Musa blamed Sayyidna Haran (علیہ السلام) that he should either have fought the Bani Isra'il or should have parted company with them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain, and that his continuing to live with them was an unwise act. Sayyidna Haran (علیہ السلام) addressed him as يَا ابْنَ أُمَّ (0 my mother's son! ) which implied a plea not to judge him too harshly. His excuse was that if he had fought the Bani Isra'il or abandoned them with his twelve thousand men, it would have caused discord and strife among them. He said that he had understood the parting advice of Sayyidna Musa اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ (Take my place among my people and keep things right - 7:142) to mean that he should maintain harmony among the people and prevent differences at all cost. Besides, he said, he had hoped that when he (Sayyidna Musa علیہ السلام) would return, he would be able to handle the situation satisfactorily. A further excuse which he offered and which is reported elsewhere in the Qur'an was: إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي (7:150) which means that the Bani Isra'il have taken me as weak because of the small number of my supporters and were about to kill me. Sayyidna Musa (علیہ السلام) did not press the matter any further with his brother. He then turned to Samiri and asked him to explain his conduct in this whole affair. Qur'an-does not indicate whether he accepted the excuses offered by Sayyidna Haran (علیہ السلام) or whether he considered the latter's mistake as one of ijtihad (assessment) and dropped the matter.
Differences between two prophets when the opinions of both could be right
In this affair the considered opinion of Sayyidna Musa (علیہ السلام) ، by way of ijtihad was that in the situation as it took shape Sayyidna Harun (علیہ السلام) should have totally dissociated himself from the Bani Isra'il by removing himself and his followers from their company, and that by continuing to stay with them he had compromised his position. On the other hand Sayyidna Harun (علیہ السلام) felt, by way of ijtihad, that such an action would have caused a permanent split among the Bani Isra'il and divided them into factions, and since there was hope that they would see the error of their way when Sayyidna Musa (علیہ السلام) returned, he thought it wise to adopt a conciliatory attitude towards them. The purpose of both the prophets was a strict adherence to the commands of Allah and to ensure that the Bani Isra'il remained steadfast in the observance of the True Faith and in their belief in the Oneness of Allah. Where they differed, however, was the manner in which these objectives could be achieved whether to make a complete break with the dissidents or to bear with them in the hope those things would improve ultimately. Both these views have merit and it is not possible to pass a firm and final judgment on them. The differences among the jurists based on ijtihad are of a similar nature and those holding different opinions cannot be charged of having broken any religious laws. As regards Sayyidna Musa (علیہ السلام) seizing his brother by the hairs, it only shows his anger and frustration with the situation which had developed during his absence, but on hearing his explanation, he prayed to Allah to forgive them both.
He (Mūsā) said, “O Hārūn, what did prevent you from following me when you saw them going astray?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When the Bani Isra'il were smitten with the mischief of calf-worship Sayyidna Harun (علیہ السلام) as the deputy of Sayyidna Musa (علیہ السلام) remonstrated with them but to no avail. They split into three factions. Those who remained loyal to Sayyidna Harun (علیہ السلام) and refused to be misled by Samiri and who numbered, according to Qurtubi, twelve thousand. The second faction adopted calf-worship with the reservation that if Sayyidna Musa (علیہ السلام) ، on his return, forbade them they would give it up. The third faction consisted of zealots who believed that Sayyidna Musa علیہ السلام would approve of their action and would himself join them in calf-worship but even if he did not, they themselves would never give up their new faith. When Sayyidna Musa (علیہ السلام) returned to his people he rebuked them for the mischief they had caused (as related in the earlier verses). Then he turned to Sayyidna Harun (علیہ السلام) and in a rage seized him by his beard and the hair of his head. He asked him that when the unbelief (کُفر) of the Bani Isra'il had become obvious, why he did not follow him to the Tur mountain and why he disobeyed his orders.
مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا ﴿92﴾ أَلَّا تَتَّبِعَنِ (What did prevent you from following me when you saw them going astray. - 20:92-93) One meaning of ittiba' (following) referred to in this verse is that when Sayyidna Haran (علیہ السلام) discovered that the Bani Isra'il had strayed from the righteous path, and were beyond recall, he should have abandoned them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain. The other meaning of the word 'follow', as adopted by some commentators is that when the Bani Isra'il had forsaken the True Faith, Sayyidna Haran (علیہ السلام) should have fought them as Sayyidna Musa (علیہ السلام) would have done had he been present there. In any case Sayyidna Musa blamed Sayyidna Haran (علیہ السلام) that he should either have fought the Bani Isra'il or should have parted company with them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain, and that his continuing to live with them was an unwise act. Sayyidna Haran (علیہ السلام) addressed him as يَا ابْنَ أُمَّ (0 my mother's son! ) which implied a plea not to judge him too harshly. His excuse was that if he had fought the Bani Isra'il or abandoned them with his twelve thousand men, it would have caused discord and strife among them. He said that he had understood the parting advice of Sayyidna Musa اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ (Take my place among my people and keep things right - 7:142) to mean that he should maintain harmony among the people and prevent differences at all cost. Besides, he said, he had hoped that when he (Sayyidna Musa علیہ السلام) would return, he would be able to handle the situation satisfactorily. A further excuse which he offered and which is reported elsewhere in the Qur'an was: إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي (7:150) which means that the Bani Isra'il have taken me as weak because of the small number of my supporters and were about to kill me. Sayyidna Musa (علیہ السلام) did not press the matter any further with his brother. He then turned to Samiri and asked him to explain his conduct in this whole affair. Qur'an-does not indicate whether he accepted the excuses offered by Sayyidna Haran (علیہ السلام) or whether he considered the latter's mistake as one of ijtihad (assessment) and dropped the matter.
Differences between two prophets when the opinions of both could be right
In this affair the considered opinion of Sayyidna Musa (علیہ السلام) ، by way of ijtihad was that in the situation as it took shape Sayyidna Harun (علیہ السلام) should have totally dissociated himself from the Bani Isra'il by removing himself and his followers from their company, and that by continuing to stay with them he had compromised his position. On the other hand Sayyidna Harun (علیہ السلام) felt, by way of ijtihad, that such an action would have caused a permanent split among the Bani Isra'il and divided them into factions, and since there was hope that they would see the error of their way when Sayyidna Musa (علیہ السلام) returned, he thought it wise to adopt a conciliatory attitude towards them. The purpose of both the prophets was a strict adherence to the commands of Allah and to ensure that the Bani Isra'il remained steadfast in the observance of the True Faith and in their belief in the Oneness of Allah. Where they differed, however, was the manner in which these objectives could be achieved whether to make a complete break with the dissidents or to bear with them in the hope those things would improve ultimately. Both these views have merit and it is not possible to pass a firm and final judgment on them. The differences among the jurists based on ijtihad are of a similar nature and those holding different opinions cannot be charged of having broken any religious laws. As regards Sayyidna Musa (علیہ السلام) seizing his brother by the hairs, it only shows his anger and frustration with the situation which had developed during his absence, but on hearing his explanation, he prayed to Allah to forgive them both.
20:93
اَلَّا تَتَّبِعَنِ ؕ اَفَعَصَیْتَ اَمْرِیْ
Did you then disobey my command?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When the Bani Isra'il were smitten with the mischief of calf-worship Sayyidna Harun (علیہ السلام) as the deputy of Sayyidna Musa (علیہ السلام) remonstrated with them but to no avail. They split into three factions. Those who remained loyal to Sayyidna Harun (علیہ السلام) and refused to be misled by Samiri and who numbered, according to Qurtubi, twelve thousand. The second faction adopted calf-worship with the reservation that if Sayyidna Musa (علیہ السلام) ، on his return, forbade them they would give it up. The third faction consisted of zealots who believed that Sayyidna Musa علیہ السلام would approve of their action and would himself join them in calf-worship but even if he did not, they themselves would never give up their new faith. When Sayyidna Musa (علیہ السلام) returned to his people he rebuked them for the mischief they had caused (as related in the earlier verses). Then he turned to Sayyidna Harun (علیہ السلام) and in a rage seized him by his beard and the hair of his head. He asked him that when the unbelief (کُفر) of the Bani Isra'il had become obvious, why he did not follow him to the Tur mountain and why he disobeyed his orders.
مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا ﴿92﴾ أَلَّا تَتَّبِعَنِ (What did prevent you from following me when you saw them going astray. - 20:92-93) One meaning of ittiba' (following) referred to in this verse is that when Sayyidna Haran (علیہ السلام) discovered that the Bani Isra'il had strayed from the righteous path, and were beyond recall, he should have abandoned them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain. The other meaning of the word 'follow', as adopted by some commentators is that when the Bani Isra'il had forsaken the True Faith, Sayyidna Haran (علیہ السلام) should have fought them as Sayyidna Musa (علیہ السلام) would have done had he been present there. In any case Sayyidna Musa blamed Sayyidna Haran (علیہ السلام) that he should either have fought the Bani Isra'il or should have parted company with them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain, and that his continuing to live with them was an unwise act. Sayyidna Haran (علیہ السلام) addressed him as يَا ابْنَ أُمَّ (0 my mother's son! ) which implied a plea not to judge him too harshly. His excuse was that if he had fought the Bani Isra'il or abandoned them with his twelve thousand men, it would have caused discord and strife among them. He said that he had understood the parting advice of Sayyidna Musa اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ (Take my place among my people and keep things right - 7:142) to mean that he should maintain harmony among the people and prevent differences at all cost. Besides, he said, he had hoped that when he (Sayyidna Musa علیہ السلام) would return, he would be able to handle the situation satisfactorily. A further excuse which he offered and which is reported elsewhere in the Qur'an was: إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي (7:150) which means that the Bani Isra'il have taken me as weak because of the small number of my supporters and were about to kill me. Sayyidna Musa (علیہ السلام) did not press the matter any further with his brother. He then turned to Samiri and asked him to explain his conduct in this whole affair. Qur'an-does not indicate whether he accepted the excuses offered by Sayyidna Haran (علیہ السلام) or whether he considered the latter's mistake as one of ijtihad (assessment) and dropped the matter.
