And We did not send down to his people any army from the heavens after him, nor were We (in need) to send down.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 28 and 29, it was said: وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَاءِ وَمَا كُنَّا مُنزِلِينَ إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ " (And We did not send down to his people any army from the heavens after him, nor were We (in need ) to send down. It was no more than a single Cry, and in no time they were extinguished.)
Mentioned here is the Divine punishment that descended upon the people who had rejected the messengers and had beaten up Habib Najjar until he died a martyr. And regarding the sending of punishment, it was said that Allah did not have to send an army of angels to seize these people - nor was it the way of Allah to send such an army, because just a single angel of Allah is enough to destroy the greatest, mightiest and the bravest of nations. Why would he need to send an army of angels? After that, given there was a crisp description of the punishment coming upon them - it was just a single shrill Cry of the angel, and there they were, all extinguished under its sonic sweep. It appears in Hadith narrations that the archangel, Jibra'il al-'amin (علیہ السلام) ، holding the two sides of the city gate, came up with a hard and horrendous Cry, the shock from which proved unbearable for any living soul, and they all succumbed to sudden death.
The state of their dying has been expressed through the word: خَامِدُونَ khamidun) by the Qur'an. The words: خَامِدا (khamada) and خُمُود (khumud) are used to mean the extinguishing or dying of fire. The life of the living depends on energy. When this energy is not there, what remains is death. So, 'khamidun' means extinguished, gone extinct, put off.
It was no more than a single Cry, and in no time they were extinguished.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 28 and 29, it was said: وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَاءِ وَمَا كُنَّا مُنزِلِينَ إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ " (And We did not send down to his people any army from the heavens after him, nor were We (in need ) to send down. It was no more than a single Cry, and in no time they were extinguished.)
Mentioned here is the Divine punishment that descended upon the people who had rejected the messengers and had beaten up Habib Najjar until he died a martyr. And regarding the sending of punishment, it was said that Allah did not have to send an army of angels to seize these people - nor was it the way of Allah to send such an army, because just a single angel of Allah is enough to destroy the greatest, mightiest and the bravest of nations. Why would he need to send an army of angels? After that, given there was a crisp description of the punishment coming upon them - it was just a single shrill Cry of the angel, and there they were, all extinguished under its sonic sweep. It appears in Hadith narrations that the archangel, Jibra'il al-'amin (علیہ السلام) ، holding the two sides of the city gate, came up with a hard and horrendous Cry, the shock from which proved unbearable for any living soul, and they all succumbed to sudden death.
The state of their dying has been expressed through the word: خَامِدُونَ khamidun) by the Qur'an. The words: خَامِدا (khamada) and خُمُود (khumud) are used to mean the extinguishing or dying of fire. The life of the living depends on energy. When this energy is not there, what remains is death. So, 'khamidun' means extinguished, gone extinct, put off.
Alas for the slaves (of Allah)! No messenger came to them, but they have been mocking at him.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 28 and 29, it was said: وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَاءِ وَمَا كُنَّا مُنزِلِينَ إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ " (And We did not send down to his people any army from the heavens after him, nor were We (in need ) to send down. It was no more than a single Cry, and in no time they were extinguished.)
Mentioned here is the Divine punishment that descended upon the people who had rejected the messengers and had beaten up Habib Najjar until he died a martyr. And regarding the sending of punishment, it was said that Allah did not have to send an army of angels to seize these people - nor was it the way of Allah to send such an army, because just a single angel of Allah is enough to destroy the greatest, mightiest and the bravest of nations. Why would he need to send an army of angels? After that, given there was a crisp description of the punishment coming upon them - it was just a single shrill Cry of the angel, and there they were, all extinguished under its sonic sweep. It appears in Hadith narrations that the archangel, Jibra'il al-'amin (علیہ السلام) ، holding the two sides of the city gate, came up with a hard and horrendous Cry, the shock from which proved unbearable for any living soul, and they all succumbed to sudden death.
The state of their dying has been expressed through the word: خَامِدُونَ khamidun) by the Qur'an. The words: خَامِدا (khamada) and خُمُود (khumud) are used to mean the extinguishing or dying of fire. The life of the living depends on energy. When this energy is not there, what remains is death. So, 'khamidun' means extinguished, gone extinct, put off.
Did they not see how many generations We have destroyed before them who will not come back to them?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 28 and 29, it was said: وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَاءِ وَمَا كُنَّا مُنزِلِينَ إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ " (And We did not send down to his people any army from the heavens after him, nor were We (in need ) to send down. It was no more than a single Cry, and in no time they were extinguished.)
Mentioned here is the Divine punishment that descended upon the people who had rejected the messengers and had beaten up Habib Najjar until he died a martyr. And regarding the sending of punishment, it was said that Allah did not have to send an army of angels to seize these people - nor was it the way of Allah to send such an army, because just a single angel of Allah is enough to destroy the greatest, mightiest and the bravest of nations. Why would he need to send an army of angels? After that, given there was a crisp description of the punishment coming upon them - it was just a single shrill Cry of the angel, and there they were, all extinguished under its sonic sweep. It appears in Hadith narrations that the archangel, Jibra'il al-'amin (علیہ السلام) ، holding the two sides of the city gate, came up with a hard and horrendous Cry, the shock from which proved unbearable for any living soul, and they all succumbed to sudden death.
The state of their dying has been expressed through the word: خَامِدُونَ khamidun) by the Qur'an. The words: خَامِدا (khamada) and خُمُود (khumud) are used to mean the extinguishing or dying of fire. The life of the living depends on energy. When this energy is not there, what remains is death. So, 'khamidun' means extinguished, gone extinct, put off.
All of them are but to be assembled together (and) to be arraigned before Us.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 28 and 29, it was said: وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَاءِ وَمَا كُنَّا مُنزِلِينَ إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ " (And We did not send down to his people any army from the heavens after him, nor were We (in need ) to send down. It was no more than a single Cry, and in no time they were extinguished.)
Mentioned here is the Divine punishment that descended upon the people who had rejected the messengers and had beaten up Habib Najjar until he died a martyr. And regarding the sending of punishment, it was said that Allah did not have to send an army of angels to seize these people - nor was it the way of Allah to send such an army, because just a single angel of Allah is enough to destroy the greatest, mightiest and the bravest of nations. Why would he need to send an army of angels? After that, given there was a crisp description of the punishment coming upon them - it was just a single shrill Cry of the angel, and there they were, all extinguished under its sonic sweep. It appears in Hadith narrations that the archangel, Jibra'il al-'amin (علیہ السلام) ، holding the two sides of the city gate, came up with a hard and horrendous Cry, the shock from which proved unbearable for any living soul, and they all succumbed to sudden death.
The state of their dying has been expressed through the word: خَامِدُونَ khamidun) by the Qur'an. The words: خَامِدا (khamada) and خُمُود (khumud) are used to mean the extinguishing or dying of fire. The life of the living depends on energy. When this energy is not there, what remains is death. So, 'khamidun' means extinguished, gone extinct, put off.
And a sign for them is the dead land. We gave it life and brought forth grain from it; so from it they eat.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Most of the subjects taken up in Surah Ya Sin related to signs of Divine power and the rewards and favors bestowed on human beings. These have been harnessed to prove that there is a life hereafter and that people need to be firm in their belief in being raised again and having to face the Day of Judgment. In the verse cited above, the Divine signs pointed to are, on one hand, clear proofs of His perfect power, while on the other, they serve as mirrors of particular rewards and favors of Allah Ta’ ala bestowed on human beings and the rest of creatures. In this, lie unusual lessons of wisdom.
And We have placed gardens of date-palms and grapes, and caused springs to gush forth therein,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Most of the subjects taken up in Surah Ya Sin related to signs of Divine power and the rewards and favors bestowed on human beings. These have been harnessed to prove that there is a life hereafter and that people need to be firm in their belief in being raised again and having to face the Day of Judgment. In the verse cited above, the Divine signs pointed to are, on one hand, clear proofs of His perfect power, while on the other, they serve as mirrors of particular rewards and favors of Allah Ta’ ala bestowed on human beings and the rest of creatures. In this, lie unusual lessons of wisdom.
so that they may eat fruits thereof, while it was not made by their hands. Would they not then offer gratitude?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the first verse (33), the land on which we live has been cited as an example. It is there, all the time, before everyone., It is physically seen, when rain come down from the sky and pour water over the dry land, that it is revived by the rain which makes it, so to say, live again. The outcome starts showing up in the form of vegetation, trees and their fruits. Mentioned thereafter were streams that were made to run below the land and on its surface in order to help the trees grow and survive. It was said: لِيَأْكُلُوا مِن ثَمَرِهِ (so that they may eat fruits thereof). In other words, the purpose of harnessing the entire range of the natural forces of winds, clouds and the land is that people get to eat their fruits. All these things can be observed by seeing with one's own eyes. And everyone knows how to do that. Onwards from here, human beings were alerted to something for which this whole universal system was put into place.
Growth of vegetation is not an act of man
It was said: وَمَا عَمِلَتْهُ أَيْدِيهِمْ (wa ma 'amilathu aiydihim: while it was not made by their hands). The majority of commentators have taken the letter: مَا (ma) in this verse for negation which means that 'it was not made by their hands. According to this interpretation, this sentence has a ring of warning given to heedless man: Just think about your job and the labor you put in it. What is your true share in the great blossoming of fruits? Of course, you put the seed in the land, water it, let the earth be soft so that delicate buds sprout without being obstructed by something. But, making a whole tree grow from that tiny seed, having leaves and branches shoot out from it and then commission it to produce all sorts of fruits is something totally different. What is your contribution in all these things?
This is the unshared domain of the one who is absolutely powerful, wise and knowing, and this can only be an act of God. Therefore, human beings are duty-bound to derive benefit out of these things, yet they should never forget the Creator and master of whatever there is. Parallel to this, there is a verse of Surah Waqi'ah where it was said: أَفَرَأَيْتُم مَّا تَحْرُثُونَ أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ (Well, tell Me about that (seed) which you sow: Is it you who grow it, or are We the One who grows? - 56:63-64). The outcome is: 'Even though human beings do not share in the making of these fruits in any way, yet it was Our grace that We created them, made them the owners of the whole range, as well as taught them the ways of eating and deriving other benefits out of these.'
The particular difference between human and animal food
Ibn Jarir and some other commentators have not taken the letter (مَا) ma in: وَمَا عَمِلَتہُ (wa ma 'amilath) for negation, rather have read it as a relative pronoun in the sense of: الَّذِي (al-ladhi: that which). In that case, this part of verse 35 would come to mean that all these things have been created, so that they eat fruits there from, and also eat that which human hands make, produce or process out of these vegetations and fruits. For example, desserts made from fruit, chutneys and pickles, and the extracts of oil from some fruits are the outcome of human effort and processing. This would come to mean that these fruits created by nature are firstly made edible without any functional human input, then Allah Ta’ ala has given man the ingenuity to prepare all sorts of delicious and useful things from each single kind of fruit.