Differences between two prophets when the opinions of both could be right
In this affair the considered opinion of Sayyidna Musa (علیہ السلام) ، by way of ijtihad was that in the situation as it took shape Sayyidna Harun (علیہ السلام) should have totally dissociated himself from the Bani Isra'il by removing himself and his followers from their company, and that by continuing to stay with them he had compromised his position. On the other hand Sayyidna Harun (علیہ السلام) felt, by way of ijtihad, that such an action would have caused a permanent split among the Bani Isra'il and divided them into factions, and since there was hope that they would see the error of their way when Sayyidna Musa (علیہ السلام) returned, he thought it wise to adopt a conciliatory attitude towards them. The purpose of both the prophets was a strict adherence to the commands of Allah and to ensure that the Bani Isra'il remained steadfast in the observance of the True Faith and in their belief in the Oneness of Allah. Where they differed, however, was the manner in which these objectives could be achieved whether to make a complete break with the dissidents or to bear with them in the hope those things would improve ultimately. Both these views have merit and it is not possible to pass a firm and final judgment on them. The differences among the jurists based on ijtihad are of a similar nature and those holding different opinions cannot be charged of having broken any religious laws. As regards Sayyidna Musa (علیہ السلام) seizing his brother by the hairs, it only shows his anger and frustration with the situation which had developed during his absence, but on hearing his explanation, he prayed to Allah to forgive them both.
He said, “O son of my mother, do not hold me by my beard, nor by my head. I feared that you would say, ‘You have caused discord among the children of Isrā’īl and did not observe my advice.’”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When the Bani Isra'il were smitten with the mischief of calf-worship Sayyidna Harun (علیہ السلام) as the deputy of Sayyidna Musa (علیہ السلام) remonstrated with them but to no avail. They split into three factions. Those who remained loyal to Sayyidna Harun (علیہ السلام) and refused to be misled by Samiri and who numbered, according to Qurtubi, twelve thousand. The second faction adopted calf-worship with the reservation that if Sayyidna Musa (علیہ السلام) ، on his return, forbade them they would give it up. The third faction consisted of zealots who believed that Sayyidna Musa علیہ السلام would approve of their action and would himself join them in calf-worship but even if he did not, they themselves would never give up their new faith. When Sayyidna Musa (علیہ السلام) returned to his people he rebuked them for the mischief they had caused (as related in the earlier verses). Then he turned to Sayyidna Harun (علیہ السلام) and in a rage seized him by his beard and the hair of his head. He asked him that when the unbelief (کُفر) of the Bani Isra'il had become obvious, why he did not follow him to the Tur mountain and why he disobeyed his orders.
مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا ﴿92﴾ أَلَّا تَتَّبِعَنِ (What did prevent you from following me when you saw them going astray. - 20:92-93) One meaning of ittiba' (following) referred to in this verse is that when Sayyidna Haran (علیہ السلام) discovered that the Bani Isra'il had strayed from the righteous path, and were beyond recall, he should have abandoned them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain. The other meaning of the word 'follow', as adopted by some commentators is that when the Bani Isra'il had forsaken the True Faith, Sayyidna Haran (علیہ السلام) should have fought them as Sayyidna Musa (علیہ السلام) would have done had he been present there. In any case Sayyidna Musa blamed Sayyidna Haran (علیہ السلام) that he should either have fought the Bani Isra'il or should have parted company with them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain, and that his continuing to live with them was an unwise act. Sayyidna Haran (علیہ السلام) addressed him as يَا ابْنَ أُمَّ (0 my mother's son! ) which implied a plea not to judge him too harshly. His excuse was that if he had fought the Bani Isra'il or abandoned them with his twelve thousand men, it would have caused discord and strife among them. He said that he had understood the parting advice of Sayyidna Musa اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ (Take my place among my people and keep things right - 7:142) to mean that he should maintain harmony among the people and prevent differences at all cost. Besides, he said, he had hoped that when he (Sayyidna Musa علیہ السلام) would return, he would be able to handle the situation satisfactorily. A further excuse which he offered and which is reported elsewhere in the Qur'an was: إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي (7:150) which means that the Bani Isra'il have taken me as weak because of the small number of my supporters and were about to kill me. Sayyidna Musa (علیہ السلام) did not press the matter any further with his brother. He then turned to Samiri and asked him to explain his conduct in this whole affair. Qur'an-does not indicate whether he accepted the excuses offered by Sayyidna Haran (علیہ السلام) or whether he considered the latter's mistake as one of ijtihad (assessment) and dropped the matter.
Differences between two prophets when the opinions of both could be right
In this affair the considered opinion of Sayyidna Musa (علیہ السلام) ، by way of ijtihad was that in the situation as it took shape Sayyidna Harun (علیہ السلام) should have totally dissociated himself from the Bani Isra'il by removing himself and his followers from their company, and that by continuing to stay with them he had compromised his position. On the other hand Sayyidna Harun (علیہ السلام) felt, by way of ijtihad, that such an action would have caused a permanent split among the Bani Isra'il and divided them into factions, and since there was hope that they would see the error of their way when Sayyidna Musa (علیہ السلام) returned, he thought it wise to adopt a conciliatory attitude towards them. The purpose of both the prophets was a strict adherence to the commands of Allah and to ensure that the Bani Isra'il remained steadfast in the observance of the True Faith and in their belief in the Oneness of Allah. Where they differed, however, was the manner in which these objectives could be achieved whether to make a complete break with the dissidents or to bear with them in the hope those things would improve ultimately. Both these views have merit and it is not possible to pass a firm and final judgment on them. The differences among the jurists based on ijtihad are of a similar nature and those holding different opinions cannot be charged of having broken any religious laws. As regards Sayyidna Musa (علیہ السلام) seizing his brother by the hairs, it only shows his anger and frustration with the situation which had developed during his absence, but on hearing his explanation, he prayed to Allah to forgive them both.
20:95
قَالَ فَمَا خَطْبُكَ یٰسَامِرِیُّ
He (Mūsā) said, “What then is your case, O Sāmiriyy?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When the Bani Isra'il were smitten with the mischief of calf-worship Sayyidna Harun (علیہ السلام) as the deputy of Sayyidna Musa (علیہ السلام) remonstrated with them but to no avail. They split into three factions. Those who remained loyal to Sayyidna Harun (علیہ السلام) and refused to be misled by Samiri and who numbered, according to Qurtubi, twelve thousand. The second faction adopted calf-worship with the reservation that if Sayyidna Musa (علیہ السلام) ، on his return, forbade them they would give it up. The third faction consisted of zealots who believed that Sayyidna Musa علیہ السلام would approve of their action and would himself join them in calf-worship but even if he did not, they themselves would never give up their new faith. When Sayyidna Musa (علیہ السلام) returned to his people he rebuked them for the mischief they had caused (as related in the earlier verses). Then he turned to Sayyidna Harun (علیہ السلام) and in a rage seized him by his beard and the hair of his head. He asked him that when the unbelief (کُفر) of the Bani Isra'il had become obvious, why he did not follow him to the Tur mountain and why he disobeyed his orders.
مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا ﴿92﴾ أَلَّا تَتَّبِعَنِ (What did prevent you from following me when you saw them going astray. - 20:92-93) One meaning of ittiba' (following) referred to in this verse is that when Sayyidna Haran (علیہ السلام) discovered that the Bani Isra'il had strayed from the righteous path, and were beyond recall, he should have abandoned them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain. The other meaning of the word 'follow', as adopted by some commentators is that when the Bani Isra'il had forsaken the True Faith, Sayyidna Haran (علیہ السلام) should have fought them as Sayyidna Musa (علیہ السلام) would have done had he been present there. In any case Sayyidna Musa blamed Sayyidna Haran (علیہ السلام) that he should either have fought the Bani Isra'il or should have parted company with them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain, and that his continuing to live with them was an unwise act. Sayyidna Haran (علیہ السلام) addressed him as يَا ابْنَ أُمَّ (0 my mother's son! ) which implied a plea not to judge him too harshly. His excuse was that if he had fought the Bani Isra'il or abandoned them with his twelve thousand men, it would have caused discord and strife among them. He said that he had understood the parting advice of Sayyidna Musa اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ (Take my place among my people and keep things right - 7:142) to mean that he should maintain harmony among the people and prevent differences at all cost. Besides, he said, he had hoped that when he (Sayyidna Musa علیہ السلام) would return, he would be able to handle the situation satisfactorily. A further excuse which he offered and which is reported elsewhere in the Qur'an was: إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي (7:150) which means that the Bani Isra'il have taken me as weak because of the small number of my supporters and were about to kill me. Sayyidna Musa (علیہ السلام) did not press the matter any further with his brother. He then turned to Samiri and asked him to explain his conduct in this whole affair. Qur'an-does not indicate whether he accepted the excuses offered by Sayyidna Haran (علیہ السلام) or whether he considered the latter's mistake as one of ijtihad (assessment) and dropped the matter.
Differences between two prophets when the opinions of both could be right
In this affair the considered opinion of Sayyidna Musa (علیہ السلام) ، by way of ijtihad was that in the situation as it took shape Sayyidna Harun (علیہ السلام) should have totally dissociated himself from the Bani Isra'il by removing himself and his followers from their company, and that by continuing to stay with them he had compromised his position. On the other hand Sayyidna Harun (علیہ السلام) felt, by way of ijtihad, that such an action would have caused a permanent split among the Bani Isra'il and divided them into factions, and since there was hope that they would see the error of their way when Sayyidna Musa (علیہ السلام) returned, he thought it wise to adopt a conciliatory attitude towards them. The purpose of both the prophets was a strict adherence to the commands of Allah and to ensure that the Bani Isra'il remained steadfast in the observance of the True Faith and in their belief in the Oneness of Allah. Where they differed, however, was the manner in which these objectives could be achieved whether to make a complete break with the dissidents or to bear with them in the hope those things would improve ultimately. Both these views have merit and it is not possible to pass a firm and final judgment on them. The differences among the jurists based on ijtihad are of a similar nature and those holding different opinions cannot be charged of having broken any religious laws. As regards Sayyidna Musa (علیہ السلام) seizing his brother by the hairs, it only shows his anger and frustration with the situation which had developed during his absence, but on hearing his explanation, he prayed to Allah to forgive them both.
He said, “I perceived something they did not perceive. So I picked up a handful from under the footstep of the messenger. Then, I cast it. And thus my inner self tempted me.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ (I perceived something they perceived not - 20:96) The reference here is to Jibra'il (علیہ السلام) . There is a tradition that he was present on his horse at the river crossing when, the Bani Isra'il having crossed it safely to the other side, the Pharaoh and his army entered the river in pursuit of the fugitives. There is another tradition that after Sayyidna Musa (علیہ السلام) had crossed the river Sayyidna Jibra'il came to him riding a horse to invite him to go to the Tur mountain. At that time Samiri alone, and no one else, saw him and the reason, according to a tradition of Sayyidna Ibn ` Abbas ؓ ، was that he was nourished by Jibra'il when his mother had left him in the cave, and knew him well. (Bayan ul-Qur’ an)
فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ (So I picked up a handful of dust from under the foot of the messenger.- 20:96) The رَسُول word (messenger) refers to Jibra'il (علیہ السلام) The Shaitan planted the idea in the heart of Samiri that the earth under the hoofs of the mount of Jibra'il must somehow contain signs of life and he should pick up some of it - which he did. According to the tradition of Sayyidna Ibn ` Abbas ؓ
القی فی روعہٖ انَّہ ، لا یلقیھا علی شییء فہقُول کن کذا، الَّا کان
(The thought occurred to Samiri was that if he sprinkled this earth on something and uttered the words, "You become so and so", it will change its original form and become "so and so." )
It is also related by some exegetes that Samiri observed that grass sprouted unfailingly in the earth under the hoofs of the horse of Jibra'il (علیہ السلام) from which he deduced that it contained traces of life. (کذا فی الکمالین). The same explanation is adopted by Ruh ul-Ma` ani on the authority of Tabi'in and majority of commentators, and it includes comments on doubts expressed by some skeptics فَجِزَاہُ اللہ خیر الجزاء . (Bayanul-Qur۔ an)
Later on he moulded the ornaments, which the Bani Isra'il had thrown in the pit, in the shape of a calf and sprinkled the earth on it. By a miracle of Allah it developed signs of life and could even make a sound. The detailed story of Samiri and his calf has been given in (hadith ul-futun) in earlier pages of this volume.
He (Mūsā) said, “Then go away; it is destined for you that, throughout your life, you will say: ‘Do not touch me’. And, of course, you have another promise that will not be broken for you. And look at your god to which you stayed devoted. We will certainly burn it, then we will scatter it thoroughly in the sea.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَكَ فِي الْحَيَاةِ أَن تَقُولَ لَا مِسَاسَ
For your fate in this life is to say: 'Do not touch me'.- 20:97
The punishment proposed by Sayyidna Musa (علیہ السلام) for Samiri in this world was that everyone should sever all contacts with him and not to come near him, and he too was commanded not to touch anyone. Thus he was condemned to spend the rest of his life away from all social contacts - like a wild animal. Whether this punishment was awarded to him by Sayyidna Musa (علیہ السلام) by means of a law which was binding on Samiri as well as on the Bani Isra'il, or whether Samiri was smitten by some peculiar affliction which deterred people from making any physical contact with him, is not known. Some traditions have it that Sayyidna Musa (علیہ السلام) had laid a curse on Samiri so that if anyone touched him then both the parties came down with fever (Ma` alim). Thus he spent all his life hiding from people and whenever he saw someone approaching him, he would call out لَامِسَاسَ (Don't touch me). It is mentioned in Ruh ul-Ma` ani on the authority of Al-Bahr ul-Muhit that initially Sayyidna Musa (علیہ السلام) had intended to execute Samiri but Allah stopped him because Samiri was a very generous person and helped people who were in distress.
The word لَنُحَرِّقَنَّہ، means "we will certainly burn it". Here the question arises: how could the calf which was carved from gold and silver be burnt, because these metals when subjected to extreme heat are melted but are not reduced to ashes. Several possibilities have been advanced. The first is that after signs of life appeared in it, the calf ceased to be a figure of gold and silver and became an animal of flesh and blood in which case it could be slaughtered and burnt. The second explanation is that it could be filed with a rasp into very minute particles of dust (Ad-Dur al-Manthur). A third explanation is that it could be burnt by means of some chemical device (Rub u1-Ma` ani). There is yet a fourth explanation, namely that the calf could be burnt by some miracle (Bayanul-Qur’ an).
Your God is Allah other than whom there is no god. He encompasses everything with knowledge.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَكَ فِي الْحَيَاةِ أَن تَقُولَ لَا مِسَاسَ
For your fate in this life is to say: 'Do not touch me'.- 20:97
The punishment proposed by Sayyidna Musa (علیہ السلام) for Samiri in this world was that everyone should sever all contacts with him and not to come near him, and he too was commanded not to touch anyone. Thus he was condemned to spend the rest of his life away from all social contacts - like a wild animal. Whether this punishment was awarded to him by Sayyidna Musa (علیہ السلام) by means of a law which was binding on Samiri as well as on the Bani Isra'il, or whether Samiri was smitten by some peculiar affliction which deterred people from making any physical contact with him, is not known. Some traditions have it that Sayyidna Musa (علیہ السلام) had laid a curse on Samiri so that if anyone touched him then both the parties came down with fever (Ma` alim). Thus he spent all his life hiding from people and whenever he saw someone approaching him, he would call out لَامِسَاسَ (Don't touch me). It is mentioned in Ruh ul-Ma` ani on the authority of Al-Bahr ul-Muhit that initially Sayyidna Musa (علیہ السلام) had intended to execute Samiri but Allah stopped him because Samiri was a very generous person and helped people who were in distress.
The word لَنُحَرِّقَنَّہ، means "we will certainly burn it". Here the question arises: how could the calf which was carved from gold and silver be burnt, because these metals when subjected to extreme heat are melted but are not reduced to ashes. Several possibilities have been advanced. The first is that after signs of life appeared in it, the calf ceased to be a figure of gold and silver and became an animal of flesh and blood in which case it could be slaughtered and burnt. The second explanation is that it could be filed with a rasp into very minute particles of dust (Ad-Dur al-Manthur). A third explanation is that it could be burnt by means of some chemical device (Rub u1-Ma` ani). There is yet a fourth explanation, namely that the calf could be burnt by some miracle (Bayanul-Qur’ an).
This is how We narrate to you certain events of what has passed, and We have given to you, from Ourself, a (book of) advice.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَقَدْ آتَيْنَاكَ مِن لَّدُنَّا ذِكْرًا (And We have given to you, from Ourself, a (book on advice. - 20:99) According to a majority of commentators the word (advice) in the present context means the Qur'an.
Whoever turns away from it shall certainly bear a heavy burden on Doomsday,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا (Whoever turns away from it shall certainly bear a heavy burden on the Doomsday - 20:100) Turning aside from the Qur'an can take different forms: not paying proper attention and respect when it is being recited; showing scant desire to learn to read it or to comprehend its meaning, or reading it incorrectly without regard to correct pronunciation etc.; reading it without full concentration; reading it not to win God's goodwill but to attain worldly rewards such as wealth and fame. Likewise not striving to comprehend the laws laid down by the Qur'an or, having understood them, not complying with them or acting in their defiance are extreme forms of disregard for the Qur'an. Any neglect of the rights and claims of the Qur'an is a great sin and the guilty person will bear it on his head on the Day of Judgment in the shape of a heavy load. It has been related in several traditions that the evil deeds and the sins which a person has committed in his life time will be placed on his head in the shape of a heavy burden on the Day of Resurrection.
all such people living under it forever. And how evil for them will be that burden on the Doomsday!