Thus, creating fruit and giving man the expertise to compound fruit with other ingredients and turn it into a variety of tasteful and useful edibles is yet another blessing from Allah. After having reported this Tafsir of Ibn Jarir, Ibn Kathir has said that this Tafsir is supported by the phonetic rendering (Qira'ah) of Sayyidna ` Abdullah Ibn Masud ؓ as well because, the word: مِمَّا (mimma) takes the place of: (ma) in his qira'ah, that is: مِمَّا عَمِلَتْهُ أَيْدِيهِمْ (mimma amilathu aidthim: from that which their hands have processed).
Going into a little detail, it can be said that animals too eat vegetation and fruits. Some eat meat. Some others eat soil. But, they all feed on simples. The grass eater eats grass only. The meat eater eats meat only. Preparing different kinds of food by combining a variety of ingredients whereby the addition of salt, chilies, sugar and the sour makes food turn into tens of kinds happens to be the singularity of human beings alone. They alone have been given the ability to put different edibles together and come out with a meal tasting different from the other. This is ingenious. The preparation of meat with salt and seasonings and fruits with sweeteners is a culinary art Allah Ta’ ala has taught human beings to use to their advantage. The text, after recounting the substance and design of these great Divine blessings in these verses, concludes by saying: أَفَلَا يَشْكُرُونَ afala yashkurun: Would they not then offer gratitude?) which means that even after having seen all these things how is it possible from a reasonable person that he does not be grateful to Allah? Onwards from here, after having mentioned land produce and climate, human beings and animals have been included in the spectrum whereby there appears yet another sign of the absolute Power:
Pure (from every fault) is the One who has created all the pairs of whatever the earth grows and of the humans themselves and of that which they do not know.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ (Pure is the One who has created all the pairs of whatever the earth grows, and of the humans themselves, and of that which they do not know. - 36:36). Here, the word: أَزْوَاجَ (azwaj) is the plural form of: زَوج (zawj) and means pairs. A pair is two things of the same kind and refers to a couple, or a match of the other. For example, a married man and woman is a pair; hence, each one of them is the zawj of the other. Similarly, males and females of animals are pairs. In the botanical kingdom, many trees have been found as having males and females among them. Date palms and Papaya are common examples. Others may also be like these as is the case with all trees bearing fruits and flowers in which, according to modern scientific information, procreation has been identified. In the same way, it is not improbable if the same arrangement of male and female exists in solids, minerals and other elements of creation, though in a manner not discovered as yet -towards which the text points out in: مِمَّا لَا يَعْلَمُونَ (mimma la ya` lamun: and from that which they do not know - 36). Generally, commentators refer to: أَزْوَاجَ (azwaj: pairs) as categories and kinds because the way male and female are called pairs, similarly, two contrasting things are also referred to as pairs, like chill and heat, land and water, sorrow and happiness, health and sickness, then, within each of these, many further degrees, categories and kinds come up in terms of high, low and the average. Similarly, there are many categories and kinds in human beings and animals in terms of color, form, language and way of life. The word: أَزْوَاجَ (azwaj: pairs) is inclusive of all these categories and kinds. In the present verse (36), mentioned first is: مِمَّا تُنبِتُ الْأَرْضُ (all the pairs of whatever the earth grows)- These are the categories and kinds of vegetation. After that, مِنْ أَنفُسِهِمْ and of the humans themselves,) mentioned there are the categories and kinds of human selves as such. And after that, in: مِمَّا لَا يَعْلَمُونَ (and from that which they do not know) included there are thousands of such creations as have not yet unfolded before human beings. Allah Ta’ ala alone knows how many categories and kinds of living forms, vegetation and minerals exist under the layers of the earth and in rivers and in mountains.
And a sign for them is the night. We strip (the cover of) the day from it, and they are suddenly in darkness.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 37, it was said: وَآيَةٌ لَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ (And a sign for them is the night. We strip the [ cover on day from it, and they are suddenly in darkness.). After having described the signs of Divine power in what was created on the earth, the text mentions cosmic creations. The word: سَلخ (salkh) literally means to skin. If the skin from an animal or the cover from things is removed, the thing inside becomes obvious. Allah Ta’ ala has, in this similitude, pointed out that the real element in this world is darkness. Light is transitory, for it spreads over the earth through planets and stars. In a predetermined system, at a fixed time, this light that is spread over the darkness of the world is removed from on top. What remains is darkness. This, in common parlance, is called night.
And the sun is quickly proceeding towards its destination. That is the designing of the All-Mighty, the All-Knowing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 38, it was said: وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (And the sun is quickly proceeding towards its resting place. That is the designing of the All-Mighty, the All-Knowing. 36:38). The word: لِمُسْتَقَر mustaqarr) is used to denote place of rest as well as time of rest, that is, it could be time-oriented and, space-oriented too. Then, this word is also employed in the sense of the end or destination of a course or journey - even if another journey begins immediately after it without any break or stillness (as mentioned by Ibn Kathir).
Some respected commentators have taken the word: لِمُسْتَقَرّ (mustaqarr) at this place as a time-oriented destination, that is, when the sun reaches the end of its movement already determined - and that time is the Day of Doom (the Qiyamah). In the light of this Tafsir, the verse would mean that the sun is moving on its orbit supported by such a precise and perfect system that does never betray the difference of even a minute or second. Thousands of years have passed over this orbit. But, all this is not everlasting. There is a particular point in time and space for it. When that is arrived at, this solar system and the movement will stop, end - and that is the Day of Qiyamah. This Tafsir has been reported from Qatdaha:sv (Ibn Kathir).
And a verse from Surah Az-Zumar in the Holy Qur'an also supports it, that is, the word: مُّسْتَقَرّ (mustaqarr) means a time-oriented destination or abode and refers to the Day of Qiyamah. The words of the verse of Surah az-Zumar are:
He created the heavens and the earth in His wisdom. He wraps the night over the day and He wraps the day over the night, and He has put the Sun and the Moon under His command, each one of tham moving for an appointed term. (39:5)
The statement in this verse is nearly the same as given in the present verse of Surah Ya Sin. Firstly, the alternation of the night and the day has been described through a similitude in terms of common perception - Allah Ta’ ala puts the cover of night over the day and that of day over the night. Thus, the night and the day have been likened to two covers. The cover of the night is draped over the day and it is night, and the cover of the day is draped over the night and it is day. After that, it was said that the sun and the moon are both subjugated before Allah Ta’ ala and are subservient to His command. Each is moving up to an appointed term. The words used in the text are: أَجَلٍ مُّسَمًّى (ajalim-musamma) meaning fixed term, and the verse means that the movement of both the sun and the moon is not everlasting. When it reaches a certain fixed term, that is, the Day of Qiyamah, this movement shall stand terminated. In the present verse of Surah Ya Sin too, the word: مُّسْتَقَرٌّ (mustaqarr) quite obviously means this very fixed or appointed term, that is, a time-oriented point of arrival, destination or abode. In the light of this Tafsir, neither does the sense of the verse present any difficulty, nor is there any objection in terms of astronomy and mathematics.
And some respected commentators have taken it to mean a spatial destination or abode as based on the following Hadith reported in the Sahihs of al-Bukhari and Muslim and others from several Sahabah and chains of authority.
According to a narration of Sayyidna Abu Dharr al-Ghifari ؓ ، once he was present in the company of the Holy Prophet ﷺ at the time of sunset. Addressing him, he said, "Abu Dharr, do you know where the sun sets?" Sayyidna Abu Dharr ؓ says that he submitted: "Allah and His Messenger know best." Thereupon, the Holy Prophet ﷺ said, "The sun keeps on moving until when it reaches beneath the 'Arsh (the Throne) it makes sajdah (sujud or prostration)." After that, he said, "This is what 'mustaqarr' means in this verse: وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا (And the sun is quickly proceeding towards its resting place.).
In a narration, again from Sayyidna Abu Dharr ؓ ، there appear the additional words to the effect: "I asked the Holy Prophet ﷺ the explanation of: وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا (And the sun is quickly proceeding towards its resting place.). He said: مُستَقَرُّھَا تَحتَ العَرشِ (mustaqarruha that al-'Arsh: Its resting place is under the ` Arsh). Al-Bukhari has reported this narration at several place and, with the exception of Ibn Majah, this narration is present in all Six Books.
And there is a Hadith bearing on the same subject reported from Sayyidna ` Abdullah Ibn Masud ؓ as well. It has some additions to the effect that, every day, when the sun reaches beneath the ` Arsh, it performs a Sajdah and seeks permission for the next orbit. After the permission, it starts the next orbit - until, there will come that day when it will not have the permission to start the next orbit. Instead, it will be commanded to go back towards where it had come from. In other words, it would be asked to go beneath the earth from the side of the West, then, return from the same side of the West and rise from the West. The day it happens, it will be the sign of the Day of Qiyamah being absolutely close and, thereafter the doors of 'iman and taubah (repentance) will be closed. That will be a time when the taubah (repentance) of anyone sunk in sin or the taubah of anyone soaked in shirk and kufr will not be accepted (Ibn Kathir with reference to 'Abd-ur- Razzaq).
The prostration of the sun: A look into the phenomenon of the sun performing sajdah (prostration) beneath the ` Arsh
From these narrations of Hadith, we learn that mustaqarr means a spatial destination, that is, a place where one orbit of the movement of the sun stands completed - and they also tell us that this place is beneath the Arsh. Hence, the verse would mean that, every day, the sun moves towards a particular destination, and once it has reached there, it performs sajdah before Allah Ta’ ala and seeks His permission for the next orbit. Once the permission is given, it begins the next orbit.
But, when seen outwardly, several strong difficulties arise on the basis of principles laid down by experiments, observations and astronomy.
1. The state of the ` Arsh of Rahman (generally referred to as the Divine Throne) as understood from the Qur'an and Sunnah is that it surrounds all that we know as the masses of land and expanses of the sky. All these masses and expanses along with planets and stars, without any exception, are enclosed within the ` Arsh - and the ` Arsh of Rahman holds this entire cosmic universe inside itself. If seen from this angle, the sun is, in all conditions and at all times, simply under the ` Arsh. What, then, would be the sense of going beneath the ` Arsh after it sets?
2. It is common observation that the sun, after it sets at some place, does rise elsewhere. Therefore, its rising and setting is an ongoing phenomenon. What then is the meaning of going beneath the ` Arsh after setting and doing Sajdah?