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا (Whoever turns away from it shall certainly bear a heavy burden on the Doomsday - 20:100) Turning aside from the Qur'an can take different forms: not paying proper attention and respect when it is being recited; showing scant desire to learn to read it or to comprehend its meaning, or reading it incorrectly without regard to correct pronunciation etc.; reading it without full concentration; reading it not to win God's goodwill but to attain worldly rewards such as wealth and fame. Likewise not striving to comprehend the laws laid down by the Qur'an or, having understood them, not complying with them or acting in their defiance are extreme forms of disregard for the Qur'an. Any neglect of the rights and claims of the Qur'an is a great sin and the guilty person will bear it on his head on the Day of Judgment in the shape of a heavy load. It has been related in several traditions that the evil deeds and the sins which a person has committed in his life time will be placed on his head in the shape of a heavy burden on the Day of Resurrection.
The Day when the Horn (Sūr) will be blown, and We shall gather them together while they will have turned blue on that day,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
and will be whispering among themselves, “You did not remain (in graves) more than ten (days)”.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
We know very well what they say, when the best of them in his ways will say, “You did not remain more than one day.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
They ask you about the mountains. So, say (to them), “My Lord will crush them into dust thoroughly,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
20:106
فَیَذَرُهَا قَاعًا صَفْصَفًا
then will turn them into a leveled plain
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
20:107
لَّا تَرٰی فِیْهَا عِوَجًا وَّلَاۤ اَمْتًا
in which you will see neither a curve nor an uneven place.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
That day they will follow the caller who will find no deviation (from anyone). And the voices will turn low in awe for the RaHmān (All-Merciful, Allah). So, you will hear not but whispering.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
That day no intercession will be of any use to anyone, except the one whom the RaHmān (All-Merciful, Allah) has permitted and was pleased with his word.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
He knows what is in front of them and what is behind them, and they do not encompass Him in (their) knowledge.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
All faces will be humbled before (Allah,) the Ever-Alive, the All-Sustaining; and the loser will be the one who bears (the burden of his) injustice.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
But whoever does righteous deeds, while he is a believer, shall fear neither injustice nor curtailment (of his rewards).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
And in this way We have sent it down to you as an Arabic Qur’ān, and have detailed in it some warnings in various ways, so that they may fear, or it may produce a lesson for them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
So High above all is Allah, the True King! And do not hasten with (reciting) the Qur’ān before its revelation to you is concluded, and say, “My Lord, improve me in knowledge.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلَا تَعْجَلْ بِالْقُرْآنِ مِن قَبْلِ أَن يُقْضَىٰ إِلَيْكَ وَحْيُهُ (And do not hasten with (reciting) the Qur'an before its revelation is concluded - 20: 114.) It has been stated in Sahih Hadith on the authority of Sayyidna Ibn ` Abbas ؓ that in the early days of revelation when angel Jibra'il (علیہ السلام) brought a Qur’ anic verse and recited it to the Holy Prophet ﷺ ، the latter would try to repeat it after him, lest it escapes from his memory. He had, thus, to make a double effort, i.e. to listen to and understand the meaning of the Qur'anic verses while they were being recited by Jibra'il (علیہ السلام) and also to repeat them in order to commit them to memory. In this verse as well as in the verse لَا تُحَرِّكْ بِهِ لِسَانَكَ occurring in Surah قِیَامۃ (75:16) Allah lightened this burden from the Holy Prophet ﷺ by assuring him that he need not worry himself about memorizing the Qur'anic verses which were revealed to him because He (Allah) would make it possible for him to remember them without any effort on his part. All that he was directed to do was that he should keep praying, رَّبِّ زِدْنِي عِلْمًا (My Lord, improve me in knowledge). This comprehensive prayer includes a plea for memorizing that portion of the Qur'an which had already been revealed to him and a desire for what remained of it and for the ability to understand its true meaning.
We had given a directive to ’Ādam earlier, then he forgot, and We did not find in him a firm resolve.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary _
And now we come to the story of Sayyidna 'Adam (علیہ السلام) which has been related earlier in Surah Al-Baqarah and Al-A` raf and partly in Surah Hijr and Al-Kahf, and will also appear later in Surah Sad. The link of the story with the preceding verses has been variously explained by the commentators. The most obvious of these explanations is the one which refers to an earlier verse كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنبَاءِ مَا قَدْ سَبَقَ (Thus We narrate to you certain events of what has passed- 20:99) in which Allah informed the Holy Prophet ﷺ that the stories of the past prophets were revealed to him as evidence and confirmation of his own prophethood and in order that his own followers be warned against committing the sins for which the earlier generations were punished. The first, and in some ways, the most instructive story was that of Sayyidna 'Adam (علیہ السلام) in which there was a clear warning for the followers of the Holy Prophet ﷺ that Shaitan was an old enemy of mankind who by his flattery and show of sympathy tricked Sayyidna 'Adam (علیہ السلام) into committing an error for which both he and his wife were expelled from Paradise and the clothes which they wore there were taken away from them. Later their prayer for forgiveness was accepted by Allah and Sayyidna 'Adam (علیہ السلام) was elevated to the status of prophethood.
وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا (And earlier We had given a directive to 'Adam, then he forgot, and We did not find in him a firm resolve. - 20:115) Here the word 6 has been used in the sense of اَمَرنَا or وَصَّینَا (A1-Bahr ul-Muhit), and the meaning of the verse is that long before the time of the Holy Prophet ﷺ Allah had assigned a particular tree and enjoined upon Sayyidna 'Adam (علیہ السلام) to shun it and not to eat any yield from it, and that barring this tree and its yields he was free to use the fruits of all the trees and all the other gifts from Allah which were abundantly available in Paradise. And, as will follow, he was also warned that the Shaitan was his enemy against whose wiles he must at all times remain on his guard and that any lapse on his part would land him in serious trouble. But he forgot and was found wanting in resolution. Here two words have been used, namely of نِسیَان (nisyan) which means to forget or to be unmindful, the other word is عَزم (` azm) which means to be resolute in the performance of some task. In order to fully comprehend the meanings of these two words it is well to bear in mind that Sayyidna 'Adam علیہ السلام was one of those prophets who were endowed by Allah with constancy and determination, and that prophets, by virtue of their status are infallible.
The first word suggests that Sayyidna 'Adam (علیہ السلام) was overtaken by نِسیَان . (forgetting) and since forgetting something is beyond one's control and volition it does not constitute sin. There is a Hadith which says رَفَعَ عَن اُمَّتِی الخَطَأ وَالنِسیَان (My followers will not be held liable for mistakes and unmindfulness). Then there is the general pronouncement in the Qur'an لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا (Allah does not obligate anyone beyond his capacity - 2:286). At the same time it has to be remembered that there are ways and means which if adopted will prevent people from forgetting things. And since the prophets stand high in the favour of Allah a special responsibility rests upon them to adopt such ways and means to avoid even mistakes and refrain even from forgetting something, therefore, they may well be held liable for not using the means which were available to them in order to avoid forgetfulness. The well known Sufi Junaid Al-Baghdadi (رح) has expressed this idea in the following words: حَسَنَات الابرار سَیَّٔات اَلمُقَرّبِین (The good deeds of ordinary virtuous men are often regarded as sinful and evil when performed by those who stand high in Allah's favour).
The episode under reference occurred before Sayyidna 'Adam (علیہ السلام) was granted prophethood and according to some Sunni Scholars sins committed in the prior period do not militate against the concept of the prophet's immunity from sin. Also it was a case of forgetfulness which cannot be considered as a sin, but in view of the high position of Sayyidna 'Adam (علیہ السلام) as a prophet of Allah this too was regarded as a lapse for which he was admonished and as a warning to him his lapse was described as عِصیَان ; as (Disobedience).
The second word is عَزم ` azm (firm resolve) and the same verse says that Sayyidna 'Adam (علیہ السلام) was found wanting in عَزم ` azm. As a matter of fact he was fully determined to comply with the commands of Allah but the intrigues of Shaitan weakened his resolve and unmindfulness made him lose his grip on it.