3. From the apparent sense of the Hadith mentioned above, we learn that the sun, after having reached its destination (mustaqarr), pauses within which it offers Sajdah before Allah and seeks the permission for the next orbit - although, there being no break in the movement of the sun at any time is an open observation. And since this rising and setting of the sun keeps taking place all the time in terms of different locations, therefore, this pause should also be there all the time as a result of which the sun should not have any movement any time.
Such difficulties are related not only to astronomy, but also to observations and experiences that cannot be bypassed. Technically, the daily movement of the sun under the arrangement of the celestial sphere and its being positioned in the fourth heaven is a theoretical assumption of Ptolemy that was refuted by Pythagoras. Modern knowledge has confirmed the error in the theory of Ptolemy and also brought the soundness of the theory of Pythagoras to the level of certitude. Then there are the space flights in our time and the spectacle of human access to the moon that makes at least this much certain that all planets are in the lower space of the sky, not inside. The verse of the Qur'an: وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ And each one is floating in an orbit. - Ya Sin, 36:40) which is to appear a little later also confirms this view. Since this view is also suggestive of the daily rising and setting as being from the movement of the earth and not from the movement of the sun, another technical difficulty is added to the understanding of the aforementioned Hadith.
To understand its answer, it must be borne in mind that to the extent the explanation of the cited verse is concerned, no difficulty out of the doubts and difficulties mentioned above relates to the Qur'an. The sense it carries is no more than that Allah Ta’ ala has commissioned the sun to move in such an organized and steady way that it keeps moving continuously in a single state towards its destination (mustaqarr). If, this destination is taken to mean a time-oriented destination - that is, the Day of Qiyamah - as in the Tafsir of Qatadah, then, it would mean that this movement of the sun shall continue in a single state right through the last Day of Qiyamah - and shall terminate on that very Day. And if it were to be taken as a spatial destination, even then, its destination can be said as being the point in the orbit of the sun, the point from which the sun started its movement at the time of the initial creation. When it reaches that point, one orbit through a day and night stands completed, for this very point is the end of its journey and, once it reaches there, the next orbit begins. As for the precise determination of where lies that point from which this magnificent orbit of the sun started in eternity, the noble Qur'an does not throw human beings into unnecessary debates of this nature, something that does not bring them any benefit, neither in this world nor in the world-to-come. This is an inquiry of this very nature. Therefore, the Qur'an has bypassed it and drawn attention to the essential purpose. That purpose is to put particular aspects of the most perfect power and wisdom of Allah Ta’ ala into clear focus. It was said that the sun is the largest and the brightest sphere of this universe. That too did neither come into existence automatically, nor does it move on its own, nor can it sustain. In its present movement through days and nights all the time, it moves under the permission and will of Allah Ta’ ala.
Any doubt, out of the doubts mentioned above, does not apply to what has been said in the cited verse. However, all these doubts and difficulties in comprehension do arise from the Hadith statement about the sun that soon after its setting, it goes beneath the ` Arsh, performs sajdah and seeks permission to start the next orbit. And this debate sprung up in relation to this verse for the reason that, in some words of the Hadith, reference has been made to this verse. Answers to these doubts given by experts of Hadith and commentators of the Qur'an differ. From the apparent connotation of the words there, it is generally gathered that this sajdah of the sun takes effect only once in a day-night span after its setting. Respected writers, who have taken the Hadith in terms of its apparent sense, have laid down three probabilities concerning the setting: (1) That it may refer to the setting in the main part of populated areas, that is, of a place the setting of the sun whereat holds good for its setting for the majority of the population of the world; (2) that it be the setting of the Equator; or (3) the setting on the horizon of Madinah. Thus, the difficulty that the setting and rising of the sun is a phenomenon which keeps manifesting itself all the time, every moment, does not remain there, because this Hadith is talking about the setting of a particular horizon. But, the clear-cut and cloudless rejoinder seems to be that which my teacher, ` Allamah Shabbir Ahmad Usmani has given in his treatise: سُجُود الشَّمسِ Sujudu'sh-Shams: The Prostration of the Sun) which finds support in the statements of several leading commentators.
Before one proceeds to understand the presentation, it is useful to first understand a matter of principle about prophetic teachings and interpretations. The noble prophets, may peace be upon them, and the Scriptures they bring incessantly invite the entire Divine creation to ponder over whatever has been created in the heavens and the earth, and it is from these that they build their argument to prove the existence of Allah Ta’ ala, His Oneness, Knowledge and Power. But, deliberation in these things is desirable, according to Shari'ah, only to the extent of its relevance to one's worldly and social requirement or religious and other worldly need. Beyond that, the great mass of the creation of Allah is not thrown into the senseless concern of digging into bland philosophical hair splitting and the ultimate reality of things. The reason is that, first of all, the real and perfect knowledge of the ultimate reality of things is something scientists and philosophers have themselves been unable to find out, despite having spent their entire lives in the pursuit - not to say much about the poor masses. Let us suppose, even if this could be acquired somehow, yet it fulfills no religious need, nor does it help to acquire something materially sound and worthwhile, what is the sense of indulging in this unnecessary and wasteful debate? Obviously, nothing but a waste of wonderful years of life and a waste of precious wealth! noble Prophets (علیہم السلام) through the creations in the heavens and the earth and the major changes that occur therein is limited to the extent that could be rationalized by every human beings by virtue of bare observation and elementary deliberation. Technical refinements of philosophy and mathematics that can be resolved by experts in the field alone are not the material on which an argument of this nature is based, nor are people invited to deliberate in these. The reason is simple. Believing in Allah Ta’ ala and acting in accordance with His message is the duty of every human being - learned or illiterate, man or woman, urbanite or villager, dweller of some mountain or island. Therefore, prophetic teachings are synchronized with the level of perception, reason and understanding of common people that need no technical expertise.
Take the example of knowing the times of Salah, fixing the orientation to Qiblah, and knowing the months, years and dates. The knowledge of all these things can also be acquired through mathematical computations. But, the Shari'ah of Islam has, rather than rely on high-tech mathematical calculations to determine any of these things, placed reliance on common observations. Months and years and their dates were set in accordance with the lunar calendar. The basis of determining whether the new moon has or has not appeared was declared to be physical observation alone, the seeing of the new moon. The days of fasting and the Hajj were fixed on that very basis. When some people asked the Holy Prophet ﷺ about the secret behind the waning, waxing and disappearing of the moon and then its rising again, the answer to it was given by the Qur'an on his behalf: قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ (Say: They are indicative of time for the people, and of the Hajj - A1-Baqarah, 2:189). In other words, the Holy Prophet ﷺ was asked to tell people that all those changes occurring in the life of the moon are there so that they could find out when the month begins and ends and then find out its dates and determine the days of the Hajj. This answer served them with a warning against their unnecessary and ineffectual question, because no business of theirs, in this world or in the next, hinges on finding the reality behind it. Therefore, they were supposed to ask only about something that related to either their worldly or other worldly need.
After these initial remarks, let us give a little thought to the essential matter before us. Is it not that, in the cited verses, Allah Ta’ ala has, after having mentioned some manifestations of His perfect power and infinite wisdom, invited human beings to believe? Of these, mentioned first was the land that is before us all the time: وَآيَةٌ لَّهُمُ الْأَرْضُ (And a sign for them is the land- 33). Then, mention was made of how rains made it come alive and the growth of trees and other produce became possible – something everyone sees and knows: أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا (We gave it life and brought forth grain from it.- 33). Mentioned first after that was the daily alternation of the night and day وَآيَةٌ لَّهُمُ اللَّيْلُ : (And a sign for them is the night) Mentioned thereafter were planets and stars. Out of these, about the sun it was said: وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (And the sun is quickly proceeding towards its resting place. That is the designing of the All-Mighty, the All-Knowing.- 38). Think about it. The purpose here is to tell that the sun is not moving on its own, not of its volition or power. Instead, it is moving in subservience to the One who is Mighty and Knowing, and moving under the predetermined system originated by an entity with great power and knowledge. The Holy Prophet ﷺ close to the time of one sunset, had alerted Sayyidna Abu Dharr al-Ghiffari ؓ to the reality behind it during a question answer interlude with him. He has told him that the sun, at the time of its setting, performs a Sajdah before Allah Ta’ ala beneath the ` Arsh and seeks the permission to start the next orbit. When it has the permission, it moves as usual and rises from the east in the morning. Its outcome is no more than that the atmosphere of the world goes through a new transformation at the time of the setting and rising of the sun, something that depends on the sun. The Holy Prophet ﷺ took this moment as suitable to teach human beings their essential lesson that they should not take the sun to be an independent entity moving of its own volition and power. It moves only under the permission and will of Allah Ta’ ala. Every time it rises and every time it sets has to be with His permission, for it is subservient to His permission. This very act of moving under the command of Allah Ta’ ala has been declared to be its sajdah, the act of prostration before its creator. The reason is that a Sajdah made by anything happens to be appropriate to its state of being as the Qur'an has itself clearly said: كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ :"Everything [ in the creation of Allah ] already knows its Salah [ mode of worship ] and its tasbih [ mode of Divine glorification" - An-Nur, 24:41]. It means that the entire creation of Allah is engaged in worshipping and glorifying Allah, but each has its own separate way of doing it that has already been taught to it just like human beings who have been told how to do their Salah and Tasbih. Therefore, taking the sajdah of the sun to mean that it can take effect only when it places its forehead on some floor like a human being would not be correct.
And when it stands clarified from the statements of the Qur'an and Sunnah that the Divine Throne, the ` Arsh of the Rahmn, surrounds all heavens and stars and surfaces, it is already obvious that the sun is nowhere but under the ` Arsh, at all times and at every place. And when experience bears out that the time the sun is setting at one place, it is also rising at another. Therefore, no moment of the sun is free of either rising or setting. Thus, the being of the sun under the ` Arsh is also perennial under all states and so is its setting and rising. Therefore, the outcome of the subject mentioned in the Hadith is that the sun, in its entire orbit, remains in the state of prostration (Sajdah) before Allah under the ` Arsh, that is, it moves under His permission and command. And this cycle will stay activated right through the proximity of the last day of the Qiyamah until comes the time for the emergence of the sign that the Qiyamah is very close. When this happens, the sun will, rather than start its next orbit, be commanded to turn back - and then, it will rise from the west. At that time, the door of taubah (repentance) will be closed and no declaration of faith ('Iman) or repentance (Taubah) from anyone shall remain acceptable at that hour.