When We said to the angels, “Prostrate yourselves to ’Ādam”. So, all of them fell prostrate, except Iblīs , who refused.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ (And when We said to angels - 20:116)Here is a brief mention of the command which, after the creation of Sayyidna 'Adam (علیہ السلام) Allah gave to all the angels including Iblis (Shaitan) who at that time lived in the Paradise with them, to prostrate to him. All the angels obeyed but Shaitan refused. In his haughtiness he claimed that he was made of fire while Sayyidna 'Adam (علیہ السلام) was made of clay, and fire being superior to clay, he could not be expected to prostrate to the latter. As a punishment for his arrogance and defiance of the command of Allah he was accursed and driven from Paradise while all the gates of Paradise were opened wide for Sayyidna 'Adam (علیہ السلام) and Sayyidnh Hawwa' (علیہا السلام) to enjoy the fruits of its gardens and all the blessings of Allah at their will. However, there was one particular tree which they were told to shun in all circumstances and never to partake of any of its produce. This story has been related in Surah Al-Baqarah and Al-A'rif. Instead of repeating it here, Allah has mentioned his directives given to Sayyidna 'Adam (علیہ السلام) to comply with His commands to the fullest extent. Referring to the rebellious conduct of shaitan He reminds Sayyidna 'Adam (علیہ السلام) that the former is his enemy and that both he himself and his wife should at all times be on their guard against his deceptions. But if they succumbed to his tricks and became heedless of the commands of Allah then they would be expelled from Paradise and face distress
So, We said “’Ādam, this is an enemy to you and to your wife. So let him not expel you from Paradise, lest you should get into trouble.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
(فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ ). The word تَشقٰی (tashga) is derived from شَقَاوَہ (shaqawah) which has two meanings namely distress or trouble in the Hereafter and distress in this world. Here the word has obviously been used in the second meaning because it cannot be used in its first meaning even for pious Muslims, leave alone the prophets. Commentators have explained this word in the sentence ھو امن یاکل من کدّ یدیہ (He will have to earn his living by the labour of his hands). (Qurtubi) In the present context the second meaning of the word appears more appropriate because in the following verse reference has been made to the four basic needs of human life, namely food, water, clothes and shelter which are freely available in Paradise without any effort and toil. This verse also contains a hint to Sayyidna 'Adam (علیہ السلام) that if he ever was expelled from Paradise, He would forfeit all these gifts. It is worth noting that here only those gifts have been mentioned which are basic to human life, to the exclusion of the other major rewards and comforts which are available in Paradise and the intention is to warn Sayyidna 'Adam (علیہ السلام) that one wrong step would deprive him of all these benefits, which he would have to earn for himself with physical labour and by the sweat of his brow. Most commentators have adopted this very meaning of the word فَتَشقٰی . (lest you get into trouble) Imam Qurtubi اللہ تعالیٰ has also recorded that when Sayyidna 'Adam (علیہ السلام) came down to the earth, Jibra'il (علیہ السلام) gave him some grains of wheat and rice and taught him how to plant the seeds, harvest the ripe crop, grind the grain and prepare bread from it. Finally when all the stages were completed and Sayyidna 'Adam (علیہ السلام) sat down to eat, the bread slipped out of his hand and rolled down the hill. Sayyidna 'Adam (علیہ السلام) went after it and retrieved it with great exertion. Thereupon Jibra'il (علیہ السلام) told Sayyidna 'Adam (علیہ السلام) that on the earth he and his descendants would have to work very hard in order to earn their livelihood. (Qurtubi)
The responsibility for providing the essential needs of a wife rests on her husband _
Early in this verse when Allah spoke to Sayyidna 'Adam (علیہ السلام) He included Sayyidah Hawwa' also in His address عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ (shaitan is your enemy and the enemy of your wife. So you both must be very careful so let him not expel you from Paradise - 20:117). But towards the end of the verse word فَتَشْقَىٰ (lest you get into trouble) is used in the singular and not in dual form. From this Imam Qurtubi has deduced the rule that a husband is responsible for meeting the essential needs of his wife and that any physical labour which is necessary to meet that responsibility must be provided by the husband alone. The use of the word فَتَشْقَىٰ in second person singular is a pointer to Sayyidna 'Adam (علیہ السلام) that if they were sent to the earth the onus of earning a livelihood for himself and Sayyidah Hawwa' (علیہا السلام) will fall on him alone.
Only four things fall within the definition of obligatory maintenance.
Qurtubi says that this verse clearly indicates that there are four things only which a husband must provide for his wife namely food, water, clothes and shelter. Anything else which he gives her will be regarded as gift, but is not binding on him. From this it has also been deduced that wherever Islamic law makes a person responsible for the maintenance of somebody else (such as sick and needy parents whose maintenance is the responsibility of the children), it is obligatory on him to provide only these four things.
20:118
اِنَّ لَكَ اَلَّا تَجُوْعَ فِیْهَا وَلَا تَعْرٰی
Here you have the privilege that you will not be hungry nor will you be unclad,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ (Here you are privileged that you will not be hungry nor will you be unclad, and you will not be thirsty, nor will you be exposed to sun - 118.) Four things needed for the existence of life will be provided in Paradise without asking or putting in any labour. One should not doubt that good taste of food will not be enjoyed because of the absence of hunger in Paradise. Similarly, it is incorrect to assume that one would not enjoy drinking cold water in Paradise because of lack of thirst. The reality is that hunger and thirst would not be felt in Paradise to the extent of feeling any difficulty. The food will be made available as and when one would desire, and the cold water will be provided immediately when one would like to drink. In fact everything will be provided the moment one would desire.
20:119
وَاَنَّكَ لَا تَظْمَؤُا فِیْهَا وَلَا تَضْحٰی
and you will not be thirsty, nor will you be exposed to sun.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ (Here you are privileged that you will not be hungry nor will you be unclad, and you will not be thirsty, nor will you be exposed to sun - 118.) Four things needed for the existence of life will be provided in Paradise without asking or putting in any labour. One should not doubt that good taste of food will not be enjoyed because of the absence of hunger in Paradise. Similarly, it is incorrect to assume that one would not enjoy drinking cold water in Paradise because of lack of thirst. The reality is that hunger and thirst would not be felt in Paradise to the extent of feeling any difficulty. The food will be made available as and when one would desire, and the cold water will be provided immediately when one would like to drink. In fact everything will be provided the moment one would desire.
Then the Satan instigated him. He said, “’Ādam, shall I guide you to the tree of eternity and to an empire that does not decay?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ ﴿120﴾ فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ ۚ وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ (Then the Shaitan instigated him...And 'Adam disobeyed his Lord and erred- 120, 121.) Here it is pertinent to ask that when Allah had specifically told Sayyidna 'Adam and Sayyidah Hawwa' (علیہما السلام) to abstain from a particular tree or to eat any part of its yield, and had also warned them to beware of shaitan's machinations who was their sworn enemy who would do his best to seduce them and thus cause their expulsion from Paradise, why then, despite all the warnings and admonitions, did Sayyidna 'Adam (علیہ السلام) let himself fall into the trap laid out for him by the shaitan. His action clearly constituted disobedience of the commands of Allah and were, therefore, acts of sin. There is consensus among scholars that the prophets of Allah are immune from all sins - minor or major, and Sayyidna 'Adam (علیہ السلام) was a prophet of Allah! So how may one explain his action of eating the fruit of the forbidden tree when Allah had warned him in such clear terms? An answer to all these questions will be found in the commentary of Surah Al-Baqarah which also explains the use of the words عِصٰی (to disobey) and غَوٰی (to err) in reference to Sayyidna 'Adam (علیہ السلام) . According to the divine Islamic law the action of Sayyidna 'Adam (علیہ السلام) did not constitute a sin but because he was a prophet of Allah and in His high favour therefore this minor lapse on his part has been described as عِصیَان (disobedience) for which he was admonished by Allah. A further point here is that the word غَوٰی has two meanings: One is "to be deprived" and the other is "to err", or "to go astray". Al-Qushairi and Al-Qurtubi have adopted the first meaning of the word and have explained this verse by saying that as a punishment for his lapse Sayyidna 'Adam (علیہ السلام) was deprived of the comforts which were available to him in the Paradise and as a result his life became harsh and bitter.
It is incumbent on Muslims to show reverence to the prophets of Allah when referring to them
Qadi Abu Bakr Ibn Al-` Arabi (رح) when discussing the word عَصٰی (disobeyed) etc. in reference to Sayyidna 'Adam (علیہ السلام) in his book Ahkam-ul-Qur'an has made an important observation which is reproduced below in his own words:
لا یجوز لاحدنا الیوم ان یخبر بذلک عن اٰدم الَّا اذا ذکرناہ فی اثناء قولہٖ تعالیٰ عنہ او قول نَبِیّہ، فامّا ان یبتدیء ذالک من قبل نفسہٖ فلیس بجایٔز لنا فی ابایٔنا الاذنین الینا المماثلین لنا فکیف فی ابینا الاقدام الاعظم الاکرم النّبی المقدّم الذی عذرہ اللہ سبحانہ و تعالیٰ و تاب علیہ وغفرلہ (تفسیر قرطبی و ذکرہ فی البحر المحیط ایضاً )
Today it is not permissible for any of us to use the word عِصیَان (disobedience) in relation to Sayyidna 'Adam (علیہ السلام) except when it has been used with reference to this verse or to a Hadith of the Holy Prophet ﷺ . When indeed it is not desirable to use this word in relation to our own not-too-distant ancestors, who were like us, how can it be permissible in relation to Sayyidna 'Adam (علیہ السلام) who is the father of all mankind and more deserving of respect than our own ancestors? Besides he is a revered prophet of Allah whose excuse He accepted and forgave him for his lapse. For such a person the use of the word of (disobedience) is totally forbidden.
The same views have been expressed by Qushairi Abu Nasr.
So, both of them Ādam and Hawwā’ (Eve)] ate from it, and their parts of shame were exposed to them, and they started stitching on themselves some of the leaves of Paradise. And ’Ādam disobeyed his Lord, and erred.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ ﴿120﴾ فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ ۚ وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ (Then the Shaitan instigated him...And 'Adam disobeyed his Lord and erred- 120, 121.) Here it is pertinent to ask that when Allah had specifically told Sayyidna 'Adam and Sayyidah Hawwa' (علیہما السلام) to abstain from a particular tree or to eat any part of its yield, and had also warned them to beware of shaitan's machinations who was their sworn enemy who would do his best to seduce them and thus cause their expulsion from Paradise, why then, despite all the warnings and admonitions, did Sayyidna 'Adam (علیہ السلام) let himself fall into the trap laid out for him by the shaitan. His action clearly constituted disobedience of the commands of Allah and were, therefore, acts of sin. There is consensus among scholars that the prophets of Allah are immune from all sins - minor or major, and Sayyidna 'Adam (علیہ السلام) was a prophet of Allah! So how may one explain his action of eating the fruit of the forbidden tree when Allah had warned him in such clear terms? An answer to all these questions will be found in the commentary of Surah Al-Baqarah which also explains the use of the words عِصٰی (to disobey) and غَوٰی (to err) in reference to Sayyidna 'Adam (علیہ السلام) . According to the divine Islamic law the action of Sayyidna 'Adam (علیہ السلام) did not constitute a sin but because he was a prophet of Allah and in His high favour therefore this minor lapse on his part has been described as عِصیَان (disobedience) for which he was admonished by Allah. A further point here is that the word غَوٰی has two meanings: One is "to be deprived" and the other is "to err", or "to go astray". Al-Qushairi and Al-Qurtubi have adopted the first meaning of the word and have explained this verse by saying that as a punishment for his lapse Sayyidna 'Adam (علیہ السلام) was deprived of the comforts which were available to him in the Paradise and as a result his life became harsh and bitter.
It is incumbent on Muslims to show reverence to the prophets of Allah when referring to them
Qadi Abu Bakr Ibn Al-` Arabi (رح) when discussing the word عَصٰی (disobeyed) etc. in reference to Sayyidna 'Adam (علیہ السلام) in his book Ahkam-ul-Qur'an has made an important observation which is reproduced below in his own words:
لا یجوز لاحدنا الیوم ان یخبر بذلک عن اٰدم الَّا اذا ذکرناہ فی اثناء قولہٖ تعالیٰ عنہ او قول نَبِیّہ، فامّا ان یبتدیء ذالک من قبل نفسہٖ فلیس بجایٔز لنا فی ابایٔنا الاذنین الینا المماثلین لنا فکیف فی ابینا الاقدام الاعظم الاکرم النّبی المقدّم الذی عذرہ اللہ سبحانہ و تعالیٰ و تاب علیہ وغفرلہ (تفسیر قرطبی و ذکرہ فی البحر المحیط ایضاً )
Today it is not permissible for any of us to use the word عِصیَان (disobedience) in relation to Sayyidna 'Adam (علیہ السلام) except when it has been used with reference to this verse or to a Hadith of the Holy Prophet ﷺ . When indeed it is not desirable to use this word in relation to our own not-too-distant ancestors, who were like us, how can it be permissible in relation to Sayyidna 'Adam (علیہ السلام) who is the father of all mankind and more deserving of respect than our own ancestors? Besides he is a revered prophet of Allah whose excuse He accepted and forgave him for his lapse. For such a person the use of the word of (disobedience) is totally forbidden.
The same views have been expressed by Qushairi Abu Nasr.
20:122
ثُمَّ اجْتَبٰهُ رَبُّهٗ فَتَابَ عَلَیْهِ وَهَدٰی
Thereafter his Lord chose him. So He accepted his repentance and gave (him) guidance.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ ﴿120﴾ فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ ۚ وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ (Then the Shaitan instigated him...And 'Adam disobeyed his Lord and erred- 120, 121.) Here it is pertinent to ask that when Allah had specifically told Sayyidna 'Adam and Sayyidah Hawwa' (علیہما السلام) to abstain from a particular tree or to eat any part of its yield, and had also warned them to beware of shaitan's machinations who was their sworn enemy who would do his best to seduce them and thus cause their expulsion from Paradise, why then, despite all the warnings and admonitions, did Sayyidna 'Adam (علیہ السلام) let himself fall into the trap laid out for him by the shaitan. His action clearly constituted disobedience of the commands of Allah and were, therefore, acts of sin. There is consensus among scholars that the prophets of Allah are immune from all sins - minor or major, and Sayyidna 'Adam (علیہ السلام) was a prophet of Allah! So how may one explain his action of eating the fruit of the forbidden tree when Allah had warned him in such clear terms? An answer to all these questions will be found in the commentary of Surah Al-Baqarah which also explains the use of the words عِصٰی (to disobey) and غَوٰی (to err) in reference to Sayyidna 'Adam (علیہ السلام) . According to the divine Islamic law the action of Sayyidna 'Adam (علیہ السلام) did not constitute a sin but because he was a prophet of Allah and in His high favour therefore this minor lapse on his part has been described as عِصیَان (disobedience) for which he was admonished by Allah. A further point here is that the word غَوٰی has two meanings: One is "to be deprived" and the other is "to err", or "to go astray". Al-Qushairi and Al-Qurtubi have adopted the first meaning of the word and have explained this verse by saying that as a punishment for his lapse Sayyidna 'Adam (علیہ السلام) was deprived of the comforts which were available to him in the Paradise and as a result his life became harsh and bitter.
It is incumbent on Muslims to show reverence to the prophets of Allah when referring to them
Qadi Abu Bakr Ibn Al-` Arabi (رح) when discussing the word عَصٰی (disobeyed) etc. in reference to Sayyidna 'Adam (علیہ السلام) in his book Ahkam-ul-Qur'an has made an important observation which is reproduced below in his own words:
لا یجوز لاحدنا الیوم ان یخبر بذلک عن اٰدم الَّا اذا ذکرناہ فی اثناء قولہٖ تعالیٰ عنہ او قول نَبِیّہ، فامّا ان یبتدیء ذالک من قبل نفسہٖ فلیس بجایٔز لنا فی ابایٔنا الاذنین الینا المماثلین لنا فکیف فی ابینا الاقدام الاعظم الاکرم النّبی المقدّم الذی عذرہ اللہ سبحانہ و تعالیٰ و تاب علیہ وغفرلہ (تفسیر قرطبی و ذکرہ فی البحر المحیط ایضاً )
Today it is not permissible for any of us to use the word عِصیَان (disobedience) in relation to Sayyidna 'Adam (علیہ السلام) except when it has been used with reference to this verse or to a Hadith of the Holy Prophet ﷺ . When indeed it is not desirable to use this word in relation to our own not-too-distant ancestors, who were like us, how can it be permissible in relation to Sayyidna 'Adam (علیہ السلام) who is the father of all mankind and more deserving of respect than our own ancestors? Besides he is a revered prophet of Allah whose excuse He accepted and forgave him for his lapse. For such a person the use of the word of (disobedience) is totally forbidden.
The same views have been expressed by Qushairi Abu Nasr.
He said (to ’Ādam and Iblīs), “Go down from here, all of you, some of you enemies of some others. Then, should some guidance come to you from Me, the one who follows My guidance shall not go astray, nor shall he be in trouble.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The اهْبِطَا مِنْهَا جَمِيعًا (123) mean "both of you go down together". This command can be in reference to Sayyidna 'Adam (علیہ السلام) and the shaitan in which case the meaning of the phrase بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ (some of you enemies of some - 123) is obvious, namely that the two of them will remain enemies in the world also. However if it is argued that the Shaitan had already been expelled from Paradise long before these events occurred, then it would be correct to assume that these words have been addressed to Sayyidna 'Adam (علیہ السلام) and Sayyidah Hawwa' (علیہا السلام) meaning thereby that their children would cherish hostile feelings towards one another and mutual hostility among the children embitters the lives of the parents.
As for the one who turns away from My message, he shall have a straitened life, and We shall raise him blind on the Day of Judgment.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَنْ أَعْرَضَ عَن ذِكْرِي (And whoever turns away from My message - 20:124.) Here the word can refer both to the Qur'an and the Holy Prophet ﷺ as has been mentioned in other verses ذِكْرًا ﴿10﴾ رَّسُولًا (65:10). In both cases the meaning would be that if anyone fails in his duty to recite the Qur’ an or to comply with its commands, or if he fails to submit to the authority of the Holy Prophet then as punishment he would be condemned to a harsh and rigorous life in this world and would be raised blind on the Day of Resurrection.
The truth about the life of infidels and evil-doers being harsh in this world
Here one may ask that a life of penury and destitution in this world is not for the infidels and wicked people only but it afflicts good and pious people also. Indeed the prophets of Allah have to endure the greatest misfortunes and calamities in their worldly life. Sahih .al-Bukhari and all other books of Hadith contain a tradition in which, on the authority of Sa'd and others, the Holy Prophet ﷺ is reported to have said that the severest trials and tribulations are suffered by the prophets and in the case of the pious people those who enjoy a higher rank in the hierarchy are the ones who will get a greater share of misfortunes. On the other hand the infidels and the evildoers enjoy a life of comfort and affluence. Therefore the words of the Qur'an that such people would be condemned to a harsh and rigorous life can refer to the life in the Hereafter (آخرَت) only, because experience shows that they have, in this world, all the comforts of life.
The answer to the question posed above is that the punishment which the evil-doers will suffer in this world refers to the chastisement which awaits them in the grave where their existence will be made miserable and beyond endurance. Their graves will be their abodes and will squeeze them so tight that their graves will crack. There is a tradition in Musnad al-Bazzar on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ himself stated that the words مَعِيشَةً ضَنكًا (straitened life) occurring in this verse (124) refer to the existence in the grave. (Mazhari)
Another interpretation given to these words by Sayyidna Said ibn Jubair ؓ is that these people will be deprived of the gift of contentment which will result in an overpowering greed for worldly goods (Mazhari) but no amount of wealth will ever give them peace and content. The constant desire to augment their worldly possessions and the fear of any decrease in their size will always keep them anxious and uneasy. It is generally observed that the wealthy people who have all the means of comfort at their disposal actually are unable to enjoy comfort themselves, because comfort cannot be achieved without content and peace of mind.