In short, this particularity of the setting of the sun, its passing under the ` Arsh, the making of prostration there and the incidence of seeking permission for the next orbit mentioned in the narration being studied is simply a similitude in consonance with the mores of effective prophetic teaching and in terms of common perception. Neither does it make it necessary that it performs Sajdah on some land surface like a human being, nor does it make it necessary that there be some pause in the movement of the sun at the time of making a sajdah, nor does it mean that it goes to some particular place doing only one sajdah during a day and night, and nor that it goes beneath the ` Arsh after setting only. But, at this time of great alternation, when people are seeing that the sun is receding away from them, what has been done is that they have been appraised of the truth of what is happening in the manner of a similitude while the reality is that this whole thing is happening because of the sun moving beneath the ` Arsh in subservience to the Divine command - the sun does not have any capability or power of its own. So, the way, at this time, the people of Madinah were convinced that the sun would now make its sajdah and seek permission for the next orbit, similarly, the message was relayed onwards to every place where the sun would be setting and everyone there would stand advised of the lesson thereof. Thus, the truth of the matter turns out to be that the sun at every moment while moving on its orbit keeps offering sajdah before Allah Ta’ ala and keeps seeking permission to move ahead - and it needs no pause or break to make Sajdah or seek permission.
Following this submission, there remains no doubt concerning the Hadith quoted, neither in terms of observations, nor in terms of the rules of astronomy, nor in the light of the position taken by Ptolemy or Pythagoras - though, the latter has found support in newer investigation. In either case, there remains no doubt or difficulty in the comprehension of the said Hadith.
As for the question about the sun making Sajdah and seeking permission to start the next orbit as mentioned in the Hadith, where it is stressed that doing all this required life, awareness and reason. The sun and the moon are devoid of life and consciousness. How could these actions issue forth from them? An answer to this has already appeared under the verse of the Qur'an: وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (And there is not a single thing that does not extol His purity and praise - Al'Isra', 17:44). (For commentary, please see Ma'ariful Qur’ an, English, Vol. V, pp. 506-510). There it was said that things we take to be devoid of life, sense and consciousness do have a special share of spirit, life, sense and consciousness. However, their life, sense and consciousness are insignificant as compared with humans and animals, so insignificant that these cannot be perceived commonly. But, there is no proof for its absence either, neither in the revealed law, nor in reason while the noble Qur'an, in the verse cited above, has proved their being possessors of the elements of life, reason and consciousness, something also recognized in new investigations: وَاللہ سبحانہ و تعالیٰ اَعلَم And Allah who is pure and High knows best.
Special Note
From these clarifications of the Qur'an and Hadith, it is established that both the sun and the moon are in motion, moving for a fixed term. This refutes the theory that the sun has no movement at all. The findings of the latest research have also refuted this presumption.
And for the moon We have appointed measured phases, until it turned (pale, curved and fine) like an old branch of date palm.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The text now turns to: وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ (And for the moon, We have appointed measured phases, until it turned [ pale, curved and fine ] like an old branch of date-palm.- 36:39). The dried bough of a date tree that gets bent like a bow is called: عُرْجُونِ (` urjun).
The stages of the moon
The word: مَنَازِلَ (manazil) is the plural of: مَنزِل (manzil) and denotes the place one arrives at. Allah Ta` la has bound the movement of the sun and the moon both with particular points, each of which is known as a Manzil or stage. Since the moon completes its orbit in one month, therefore, it has thirty or twenty-nine stages. But, as the moon disappears at least for a day during every month, therefore, its stages are generally taken to be twenty-eight. Astronomers have given these stages particular names in congruence with the stars that are found in the frontal proximity of these stages. Even during the days of Arabs of Jahiliyyah, stages were determined by these very names. The Holy Qur'an is far above these technical names. What it means to communicate are only the distances the moon traverses during particular days.
Relevant details have appeared in the commentary on Surah Yunus. It can be seen in Ma’ ariful-Qur'an, English, Volume IV, pages: 515-520. In this verse of Surah Yunus 10:5, the stages of the sun and the moon both have been mentioned: جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ "[ He is the One who ] has made the sun a glow and the moon a light, and determined for it the stages - 10:5". The only difference is that the stages of the moon are identified through observation, while the stages of the sun are calculated mathematically. By saying: حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ - (until it turned [ pale, curved and fine ] like an old branch of date-palm.- 36:39), described there is the state of the moon towards the end of the month when it recedes from the stage of the full moon to the extent that it transforms into the shape of a dried old bough bent like a bow. It is in consonance with the Arab surrounding that it has been likened to a dried bough of the date tree that assumes the shape of a crescent.
Neither it is for the sun to overtake the moon, nor can the night outpace the day. Each one is floating in an orbit.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 40, it was said: وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (And each one is floating in an orbit - 40). Literally, the word: فَلَک (falak) does not mean the sky. Instead, it means the orbit in which some star moves. This verse has also appeared earlier in Surah Al-Anbiya' (21:33). It tells us that the moon is not contained within some sky as presumed by the astronomical theory of Ptolemy. Instead, it moves in a particular orbit in the space lower than it. Then, there are recent investigations as well as the human access to the moon that have made it certain.
And it is a sign for them that We boarded their children in the loaded ship,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 41 and 42, it was said: وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We boarded their children at the loaded ship, and created for them things similar to it on which they ride.). Mentioned earlier to these verses were manifestations of Divine power and wisdom in what was created on the earth and in the heavens in that order. In the present verses, Divine power over the sea and its adjuncts has been mentioned. It was said that Allah Ta’ ala has made heavily laden boats and ships capable of sailing on the surface of the waters and reach distant places without getting drowned in route. Then, it was said in the verse that "We boarded their children at the loaded ship" - although, those who embarked the Ark were these very people. Perhaps, children were mentioned for the reason that one's children and family place a great burden of responsibility on parents, particularly when unable to move around. Thus, the sense of the verse is to emphasize that it is not only they who were riding the boat, but there also were young children and aged men and women and their belongings with them. The boat carried both, people and their things. In the verse following immediately (42), it was said: خَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (and created for them things similar to it on which they ride.- 36:42). It means that human beings have not only been provided with boats and ships that serve as rides for themselves and carry their things, but Allah has also created other rides like the boat. From this, people of Arabia have taken it to mean the ride of camels as habitually familiar to them, particularly so, because the camel is a carrier of things. It takes heavy loads across countries, therefore, the Arab called camels: The Boat of the Land.
and created for them things similar to it on which they ride.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
No wonder if the Qur'an is alluding to the aeroplane!
But, it is obvious that the Qur'an has not specifically named a camel or some other particular mode of conveyance at this place. This includes every such means of transportation that carries people and their baggage, accompanied or unaccompanied, right up to their desired destination. In our time, the invention of aeroplanes has made it amply clear that aeroplanes are the greatest substantiation of the Qur'anic statement: مِّن مِّثْلِهِ (mim-mithlihi: things similar to it). Then, its similarity with boat or ship is strongly supportive of it, because the way the ship of the sea sails on the surface of the water, and the mass of water does not make it drown, similarly, the airplane sails or flies over the bed of air and it does not throw it down. No wonder if the Qur'an may have left the statement: مِّن مِّثْلِهِ مَا يَرْكَبُونَ (mim-mithlihi ma yarkabun: things similar to it that they ride) ambiguous, so that all modes of conveyance and transportation that continue to be invented right through the last Day of Qiyamah get to be included therein. And Allah knows best.
And if We so will, We can drown them; then no one will respond to their cry, nor will they be rescued,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
No wonder if the Qur'an is alluding to the aeroplane!
But, it is obvious that the Qur'an has not specifically named a camel or some other particular mode of conveyance at this place. This includes every such means of transportation that carries people and their baggage, accompanied or unaccompanied, right up to their desired destination. In our time, the invention of aeroplanes has made it amply clear that aeroplanes are the greatest substantiation of the Qur'anic statement: مِّن مِّثْلِهِ (mim-mithlihi: things similar to it). Then, its similarity with boat or ship is strongly supportive of it, because the way the ship of the sea sails on the surface of the water, and the mass of water does not make it drown, similarly, the airplane sails or flies over the bed of air and it does not throw it down. No wonder if the Qur'an may have left the statement: مِّن مِّثْلِهِ مَا يَرْكَبُونَ (mim-mithlihi ma yarkabun: things similar to it that they ride) ambiguous, so that all modes of conveyance and transportation that continue to be invented right through the last Day of Qiyamah get to be included therein. And Allah knows best.
36:44
اِلَّا رَحْمَةً مِّنَّا وَمَتَاعًا اِلٰی حِیْنٍ
unless there be mercy from Us, and (unless) We let them enjoy for a while.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
No wonder if the Qur'an is alluding to the aeroplane!
But, it is obvious that the Qur'an has not specifically named a camel or some other particular mode of conveyance at this place. This includes every such means of transportation that carries people and their baggage, accompanied or unaccompanied, right up to their desired destination. In our time, the invention of aeroplanes has made it amply clear that aeroplanes are the greatest substantiation of the Qur'anic statement: مِّن مِّثْلِهِ (mim-mithlihi: things similar to it). Then, its similarity with boat or ship is strongly supportive of it, because the way the ship of the sea sails on the surface of the water, and the mass of water does not make it drown, similarly, the airplane sails or flies over the bed of air and it does not throw it down. No wonder if the Qur'an may have left the statement: مِّن مِّثْلِهِ مَا يَرْكَبُونَ (mim-mithlihi ma yarkabun: things similar to it that they ride) ambiguous, so that all modes of conveyance and transportation that continue to be invented right through the last Day of Qiyamah get to be included therein. And Allah knows best.
And (they pay no heed) when it is said to them, “Save yourselves from that (punishment) which is before you (in this world) and that which will come after you (die), so that you may receive mercy”.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the previous verses, through a description of Divine manifestations of power and wisdom in the creation of the heavens and the earth, people were invited to recognize their creator and believe that He alone is worthy of worship and, on the acceptance of this invitation, a promise of everlasting blessings was made along with a warning of severe punishment on its rejection. In the present verses and in the verses following these, there is a description of the disbelieving people of Makkah who were their direct addressees and who remained unmoved and unaffected either when persuaded to do something reward worthy, or when warned against some likely punishment.
In this connection, two dialogues between believers and disbelievers have been narrated. Believers invite them to fear the punishment of Allah that can come before them even in this mortal world while, after their death, it has to come to them in the Hereafter after all. If they, it is said to them, were to believe in fear of this punishment, it would be better for them. But, the disbelievers show their aversion despite having heard all that. This aversion of theirs has not been expressly mentioned here in the words of the Qur'an, because the 'I` rad' or aversion mentioned in the next verse automatically proves their aversion here too. And in accordance with the rule of syntax, the apodosis or principal clause of the condition:إِذَا قِيلَ لَهُمُ (idha gila lahum: When it is said to them) remains elided. The word of the next verse (46) bear witness to this elision, that is, whenever a verse or sign from their Lord comes to them, they show nothing but their aversion to it. (And that is why the words "they pay no heed" are added in brackets in the translation of this verse above.)