He will say, “My Lord, why did you raise me blind while I was sighted?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَنْ أَعْرَضَ عَن ذِكْرِي (And whoever turns away from My message - 20:124.) Here the word can refer both to the Qur'an and the Holy Prophet ﷺ as has been mentioned in other verses ذِكْرًا ﴿10﴾ رَّسُولًا (65:10). In both cases the meaning would be that if anyone fails in his duty to recite the Qur’ an or to comply with its commands, or if he fails to submit to the authority of the Holy Prophet then as punishment he would be condemned to a harsh and rigorous life in this world and would be raised blind on the Day of Resurrection.
The truth about the life of infidels and evil-doers being harsh in this world
Here one may ask that a life of penury and destitution in this world is not for the infidels and wicked people only but it afflicts good and pious people also. Indeed the prophets of Allah have to endure the greatest misfortunes and calamities in their worldly life. Sahih .al-Bukhari and all other books of Hadith contain a tradition in which, on the authority of Sa'd and others, the Holy Prophet ﷺ is reported to have said that the severest trials and tribulations are suffered by the prophets and in the case of the pious people those who enjoy a higher rank in the hierarchy are the ones who will get a greater share of misfortunes. On the other hand the infidels and the evildoers enjoy a life of comfort and affluence. Therefore the words of the Qur'an that such people would be condemned to a harsh and rigorous life can refer to the life in the Hereafter (آخرَت) only, because experience shows that they have, in this world, all the comforts of life.
The answer to the question posed above is that the punishment which the evil-doers will suffer in this world refers to the chastisement which awaits them in the grave where their existence will be made miserable and beyond endurance. Their graves will be their abodes and will squeeze them so tight that their graves will crack. There is a tradition in Musnad al-Bazzar on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ himself stated that the words مَعِيشَةً ضَنكًا (straitened life) occurring in this verse (124) refer to the existence in the grave. (Mazhari)
Another interpretation given to these words by Sayyidna Said ibn Jubair ؓ is that these people will be deprived of the gift of contentment which will result in an overpowering greed for worldly goods (Mazhari) but no amount of wealth will ever give them peace and content. The constant desire to augment their worldly possessions and the fear of any decrease in their size will always keep them anxious and uneasy. It is generally observed that the wealthy people who have all the means of comfort at their disposal actually are unable to enjoy comfort themselves, because comfort cannot be achieved without content and peace of mind.
He will say, “In the similar manner as Our signs came to you, and you had ignored them. In the same way you will be ignored today.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَنْ أَعْرَضَ عَن ذِكْرِي (And whoever turns away from My message - 20:124.) Here the word can refer both to the Qur'an and the Holy Prophet ﷺ as has been mentioned in other verses ذِكْرًا ﴿10﴾ رَّسُولًا (65:10). In both cases the meaning would be that if anyone fails in his duty to recite the Qur’ an or to comply with its commands, or if he fails to submit to the authority of the Holy Prophet then as punishment he would be condemned to a harsh and rigorous life in this world and would be raised blind on the Day of Resurrection.
The truth about the life of infidels and evil-doers being harsh in this world
Here one may ask that a life of penury and destitution in this world is not for the infidels and wicked people only but it afflicts good and pious people also. Indeed the prophets of Allah have to endure the greatest misfortunes and calamities in their worldly life. Sahih .al-Bukhari and all other books of Hadith contain a tradition in which, on the authority of Sa'd and others, the Holy Prophet ﷺ is reported to have said that the severest trials and tribulations are suffered by the prophets and in the case of the pious people those who enjoy a higher rank in the hierarchy are the ones who will get a greater share of misfortunes. On the other hand the infidels and the evildoers enjoy a life of comfort and affluence. Therefore the words of the Qur'an that such people would be condemned to a harsh and rigorous life can refer to the life in the Hereafter (آخرَت) only, because experience shows that they have, in this world, all the comforts of life.
The answer to the question posed above is that the punishment which the evil-doers will suffer in this world refers to the chastisement which awaits them in the grave where their existence will be made miserable and beyond endurance. Their graves will be their abodes and will squeeze them so tight that their graves will crack. There is a tradition in Musnad al-Bazzar on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ himself stated that the words مَعِيشَةً ضَنكًا (straitened life) occurring in this verse (124) refer to the existence in the grave. (Mazhari)
Another interpretation given to these words by Sayyidna Said ibn Jubair ؓ is that these people will be deprived of the gift of contentment which will result in an overpowering greed for worldly goods (Mazhari) but no amount of wealth will ever give them peace and content. The constant desire to augment their worldly possessions and the fear of any decrease in their size will always keep them anxious and uneasy. It is generally observed that the wealthy people who have all the means of comfort at their disposal actually are unable to enjoy comfort themselves, because comfort cannot be achieved without content and peace of mind.
Thus We recompense him who exceeds the limits and does not believe in the signs of his Lord. Certainly the punishment of the Hereafter is more severe and more lasting.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَنْ أَعْرَضَ عَن ذِكْرِي (And whoever turns away from My message - 20:124.) Here the word can refer both to the Qur'an and the Holy Prophet ﷺ as has been mentioned in other verses ذِكْرًا ﴿10﴾ رَّسُولًا (65:10). In both cases the meaning would be that if anyone fails in his duty to recite the Qur’ an or to comply with its commands, or if he fails to submit to the authority of the Holy Prophet then as punishment he would be condemned to a harsh and rigorous life in this world and would be raised blind on the Day of Resurrection.
The truth about the life of infidels and evil-doers being harsh in this world
Here one may ask that a life of penury and destitution in this world is not for the infidels and wicked people only but it afflicts good and pious people also. Indeed the prophets of Allah have to endure the greatest misfortunes and calamities in their worldly life. Sahih .al-Bukhari and all other books of Hadith contain a tradition in which, on the authority of Sa'd and others, the Holy Prophet ﷺ is reported to have said that the severest trials and tribulations are suffered by the prophets and in the case of the pious people those who enjoy a higher rank in the hierarchy are the ones who will get a greater share of misfortunes. On the other hand the infidels and the evildoers enjoy a life of comfort and affluence. Therefore the words of the Qur'an that such people would be condemned to a harsh and rigorous life can refer to the life in the Hereafter (آخرَت) only, because experience shows that they have, in this world, all the comforts of life.
The answer to the question posed above is that the punishment which the evil-doers will suffer in this world refers to the chastisement which awaits them in the grave where their existence will be made miserable and beyond endurance. Their graves will be their abodes and will squeeze them so tight that their graves will crack. There is a tradition in Musnad al-Bazzar on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ himself stated that the words مَعِيشَةً ضَنكًا (straitened life) occurring in this verse (124) refer to the existence in the grave. (Mazhari)
Another interpretation given to these words by Sayyidna Said ibn Jubair ؓ is that these people will be deprived of the gift of contentment which will result in an overpowering greed for worldly goods (Mazhari) but no amount of wealth will ever give them peace and content. The constant desire to augment their worldly possessions and the fear of any decrease in their size will always keep them anxious and uneasy. It is generally observed that the wealthy people who have all the means of comfort at their disposal actually are unable to enjoy comfort themselves, because comfort cannot be achieved without content and peace of mind.
Did it give them no guidance (to realize) how many generations We have destroyed prior to them in whose dwellings they (often) walk around? Surely, in this there are signs for the men of reason.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The word ھُدٰی - (guidance) implied in the first sentence of verse 128 can refer either to the Qur'an or to the Holy Prophet ﷺ and the meaning would be, "Did not the Qur'an or the Holy Prophet ﷺ direct them i.e. the people of Makkah and tell them about the nations and the societies who were destroyed because they disobeyed the commands of Allah and turned away from the message brought to them by the Holy Prophet ﷺ ، and whose houses and lands are now occupied by them?" It is also possible that the word ھُدٰی (guidance) may refer to God in which case the meaning would be "Did God not direct."
But for a word from your Lord that had passed earlier, and an appointed time that had been fixed, it (the punishment) would have been inevitable (for them).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The word ھُدٰی - (guidance) implied in the first sentence of verse 128 can refer either to the Qur'an or to the Holy Prophet ﷺ and the meaning would be, "Did not the Qur'an or the Holy Prophet ﷺ direct them i.e. the people of Makkah and tell them about the nations and the societies who were destroyed because they disobeyed the commands of Allah and turned away from the message brought to them by the Holy Prophet ﷺ ، and whose houses and lands are now occupied by them?" It is also possible that the word ھُدٰی (guidance) may refer to God in which case the meaning would be "Did God not direct."
So, (O messenger,) endure with patience what they say, and proclaim the purity and praise of your Lord before sunrise and before sunset. And in some hours of night, proclaim His purity, and at points of the day as well, so that you may be pleased.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ (So endure what they say - 20:130) The people of Makkah offered various excuses to justify their rejection of the religion brought to them by the Holy Prophet and these included derogatory remarks against his person also, such as branding him as a sorcerer, a poet or even an untruthful person. The Qur'an suggested here two weapons to combat the torments aimed at him by the infidels of Makkah. One was to show patience and forbearance in the face of all provocation, and the other was to devote himself wholeheartedly to prayers, as the words وَسَبِّحْ بِحَمْدِ رَبِّكَ (and proclaim the purity of your Lord) suggest.