The wisdom behind some people receiving their sustenance indirectly
In the second dialogue, believers exhort the disbelievers to help the poor and needy and feed the hungry and prompt them to give to the destitute from what Allah had given to them. In their sarcastic response, the disbelievers say: You say that Allah is the provider and sustainer of the entire creation, yet He did not give them anything. Why should we? As for your words of advice to us that we should provide for them, this is nothing but that you have gone astray. Do you want to make us their Razzaq: Provider? These disbelievers too confessed that Allah Ta’ ala was the Provider as in the Qur'an: وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِن بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّـهُ (And if you ask them "as to who sends down water from the sky, then revives the land with it, they will certainly say, "Allah". - Al-Ankabut, 29:63)
This tells us that they too regarded Allah Ta’ ala as the ultimate Razzaq or Provider, but when in confrontation with believers, they sarcastically remarked: When Allah is the Razzaq, the Provider, let Him provide for them too - why should we? This was as if these dim-witted people thought that giving in the way of Allah and providing for the poor was contrary to Allah's attribute in being the Master-Provider of all sustenance! They just did not understand that as the absolute Giver and Provider, He has His own wise law operating in this world. By giving to one person, He makes that person a conduit for others and thus gives them indirectly - although, he is perfectly and certainly capable of having everyone's sustenance delivered personally and directly, as is the case with animals and insects where everyone in that kingdom receives sustenance directly. There is no one rich and no one, poor. No one gives to anyone. Everyone dines from nature's own food spread. But, human beings are different. It is to make their system of social living just and to inculcate in them the spirit of mutual help and cooperation, that He makes some of them the medium of delivering sustenance to some others, so that the one who spends gets its reward, and the one who receives becomes grateful to the giver. The reason is that this whole phenomenon of mutual human cooperation and help on which depends the entire functional order of the world can survive only when one person needs the other. A poor person needs the money a rich person has, and a rich person needs the labor of a poor person. Neither of the two is free of the need for the other - and a little reflection would reveal that nobody is doing a favor to anybody. Whatever a person gives to the other person gives, in the ultimate analysis, in one's own interest and for one's own good.
Now, there remains the question: On which basis, did the believers ask the disbelievers to spend in the way of Allah, particularly when they simply did not have the very faith in Allah and, as the jurists maintain, they were no addressees of the subsidiary injunctions of the Shari` ah? The answer to that is clear. When the believers said that, they had no intention to have disbelievers implement some religious injunction, it was said on the basis of the accepted norm of human good will, sympathy and gentleness.
There comes to them no sign from the signs of your Lord, but they turn averse to it.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the previous verses, through a description of Divine manifestations of power and wisdom in the creation of the heavens and the earth, people were invited to recognize their creator and believe that He alone is worthy of worship and, on the acceptance of this invitation, a promise of everlasting blessings was made along with a warning of severe punishment on its rejection. In the present verses and in the verses following these, there is a description of the disbelieving people of Makkah who were their direct addressees and who remained unmoved and unaffected either when persuaded to do something reward worthy, or when warned against some likely punishment.
In this connection, two dialogues between believers and disbelievers have been narrated. Believers invite them to fear the punishment of Allah that can come before them even in this mortal world while, after their death, it has to come to them in the Hereafter after all. If they, it is said to them, were to believe in fear of this punishment, it would be better for them. But, the disbelievers show their aversion despite having heard all that. This aversion of theirs has not been expressly mentioned here in the words of the Qur'an, because the 'I` rad' or aversion mentioned in the next verse automatically proves their aversion here too. And in accordance with the rule of syntax, the apodosis or principal clause of the condition:إِذَا قِيلَ لَهُمُ (idha gila lahum: When it is said to them) remains elided. The word of the next verse (46) bear witness to this elision, that is, whenever a verse or sign from their Lord comes to them, they show nothing but their aversion to it. (And that is why the words "they pay no heed" are added in brackets in the translation of this verse above.)
The wisdom behind some people receiving their sustenance indirectly
In the second dialogue, believers exhort the disbelievers to help the poor and needy and feed the hungry and prompt them to give to the destitute from what Allah had given to them. In their sarcastic response, the disbelievers say: You say that Allah is the provider and sustainer of the entire creation, yet He did not give them anything. Why should we? As for your words of advice to us that we should provide for them, this is nothing but that you have gone astray. Do you want to make us their Razzaq: Provider? These disbelievers too confessed that Allah Ta’ ala was the Provider as in the Qur'an: وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِن بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّـهُ (And if you ask them "as to who sends down water from the sky, then revives the land with it, they will certainly say, "Allah". - Al-Ankabut, 29:63)
This tells us that they too regarded Allah Ta’ ala as the ultimate Razzaq or Provider, but when in confrontation with believers, they sarcastically remarked: When Allah is the Razzaq, the Provider, let Him provide for them too - why should we? This was as if these dim-witted people thought that giving in the way of Allah and providing for the poor was contrary to Allah's attribute in being the Master-Provider of all sustenance! They just did not understand that as the absolute Giver and Provider, He has His own wise law operating in this world. By giving to one person, He makes that person a conduit for others and thus gives them indirectly - although, he is perfectly and certainly capable of having everyone's sustenance delivered personally and directly, as is the case with animals and insects where everyone in that kingdom receives sustenance directly. There is no one rich and no one, poor. No one gives to anyone. Everyone dines from nature's own food spread. But, human beings are different. It is to make their system of social living just and to inculcate in them the spirit of mutual help and cooperation, that He makes some of them the medium of delivering sustenance to some others, so that the one who spends gets its reward, and the one who receives becomes grateful to the giver. The reason is that this whole phenomenon of mutual human cooperation and help on which depends the entire functional order of the world can survive only when one person needs the other. A poor person needs the money a rich person has, and a rich person needs the labor of a poor person. Neither of the two is free of the need for the other - and a little reflection would reveal that nobody is doing a favor to anybody. Whatever a person gives to the other person gives, in the ultimate analysis, in one's own interest and for one's own good.
Now, there remains the question: On which basis, did the believers ask the disbelievers to spend in the way of Allah, particularly when they simply did not have the very faith in Allah and, as the jurists maintain, they were no addressees of the subsidiary injunctions of the Shari` ah? The answer to that is clear. When the believers said that, they had no intention to have disbelievers implement some religious injunction, it was said on the basis of the accepted norm of human good will, sympathy and gentleness.
And when it is said to them, “Spend (to the needy) from the provision Allah has given to you”, the disbelievers say to the believers, “Shall we feed those whom Allah could have fed, if Allah so willed? You are but in open error.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the previous verses, through a description of Divine manifestations of power and wisdom in the creation of the heavens and the earth, people were invited to recognize their creator and believe that He alone is worthy of worship and, on the acceptance of this invitation, a promise of everlasting blessings was made along with a warning of severe punishment on its rejection. In the present verses and in the verses following these, there is a description of the disbelieving people of Makkah who were their direct addressees and who remained unmoved and unaffected either when persuaded to do something reward worthy, or when warned against some likely punishment.
In this connection, two dialogues between believers and disbelievers have been narrated. Believers invite them to fear the punishment of Allah that can come before them even in this mortal world while, after their death, it has to come to them in the Hereafter after all. If they, it is said to them, were to believe in fear of this punishment, it would be better for them. But, the disbelievers show their aversion despite having heard all that. This aversion of theirs has not been expressly mentioned here in the words of the Qur'an, because the 'I` rad' or aversion mentioned in the next verse automatically proves their aversion here too. And in accordance with the rule of syntax, the apodosis or principal clause of the condition:إِذَا قِيلَ لَهُمُ (idha gila lahum: When it is said to them) remains elided. The word of the next verse (46) bear witness to this elision, that is, whenever a verse or sign from their Lord comes to them, they show nothing but their aversion to it. (And that is why the words "they pay no heed" are added in brackets in the translation of this verse above.)
The wisdom behind some people receiving their sustenance indirectly
In the second dialogue, believers exhort the disbelievers to help the poor and needy and feed the hungry and prompt them to give to the destitute from what Allah had given to them. In their sarcastic response, the disbelievers say: You say that Allah is the provider and sustainer of the entire creation, yet He did not give them anything. Why should we? As for your words of advice to us that we should provide for them, this is nothing but that you have gone astray. Do you want to make us their Razzaq: Provider? These disbelievers too confessed that Allah Ta’ ala was the Provider as in the Qur'an: وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِن بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّـهُ (And if you ask them "as to who sends down water from the sky, then revives the land with it, they will certainly say, "Allah". - Al-Ankabut, 29:63)
This tells us that they too regarded Allah Ta’ ala as the ultimate Razzaq or Provider, but when in confrontation with believers, they sarcastically remarked: When Allah is the Razzaq, the Provider, let Him provide for them too - why should we? This was as if these dim-witted people thought that giving in the way of Allah and providing for the poor was contrary to Allah's attribute in being the Master-Provider of all sustenance! They just did not understand that as the absolute Giver and Provider, He has His own wise law operating in this world. By giving to one person, He makes that person a conduit for others and thus gives them indirectly - although, he is perfectly and certainly capable of having everyone's sustenance delivered personally and directly, as is the case with animals and insects where everyone in that kingdom receives sustenance directly. There is no one rich and no one, poor. No one gives to anyone. Everyone dines from nature's own food spread. But, human beings are different. It is to make their system of social living just and to inculcate in them the spirit of mutual help and cooperation, that He makes some of them the medium of delivering sustenance to some others, so that the one who spends gets its reward, and the one who receives becomes grateful to the giver. The reason is that this whole phenomenon of mutual human cooperation and help on which depends the entire functional order of the world can survive only when one person needs the other. A poor person needs the money a rich person has, and a rich person needs the labor of a poor person. Neither of the two is free of the need for the other - and a little reflection would reveal that nobody is doing a favor to anybody. Whatever a person gives to the other person gives, in the ultimate analysis, in one's own interest and for one's own good.
Now, there remains the question: On which basis, did the believers ask the disbelievers to spend in the way of Allah, particularly when they simply did not have the very faith in Allah and, as the jurists maintain, they were no addressees of the subsidiary injunctions of the Shari` ah? The answer to that is clear. When the believers said that, they had no intention to have disbelievers implement some religious injunction, it was said on the basis of the accepted norm of human good will, sympathy and gentleness.
And they say, “When will this promise come true, if you are truthful?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the previous verses, through a description of Divine manifestations of power and wisdom in the creation of the heavens and the earth, people were invited to recognize their creator and believe that He alone is worthy of worship and, on the acceptance of this invitation, a promise of everlasting blessings was made along with a warning of severe punishment on its rejection. In the present verses and in the verses following these, there is a description of the disbelieving people of Makkah who were their direct addressees and who remained unmoved and unaffected either when persuaded to do something reward worthy, or when warned against some likely punishment.