Patience and prayers are the only remedies against aggressive hostility
Everyone in this world, whether he is big or small, good or bad, has enemies and these enemies, however weak and feeble they may be, can do harm to their opponents. If they are not strong enough, they will not hesitate to stab them in the back, and failing everything else they will use abusive language which is equally hurtful. Therefore everybody has to be on his guard to protect himself from the hostile designs of his enemies. The Qur'an has prescribed two very effective tools for use in such a situation. One is patience, forbearance and to eschew all thoughts of revenge, while the other is to occupy oneself in prayers and invocation of Allah. A person whose thoughts are full of revenge is often unable to exact it from his enemy despite his power and influence and is consumed with chagrin and frustration. On the other hand a person who devotes himself to prayers finds solace in the belief that nobody can harm him without the will of Allah and that whatever Allah wills has a hidden purpose behind it. This belief not only affords him satisfaction but also frees his mind from all thoughts of anger and revenge resulting from the hostile acts of his enemies. The words لَعَلَّكَ تَرْضَىٰ (So that you may be pleased) occurring at the end of the verse mean that "If you follow this advice, you will be able to lead a happy and contented life".
وَسَبِّحْ بِحَمْدِ رَبِّكَ (And proclaim the purity and praise of your Lord - 20:130) Here the direction of proclaiming Allah's purity is followed by the direction of proclaiming His praise. It implies an indication that when a person is given taufiq to remember Allah by performing dhikr or any other form of worship, it should not make him proud of it. Instead, he should praise Allah, because without His taufiq (facilitation) he could not perform that worship. Then, proclaiming the purity and praise of Allah may mean invocation of Allah and His praise, and they may also mean the prescribed prayers. The subsequent fixed times which have been mentioned obviously refer to prayer timings. Thus قَبْلَ طُلُوعِ الشَّمْسِ (before the sunrise) means early morning (fajr) prayer وَقَبْلَ غُرُوبِهَا (before it sets) means midday prayers (zhur) and afternoon prayers (` asr) while وَمِنْ آنَاءِ اللَّيْلِ (and in some hours of night) means all prayers after sunset i.e. maghrib, ` isha' and tahajjud. The words أَطْرَافَ النَّهَارِ (the edges of the day) are intended to put additional emphasis on Fajr and Maghrib prayers.
Never stretch your eyes towards the things We have given to some groups of them to enjoy, so that We put them to test thereby, it being merely glamour of the worldly life. And the bounty of your Lord is much better and more lasting.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Worldly wealth is a fleeting thing and is not an evidence of God's favour, and for good Muslims it is a danger signal
وَلَا تَمُدَّنَّ عَيْنَيْكَ (And never stretch your eyes - 20:13) The words are addressed to the Holy Prophet and are intended to provide guidance to his followers. They are told not to cast covetous eyes at the splendor and glitter of those who revel in the enjoyment of worldly pleasures, because all these things are fleeting and transient while the grace and blessings bestowed upon the Holy Prophet and through him upon his followers are everlasting and much more desirable than worldly luxuries.
People have always wondered at the wealth and prosperity of the infidels and evil doers despite their being loathsome and contemptible in the eyes of Allah, while pious and obedient Muslims spend their lives in poverty and destitution. Even the great and highly respected Sayyidna ` Umar al-Faruq ؓ was made aware of this glaring disparity one day when he entered the private quarter of the Holy Prophet ﷺ and saw him lying on a mat of rough reeds which left their marks on his body. Sayyidna ` Umar ؓ stood there and wept. Then he said, "0 Prophet of Allah! The kings of Persia and Byzantium live in comfort and luxury whereas you who are the chosen prophet of Allah and also his beloved live such a harsh life." To this the Holy Prophet ﷺ replied, "0 son of Khattab! Has it not dawned upon you yet that Allah has given to these people everything that is dear to them in this world, but they will have no share of the good things in the Hereafter, only punishment and pain?" This is the reason why the Holy Prophet ﷺ chose for himself a life which was free from the pomp and vanity of this wicked world, even though he had the means of accumulating all the comforts and luxuries of life. Whenever he received share of wealth even without physical toil or exertion, he immediately distributed it among the poor and the needy and kept nothing of it for himself. Ibn Abi Hatim has related, quoting Sayyidna Abu Said al-Khadri ؓ that the Holy Prophet ﷺ once said,
ان اخوف ما اخاف علیکم ما یفتح اللہ لکم من زھرۃ الدُّنا (ابن کثیر)
What I fear most about you is wealth and worldly splendor which will be arrayed before you. (Ibn Kathir)
In this Hadith the Holy Prophet ﷺ has foretold the Muslims about their conquests and the acquisition of vast territories which will bring them untold wealth and means of luxury. But there is no cause to feel satisfaction at these prospects; on the other hand there is every reason to fear such an eventuality because an excess of indulgence in luxuries may make people forget their duty to Allah.
Bid your family to perform Salāh, and adhere to it yourself. We ask no provision from you. We give provision to you. And the ultimate end is in favour of Taqwā (God-fearing, and piety).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Requiring one's relatives and associates to offer their prayers regularly and the philosophy behind it
وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا (And bid your family to perform salah and adhere to it yourself - 132) Here the Holy Prophet has been asked to direct the members of his family to say prayers and that he himself should be very particular about his prayers. These appear to be two separate commands, i.e. one for the family and the other for himself but the fact is that for a person to be steadfast in saying prayers it is essential that his family and friends should be equally mindful of their duty in this matter. The word اھل ahl used for the family is quite comprehensive and includes a person's wife, children and his associates because all of them influence the environment and are an integral part of society. After this verse was revealed to the Holy Prophet ﷺ he used to go to the house of Sayyidna Ali and Sayyidah Fatimah ؓ every morning at the time of morning prayers and call out الصَّلَاةِ الصَّلَاةِ (Come to salah, come to salah). (Qurtubi)
It is reported that whenever Sayyidna ` Urwah ibn Zubair ؓ saw a display of wealth, he would at once return home, call his family to prayer and recite to them this verse. Also when Sayyidna ` Umar ibn Khattab ؓ got up for his midnight (tahajjud) prayers, he would awake the other members of his family and recite to them this verse. (Qurtubi)
Allah provides easy sustenance to a person who devotes himself to prayers and to His worship
لَا نَسْأَلُكَ رِزْقًا (We ask no provision from you - 20:132) Allah does not demand of the people that they should provide sustenance to their families and dependants by their own power, because the responsibility for this is in His hands alone. Man is incapable of providing for himself, and the best that he can do is to plough the land and plant seeds in it, but he has no power to germinate it or to make a tree grow out of it. The role of man in all this is to protect the tree after it has grown to maturity and then to put its yield to his personal use. And for the person who spends all his time in prayer Allah makes even this labour bearable for him (Tirmidhi). Ibn Majah has quoted Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said,
یقول اللہ تعالیٰ : یا ابن آدم : تفرَّغ لعبادتی املأ صدرک غنی واسد فقرک، وان لم تفعل ملأت صدرک شغلا ولم اسد فقرک (ابن کثیر)
"Allah says: '0 son of 'Adam! You dedicate yourself to My worship and I will fill your chest with sufficiency and free you from want. But if you do not obey my commands, I will fill your chest with anxieties and worries and will not free you from want."' (Ibn Kathir)
The meaning of the words لم اسد فقرک (I will not free you from want) is that such a man will always remain poor because the more wealth he acquires the more his greed will increase. And Sayyidna ` Abdullah ibn Mas’ ud ؓ says that he heard the Holy Prophet ﷺ saying,
من جعل ھمومہ ھمّا واحدا ھمّ المعاد، کفاہ اللہ ھمّ دنیاہ، ومن تشعبت بہ الھموم فی احوال الدّنیا لم یبال اللہ وی ایّ اودیۃ ھلک [رواہ ابن ماجہ ] (ابن کثیر)
"A man who makes his concern for the Hereafter the focal point of all his efforts, Allah will take care of his concerns, but a person whose concerns are all about worldly affairs, Allah does not care in which valley he perishes."
They say, “Why does he not bring to us a sign from his Lord?” Has there not come to them the clear sign of what is contained in the earlier Scriptures?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ (Has there not come to them the manifestation of that which was contained in the earlier scriptures? - 20:133) It means that all the old Revealed Books such as the Torah, the Injil (Evangel) and the scriptures given to Sayyidna Ibrahim (علیہ السلام) bear a witness to the prophethood of the last Prophet Muhammad ﷺ . Is not all this sufficient evidence for those who persist in their denial of his prophethood?
And if We had destroyed them with a punishment before it, they would have said, “Our Lord, why did you not send a messenger to us, so that we might have followed Your signs before we were humiliated and put to disgrace?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ (Has there not come to them the manifestation of that which was contained in the earlier scriptures? - 20:133) It means that all the old Revealed Books such as the Torah, the Injil (Evangel) and the scriptures given to Sayyidna Ibrahim (علیہ السلام) bear a witness to the prophethood of the last Prophet Muhammad ﷺ . Is not all this sufficient evidence for those who persist in their denial of his prophethood?
Say, “Everyone is waiting. So wait, then you will know who the people of the straight path are and who has followed the right guidance.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَىٰ (Then you will know who are people of the straight path and who has guidance - 20:135.) It means that though everybody is free to claim merit for his own ways and his own actions, these claims are of no value, because the correct way is that only which finds favour with Allah, and on the Day of Resurrection everybody will be made aware as to who followed the path of error and who took the road to salvation.
اللہُمَّ اھدنا لما اختلف فیہ الی الحَقَ باذنکَ ولاحَول ولا قُوَأۃَ الَّابِک ولا ملجأ مِنکَ الَّا اِلَیک
Alhamdulillah
The Commentary on
Surah Ta-Ha
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