In this connection, two dialogues between believers and disbelievers have been narrated. Believers invite them to fear the punishment of Allah that can come before them even in this mortal world while, after their death, it has to come to them in the Hereafter after all. If they, it is said to them, were to believe in fear of this punishment, it would be better for them. But, the disbelievers show their aversion despite having heard all that. This aversion of theirs has not been expressly mentioned here in the words of the Qur'an, because the 'I` rad' or aversion mentioned in the next verse automatically proves their aversion here too. And in accordance with the rule of syntax, the apodosis or principal clause of the condition:إِذَا قِيلَ لَهُمُ (idha gila lahum: When it is said to them) remains elided. The word of the next verse (46) bear witness to this elision, that is, whenever a verse or sign from their Lord comes to them, they show nothing but their aversion to it. (And that is why the words "they pay no heed" are added in brackets in the translation of this verse above.)
The wisdom behind some people receiving their sustenance indirectly
In the second dialogue, believers exhort the disbelievers to help the poor and needy and feed the hungry and prompt them to give to the destitute from what Allah had given to them. In their sarcastic response, the disbelievers say: You say that Allah is the provider and sustainer of the entire creation, yet He did not give them anything. Why should we? As for your words of advice to us that we should provide for them, this is nothing but that you have gone astray. Do you want to make us their Razzaq: Provider? These disbelievers too confessed that Allah Ta’ ala was the Provider as in the Qur'an: وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِن بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّـهُ (And if you ask them "as to who sends down water from the sky, then revives the land with it, they will certainly say, "Allah". - Al-Ankabut, 29:63)
This tells us that they too regarded Allah Ta’ ala as the ultimate Razzaq or Provider, but when in confrontation with believers, they sarcastically remarked: When Allah is the Razzaq, the Provider, let Him provide for them too - why should we? This was as if these dim-witted people thought that giving in the way of Allah and providing for the poor was contrary to Allah's attribute in being the Master-Provider of all sustenance! They just did not understand that as the absolute Giver and Provider, He has His own wise law operating in this world. By giving to one person, He makes that person a conduit for others and thus gives them indirectly - although, he is perfectly and certainly capable of having everyone's sustenance delivered personally and directly, as is the case with animals and insects where everyone in that kingdom receives sustenance directly. There is no one rich and no one, poor. No one gives to anyone. Everyone dines from nature's own food spread. But, human beings are different. It is to make their system of social living just and to inculcate in them the spirit of mutual help and cooperation, that He makes some of them the medium of delivering sustenance to some others, so that the one who spends gets its reward, and the one who receives becomes grateful to the giver. The reason is that this whole phenomenon of mutual human cooperation and help on which depends the entire functional order of the world can survive only when one person needs the other. A poor person needs the money a rich person has, and a rich person needs the labor of a poor person. Neither of the two is free of the need for the other - and a little reflection would reveal that nobody is doing a favor to anybody. Whatever a person gives to the other person gives, in the ultimate analysis, in one's own interest and for one's own good.
Now, there remains the question: On which basis, did the believers ask the disbelievers to spend in the way of Allah, particularly when they simply did not have the very faith in Allah and, as the jurists maintain, they were no addressees of the subsidiary injunctions of the Shari` ah? The answer to that is clear. When the believers said that, they had no intention to have disbelievers implement some religious injunction, it was said on the basis of the accepted norm of human good will, sympathy and gentleness.
They are looking for nothing but for a single Cry that will seize them when they will be quarrelling.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
مَا يَنظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً (They are looking for nothing but for a single Cry that will seize them - 36:49). The question of the disbelievers quoted here is the one they used to'-ask the Muslims by way of mockery, and the real purpose was to deny the Day of Judgment. It was not asked for finding out the truth, nor as a serious effort to reach the reality. It was simply a way of taunting the Muslims and making fun of them. And even if it were for finding out the true nature of the event, then, the mercy of the Lord of the universe requires that the full and precise knowledge of the year and day of the coming of Qiyamah should not be given to anyone, so much so that it was not given even to any one from among His noble prophets and messengers. Even if this question asked by these dimwit people was no more than a fact-finding exercise on their part, it was patently absurd. Therefore, rather than tell them, in response, the time when Qiyamah will come, they were admonished. They were told that reasonable people, once they become aware of something that is bound to come in all certainty, should start making necessary preparations ahead of it, and not go about wasting precious time in trying to find out its precise hour and day. Common sense required that, once they had heard the foreboding of Qiyamah, they should have believed and did what it takes to achieve success in that life to come. But, so entangled they are in their heedlessness that they virtually seem to be waiting for nothing short of the time when the day of Qiyamah comes before them - and then, they would think about it. Therefore, it was said that these people were waiting for the Qiyamah - while, Qiyamah will have a scenario of its own, for it would be just one terrible sound of the Horn صُور (Sur) that will seize everyone all of a sudden in a way that people will be busy in their businesses settling their disputes and they all, in this very condition, will lie dead.
It appears in Hadith that two men will be engaged in their activity of buying and selling cloth. Stretched before them will be the yardage of the cloth pieces while, of a sudden, Qiyamah will come - and they would be unable to complete their deal of cloth. Then, there will be someone else busy plastering his water tank who will fall dead in the same state (reported by Abu Nu'aym from Sayyidna Abu Hurairah ؓ - al-Qurtubi).
So they will not be able to make a bequest, nor will they return to their household.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 50, it was said فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ (So they will not be able to make a bequest, nor will they return to their household.), that is, people who are gathered there will not have the respite to make a will among themselves to do something on their behalf, and those who are still outside their houses will not find the respite even to go into their houses. They will lie dead in the very state in which they would be at that time. This is a description of the first blowing of the Horn of the day of Qiyamah as a result of which the entire gamut of the earth and heavens will be destroyed.
And the Horn will be blown, and suddenly they will be rushing from their graves towards their Lord.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
After that, it was said: وَنُفِخَ فِي الصُّورِ فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ (And the Horn will be blown, and suddenly they will be rushing from their graves towards their Lord. (36:51). Here, the word: أَجْدَاثِ (ajdath) is the plural form of: جَدَث (jadath) which means a grave. And: يَنسِلُونَ (yansilun) is a derivation from: نَسلان (nasalan) which means to walk swiftly as it appears in another verse: يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا (they will come out of their graves in haste - Al-Ma۔ arij, 70:43). As for what is said in another verse: فَإِذَا هُمْ قِيَامٌ يَنظُرُونَ (and suddenly, they will stand up, looking around - Az-Zumar, 39:68), it is not contrary to that, for first came the instant of standing up in wonder and then came the act of racing toward the plains of the Resurrection. There is no contradiction in between these two. Then, as it is already proved from the verses of the Qur'an that the angels will call them to come to the plains of the Resurrection, it becomes clear that the presence of disbelievers on the plain of the Resurrection will not be out of their pleasure, rather, it would be out of compulsion whereby the call of the angels will prompt them to come hastening toward it.
They will say, “Woe to us! Who has raised us from our sleeping place? “This is what RaHmān (the All-Merciful Allah) had promised, and the messengers had told the truth.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا (They will say, "Woe to us! Who has raised us from our sleeping place?" ). Though the disbelievers were already having their punishment in their graves with no sign of any relief, yet this punishment will appear as nothing when compared with the punishing circumstances of the day of Qiyamah, therefore, they will cry out as to why they had to be taken out of their graves, for it would have been better if they had stayed right there. A response to this will come from either the angels or the common believers.
This response appears immediately next in verse 52: هَـٰذَا مَا وَعَدَ الرَّحْمَـٰنُ وَصَدَقَ الْمُرْسَلُونَ ("This is what the Rahman had promised, and the messengers had told the truth.) - to which they paid no attention. At this place, a choice has been made in using the word: رَّحْمَـٰنُ (Rahman: The Most Merciful) out of the many attributes of Allah. It serves as an indicator - as for Him, He had already made elaborate arrangements, in His mercy, that you remain safe from this punishment, and that His act of alerting you in advance through His promise and through His Books and Prophets was, in fact, but a dictate of His attribute of mercy.
It will be no more than a single Cry, and in no time they will all be arraigned before Us.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا (They will say, "Woe to us! Who has raised us from our sleeping place?" ). Though the disbelievers were already having their punishment in their graves with no sign of any relief, yet this punishment will appear as nothing when compared with the punishing circumstances of the day of Qiyamah, therefore, they will cry out as to why they had to be taken out of their graves, for it would have been better if they had stayed right there. A response to this will come from either the angels or the common believers.
This response appears immediately next in verse 52: هَـٰذَا مَا وَعَدَ الرَّحْمَـٰنُ وَصَدَقَ الْمُرْسَلُونَ ("This is what the Rahman had promised, and the messengers had told the truth.) - to which they paid no attention. At this place, a choice has been made in using the word: رَّحْمَـٰنُ (Rahman: The Most Merciful) out of the many attributes of Allah. It serves as an indicator - as for Him, He had already made elaborate arrangements, in His mercy, that you remain safe from this punishment, and that His act of alerting you in advance through His promise and through His Books and Prophets was, in fact, but a dictate of His attribute of mercy.
Then, nobody will be subjected to injustice in the least, and you will not be recompensed but for what you used to do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا (They will say, "Woe to us! Who has raised us from our sleeping place?" ). Though the disbelievers were already having their punishment in their graves with no sign of any relief, yet this punishment will appear as nothing when compared with the punishing circumstances of the day of Qiyamah, therefore, they will cry out as to why they had to be taken out of their graves, for it would have been better if they had stayed right there. A response to this will come from either the angels or the common believers.
This response appears immediately next in verse 52: هَـٰذَا مَا وَعَدَ الرَّحْمَـٰنُ وَصَدَقَ الْمُرْسَلُونَ ("This is what the Rahman had promised, and the messengers had told the truth.) - to which they paid no attention. At this place, a choice has been made in using the word: رَّحْمَـٰنُ (Rahman: The Most Merciful) out of the many attributes of Allah. It serves as an indicator - as for Him, He had already made elaborate arrangements, in His mercy, that you remain safe from this punishment, and that His act of alerting you in advance through His promise and through His Books and Prophets was, in fact, but a dictate of His attribute of mercy.
The people of the Paradise are engaged today in (their) activities, happily enjoying (them).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Then, in verse 55, it was said:إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ (The people of the Paradise are engaged today in (their) activities, happily enjoying [ them ]) - 36:55). After having mentioned the worries of the people of Jahannam, described here is the state of the people of Paradise on the day of Qiyamah that they will be enjoying themselves. The word: فَاكِهُونَ (fakihun) is the plural form of: فَاکِہُ (fakih). It signifies happiness of the heart as well as happiness out of one's surroundings. As for the expression: فِي شُغُلٍ (fi shughul) appearing before it, it could also mean that they will be totally unaffected by the misfortunes afflicting the people of Jahannam (as said by some commentators).
And then it is also possible that, at this place, this expression: فِي شُغُلٍ (fi shughul) has been added to remove the thought - when, in Jannah, there will be no religious duty like obligatory or necessary worship, nor the job of earning one's livelihood, would this lack of activity not leave one uptight or bored? - hence, it was said that their enjoyment itself will be their principal activity, and the question of any boredom simply does not arise.
They and their spouses are in pleasant shades, reclining on couches.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Next, in verse 56, it was said: هُمْ وَأَزْوَاجُهُمْ They and their spouses...). The word: اَزوَاج (azwaj) as used here includes the Hurs حُور of Jannah as well as wives of the mortal world.
For them there are fruits, and for them there is whatever they ask for.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: يَدَّعُونَ (yadda’ un) appearing in verse 57: وَلَهُم مَّا يَدَّعُونَ (wa lahum ma yadda un) is a derivation from: دَعوَیٰ (da'wah) which means to call, that is, the thing the people of Jannah will call or wish to have, will come to them. The Qur'an has not used the word: يَسْأَلُونَ Yas’ alun: they ask) at this place, because having something after having asked for it is also a sort of exertion, something the Jannah will be free from, in fact, it will be a place where everything needed will be ready and present.
36:58
سَلٰمٌ ۫ قَوْلًا مِّنْ رَّبٍّ رَّحِیْمٍ
“Salām ”(Peace upon you) is the word (they receive) from Merciful Lord.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: يَدَّعُونَ (yadda’ un) appearing in verse 57: وَلَهُم مَّا يَدَّعُونَ (wa lahum ma yadda un) is a derivation from: دَعوَیٰ (da'wah) which means to call, that is, the thing the people of Jannah will call or wish to have, will come to them. The Qur'an has not used the word: يَسْأَلُونَ Yas’ alun: they ask) at this place, because having something after having asked for it is also a sort of exertion, something the Jannah will be free from, in fact, it will be a place where everything needed will be ready and present.
36:59
وَامْتَازُوا الْیَوْمَ اَیُّهَا الْمُجْرِمُوْنَ
And (it will be said to the infidels,) “Get apart (from the believers) today O the guilty ones.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 59, it was said: وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ (And get apart (from the believers) today 0 the guilty ones.- 36:59) On the plains of the Resurrection, initially when people rise from their graves, they will be scattered all mixed up as said in the Qur'an: كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ- (kaannahum jaradum-muntashir: as if they are scattered locusts - Al-Qamar, 54:7). But, later on, group by group, they will be separated in terms of their deeds - disbelievers at one place and the believers, at another, and sinners at one place and the righteous and the accepted, at another - as it has been stated elsewhere: وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the persons will be divided into pairs- at-Takwir, 81:7) In the said verse, this same distinction to be made has been described.
Did I not direct you, O children of ’Ādam (Adam), that you must not worship the Satan, (because) he is an open enemy for you,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 60, it was said: أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not direct you, 0 children of 'Adam, that you must not worship the Shaitan, (because) he is an open enemy for you,- 36:60). In other words, this would be said on the day of Qiyamah to all human beings, (even to the Jinn). But, the question remains that the disbelievers did not generally worship the Shaitan. They worshipped idols or other things. Therefore, how does this blame fall on them? The answer is that submitting before some entity in the absolute sense and to obey that entity in word and deed in everything and under all conditions is nothing but worship. Since these people always followed Shaitanic teachings, therefore, they were called the worshipers of the Shaitan - as said in Hadith that a person who, driven by love for money or spouse, starts doing everything that would increase wealth or please the spouse, even at the cost of the displeasure of Allah, is an obedient servant of the silver coin and the obedient servant of the spouse (Abd-ud-dirham, Abd-uz-zawjah).
and that you must worship Me, (because) this is the straight path?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 60, it was said: أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not direct you, 0 children of 'Adam, that you must not worship the Shaitan, (because) he is an open enemy for you,- 36:60). In other words, this would be said on the day of Qiyamah to all human beings, (even to the Jinn). But, the question remains that the disbelievers did not generally worship the Shaitan. They worshipped idols or other things. Therefore, how does this blame fall on them? The answer is that submitting before some entity in the absolute sense and to obey that entity in word and deed in everything and under all conditions is nothing but worship. Since these people always followed Shaitanic teachings, therefore, they were called the worshipers of the Shaitan - as said in Hadith that a person who, driven by love for money or spouse, starts doing everything that would increase wealth or please the spouse, even at the cost of the displeasure of Allah, is an obedient servant of the silver coin and the obedient servant of the spouse (Abd-ud-dirham, Abd-uz-zawjah).
He had misguided lot many people from among you. So, did you not have sense?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 60, it was said: أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not direct you, 0 children of 'Adam, that you must not worship the Shaitan, (because) he is an open enemy for you,- 36:60). In other words, this would be said on the day of Qiyamah to all human beings, (even to the Jinn). But, the question remains that the disbelievers did not generally worship the Shaitan. They worshipped idols or other things. Therefore, how does this blame fall on them? The answer is that submitting before some entity in the absolute sense and to obey that entity in word and deed in everything and under all conditions is nothing but worship. Since these people always followed Shaitanic teachings, therefore, they were called the worshipers of the Shaitan - as said in Hadith that a person who, driven by love for money or spouse, starts doing everything that would increase wealth or please the spouse, even at the cost of the displeasure of Allah, is an obedient servant of the silver coin and the obedient servant of the spouse (Abd-ud-dirham, Abd-uz-zawjah).
36:63
هٰذِهٖ جَهَنَّمُ الَّتِیْ كُنْتُمْ تُوْعَدُوْنَ
(Now) this is the Jahannam of which you were consistently warned.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 60, it was said: أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not direct you, 0 children of 'Adam, that you must not worship the Shaitan, (because) he is an open enemy for you,- 36:60). In other words, this would be said on the day of Qiyamah to all human beings, (even to the Jinn). But, the question remains that the disbelievers did not generally worship the Shaitan. They worshipped idols or other things. Therefore, how does this blame fall on them? The answer is that submitting before some entity in the absolute sense and to obey that entity in word and deed in everything and under all conditions is nothing but worship. Since these people always followed Shaitanic teachings, therefore, they were called the worshipers of the Shaitan - as said in Hadith that a person who, driven by love for money or spouse, starts doing everything that would increase wealth or please the spouse, even at the cost of the displeasure of Allah, is an obedient servant of the silver coin and the obedient servant of the spouse (Abd-ud-dirham, Abd-uz-zawjah).
36:64
اِصْلَوْهَا الْیَوْمَ بِمَا كُنْتُمْ تَكْفُرُوْنَ
Enter it today, because you have been persistently denying (the truth).”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 60, it was said: أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not direct you, 0 children of 'Adam, that you must not worship the Shaitan, (because) he is an open enemy for you,- 36:60). In other words, this would be said on the day of Qiyamah to all human beings, (even to the Jinn). But, the question remains that the disbelievers did not generally worship the Shaitan. They worshipped idols or other things. Therefore, how does this blame fall on them? The answer is that submitting before some entity in the absolute sense and to obey that entity in word and deed in everything and under all conditions is nothing but worship. Since these people always followed Shaitanic teachings, therefore, they were called the worshipers of the Shaitan - as said in Hadith that a person who, driven by love for money or spouse, starts doing everything that would increase wealth or please the spouse, even at the cost of the displeasure of Allah, is an obedient servant of the silver coin and the obedient servant of the spouse (Abd-ud-dirham, Abd-uz-zawjah).
Today We will set a seal on their mouths, and their hands will speak to Us, and their legs will bear witness about what they used to do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 65, it was said: الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ (Today We will set a seal on their mouths). On the day of Resurrection, when comes the time to account for deeds, everyone will be free to offer any excuse one has. But, Mushriks, the practitioners of shirk, those who associate partners in the pristine divinity of Allah Ta’ ala, will declare on oaths that they never had anything to do with shirk and kufr: وَاللَّـهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (By Allah, our Lord, we ascribed no partners to Allah - A1-An` am, 6:23).
And some of them will also say that they were free of whatever the angels had written down in their book of deeds. At that time, Allah Ta’ ala will put a seal on their mouths, so that they would not speak. Then, He will give power of speech to their own body parts, the hands and the feet, who will testify to all their deeds as court witnesses against them. As for the present verse, it mentions the speaking of hands and feet only. In another verse, mentioned there is the speaking of one's ear, eye and skin: شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُم ' (their ears and their eyes and their skins will testify against them - 41:20). As for what has been said at one place: تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ (and their tongues will testify against them - An-Nur, 24:24), it is not contrary to 'putting a seal on their mouths' because putting a seal means that they will be unable to say anything out of their own volition. Their tongue will speak counter to their personal choice and will testify to the truth.
As for the question how these parts of the body would acquire power of speech, the Qur'an has already answered that by saying: أَنطَقَنَا اللَّـهُ الَّذِي أَنطَقَ كُلَّ شَيْءٍ (Why did you testify against us? - 41:21) that is, these parts of the body will say that Allah, who has given power of speech to all things endowed with the ability to speak, has also enabled us to speak.
If We so will, We would wipe out their eyes (right here in this world), and they would be racing towards the way, but how would they see?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 65, it was said: الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ (Today We will set a seal on their mouths). On the day of Resurrection, when comes the time to account for deeds, everyone will be free to offer any excuse one has. But, Mushriks, the practitioners of shirk, those who associate partners in the pristine divinity of Allah Ta’ ala, will declare on oaths that they never had anything to do with shirk and kufr: وَاللَّـهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (By Allah, our Lord, we ascribed no partners to Allah - A1-An` am, 6:23).
And some of them will also say that they were free of whatever the angels had written down in their book of deeds. At that time, Allah Ta’ ala will put a seal on their mouths, so that they would not speak. Then, He will give power of speech to their own body parts, the hands and the feet, who will testify to all their deeds as court witnesses against them. As for the present verse, it mentions the speaking of hands and feet only. In another verse, mentioned there is the speaking of one's ear, eye and skin: شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُم ' (their ears and their eyes and their skins will testify against them - 41:20). As for what has been said at one place: تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ (and their tongues will testify against them - An-Nur, 24:24), it is not contrary to 'putting a seal on their mouths' because putting a seal means that they will be unable to say anything out of their own volition. Their tongue will speak counter to their personal choice and will testify to the truth.
As for the question how these parts of the body would acquire power of speech, the Qur'an has already answered that by saying: أَنطَقَنَا اللَّـهُ الَّذِي أَنطَقَ كُلَّ شَيْءٍ (Why did you testify against us? - 41:21) that is, these parts of the body will say that Allah, who has given power of speech to all things endowed with the ability to speak, has also enabled us to speak.
And If We so will, We would disfigure them at their places, and they would not be able to move, nor would they return.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 65, it was said: الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ (Today We will set a seal on their mouths). On the day of Resurrection, when comes the time to account for deeds, everyone will be free to offer any excuse one has. But, Mushriks, the practitioners of shirk, those who associate partners in the pristine divinity of Allah Ta’ ala, will declare on oaths that they never had anything to do with shirk and kufr: وَاللَّـهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (By Allah, our Lord, we ascribed no partners to Allah - A1-An` am, 6:23).
And some of them will also say that they were free of whatever the angels had written down in their book of deeds. At that time, Allah Ta’ ala will put a seal on their mouths, so that they would not speak. Then, He will give power of speech to their own body parts, the hands and the feet, who will testify to all their deeds as court witnesses against them. As for the present verse, it mentions the speaking of hands and feet only. In another verse, mentioned there is the speaking of one's ear, eye and skin: شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُم ' (their ears and their eyes and their skins will testify against them - 41:20). As for what has been said at one place: تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ (and their tongues will testify against them - An-Nur, 24:24), it is not contrary to 'putting a seal on their mouths' because putting a seal means that they will be unable to say anything out of their own volition. Their tongue will speak counter to their personal choice and will testify to the truth.
As for the question how these parts of the body would acquire power of speech, the Qur'an has already answered that by saying: أَنطَقَنَا اللَّـهُ الَّذِي أَنطَقَ كُلَّ شَيْءٍ (Why did you testify against us? - 41:21) that is, these parts of the body will say that Allah, who has given power of speech to all things endowed with the ability to speak, has also enabled us to speak.
And whomsoever We give long life, we reverse him in creation. Then, do they have no sense?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the last of the verses cited above, it was said: وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ أَفَلَا يَعْقِلُونَ (And whomsoever We give long life, we reverse him in creation. Do they then not have sense?). The word: نُّعَمِّر (nu'ammir: We give a long life) in this verse has been derived from: تَمِیر (ta` mir) which means to prolong years of life. And the word: نُنَكِّسْهُ (nunakkishu) is a derivation from: تَنکِیس (tankis) which means to reverse, invert or turn upside down. In this verse, Allah Ta’ ala has described yet another manifestation of His perfect power and eloquent wisdom in that every living being lies under the free will of Allah Ta’ ala all the time. The process of nature is going on. The thing started from a lifeless drop. Wrapped with three layers of darkness in the womb of the mother, that which came to be was this essence of the universe, and a small world in its own right. Countless was the number of most delicate mechanisms that were embedded into its life form. Then it was made to come alive with the infusion of the spirit. After having been nourished and grown for nine months inside the womb of the mother, a perfect human being came into this world. Of course, perfect it was, but the body it had was weak. Nature took care of that by placing in the breast of the mother food that would suit an infant's physical requirement. This gave it the gradual supply of needed energy. From that time to the time of youth, passed many stages and then came a strong body at its total bloom. Then came claims of the power thus acquired and rose the desire to defeat every conceivable adversary.
But, that was not the end. When the creator and master of this new aspirant into the world decided otherwise, all these strengths started waning. Even the decline was not sudden. It took time. There were countless stages. Finally, came the fag end of the years of life. Once there, just imagine, has this person not reached back into the stage of one's childhood. Habits started changing. Reflexes became different. Things that used to be the dearest started appearing hateful. What was comfort once turned into suffering. This is what the Qur'an calls "tankis," that is, being turned upside down. One trusts what one sees with one's own eyes and what one hears with one's own ears in the life of this world. This too does not remain trustworthy during the later years of old age. Clearly understanding what is being said becomes difficult because one becomes hard of hearing. The same thing happens to the sense of sight that becomes weak. One cannot see well enough. The classical Arab poet, al-Mutanabbi has said:
و من صحب الدّنیا طویلا تقلَّبّت ---- علی عینہٖ حَتّٰی یری صدقھا کذبا
And for one who lives long in the world, it will turn upside down right before his eyes to the extent that what he saw as truth will start appearing to be a lie.
Not only that this major change in man's frame of existence is a standing manifestation of the unique power of Allah Ta’ ala, it is also a great favor to him. Is it not that all strengths the supreme Creator has placed in the living presence of man are, in reality, the God-given functional devices issued to him with the clarification that they were neither his property nor were they everlasting and that, finally, they will be taken back from him. This obviously required that, once came the time of such take over, all such strengths should have been taken back simultaneously. But, the most merciful and sublime Lord has not elected to do that. Instead, He has allowed that these strengths be taken back in installments that too are prominently long and spaced apart. Thus, these are taken back gradually, bit by bit, so that one gets alerted and starts getting ready to embark on the ultimate journey of the Hereafter. And Allah knows best.
We did not teach him (the Holy Prophet) poetry, and it is not proper for him. It is nothing (of that sort,) but (it is) an advice and a readable book that explains (the Truth),
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the first verse cited here, it was said: وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ (And We did not teach him poetry and it is not proper for him.) Since the deniers of the appearance of a prophet and messenger with a mission could not deny the unique effectiveness of the Qur'an and its ability to move hearts that was a matter of common experience, therefore, they invented convenient excuses. At times, they would call this Divine Word, some magic and the Holy Prophet ﷺ ، a magician. Then, on other occasions, they would say that this Word was poetry and he was a poet. By saying that, they wanted to prove that this unique effectiveness did not come out of the Divine Word as such, instead, they were either words of magic or sorcery that made an impression on hearts, or it is poetic speech for that too affects hearts.
In this verse, Allah Ta’ ala said that He did not teach His prophet the art of poetry, nor was it appropriate to his station and saying that he was a poet, is false and wrong.
Here, we have a question. Is it not that Arabs are a people who have poetry in their blood? Even their women and children would compose impromptu lines of poetry. They knew poetry and its reality. How could they say that the Qur'an was poetry and the Holy Prophet ﷺ was a poet? On what basis could this be because neither is the Qur'an restricted by the compulsion of poetic meter, nor of radif (the unchanging word that appears at the end of the hemistich) and qafiyah (the changing rhymed word that appears before the radif) anywhere in the text? Not even someone who is pathetically ignorant of the mores of poetry would think of calling this poetry.
To answer this, it can be said that, essentially, poetry is composed of self-structured imaginary subjects, whether in poetry or prose. By calling the Qur'an, poetry and the Holy Prophet ﷺ ، a poet their purpose was to tell him that the Divine Word he claims to have brought, is no more than imaginary tales. Or, may be, they called him a poet in terms of the well recognized meaning of poetry with a certain congruity in mind, that is, the effect produced by the Qur'an is similar to the effect produced by poetic compositions.
Quoting his own chain of authority, Imam Abu Bakr al-Jassas (رح) has reported that someone asked Sayyidah ` A'ishah ؓ if the Holy Prophet ﷺ used to recite some verse of poetry once in a while. To that, she said, "No, however, he once did recite a verse of Ibn Tarfah:
----۔ و یأتیک بالاخبار من لّم تزوّدِ ستبدی لک الایام ما کنت جاھلاً-----
"The time will reveal to you that which you did not know, and the news will be brought to you by one whom you did not appoint to do so.
But the holy Prophet ﷺ recited this as: وزن شعری in a manner that broke the poetic measure. Sayyidna Abu Bakr ؓ submitted, 'Ya RasulAllah, this verse is not like that.' He said, 'I am not a poet, nor is poetry appropriate for me."
Ibn Kathir has reported this narration in his Tafsir, and at-Tirmidhi, an-Nasa'I and Imam Ahmad have also reported it. This tells us that he simply did not consider reciting verses of poetry composed by others as appropriate for him. That he would compose it himself was unthinkable. As for some sentences having the resonance of poetic measure reported from the Holy Prophet ﷺ himself, they did not issue forth from him with the intention of composing formal poetry. They were casual, and should some one or two lines issue forth from a person that fall into poetic measure, these do not make him a poet. But, from this natural condition of the Holy Prophet ﷺ that was based on great considerations of wisdom, it does not become necessary that poetry should be taken as blameworthy in any absolute sense - as explained under the details of injunctions relating to poetry in our commentary on verse 224 of Surah Ash-Shu` ara' (26) appearing at its end in Volume VI of Ma’ ariful-Qur'an, English. Those interested may see it there.
so that it may warn him who is alive (to listen to the truth), and so that the word may prove true against the disbelievers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the first verse cited here, it was said: وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ (And We did not teach him poetry and it is not proper for him.) Since the deniers of the appearance of a prophet and messenger with a mission could not deny the unique effectiveness of the Qur'an and its ability to move hearts that was a matter of common experience, therefore, they invented convenient excuses. At times, they would call this Divine Word, some magic and the Holy Prophet ﷺ ، a magician. Then, on other occasions, they would say that this Word was poetry and he was a poet. By saying that, they wanted to prove that this unique effectiveness did not come out of the Divine Word as such, instead, they were either words of magic or sorcery that made an impression on hearts, or it is poetic speech for that too affects hearts.
In this verse, Allah Ta’ ala said that He did not teach His prophet the art of poetry, nor was it appropriate to his station and saying that he was a poet, is false and wrong.
Here, we have a question. Is it not that Arabs are a people who have poetry in their blood? Even their women and children would compose impromptu lines of poetry. They knew poetry and its reality. How could they say that the Qur'an was poetry and the Holy Prophet ﷺ was a poet? On what basis could this be because neither is the Qur'an restricted by the compulsion of poetic meter, nor of radif (the unchanging word that appears at the end of the hemistich) and qafiyah (the changing rhymed word that appears before the radif) anywhere in the text? Not even someone who is pathetically ignorant of the mores of poetry would think of calling this poetry.
To answer this, it can be said that, essentially, poetry is composed of self-structured imaginary subjects, whether in poetry or prose. By calling the Qur'an, poetry and the Holy Prophet ﷺ ، a poet their purpose was to tell him that the Divine Word he claims to have brought, is no more than imaginary tales. Or, may be, they called him a poet in terms of the well recognized meaning of poetry with a certain congruity in mind, that is, the effect produced by the Qur'an is similar to the effect produced by poetic compositions.
Quoting his own chain of authority, Imam Abu Bakr al-Jassas (رح) has reported that someone asked Sayyidah ` A'ishah ؓ if the Holy Prophet ﷺ used to recite some verse of poetry once in a while. To that, she said, "No, however, he once did recite a verse of Ibn Tarfah:
----۔ و یأتیک بالاخبار من لّم تزوّدِ ستبدی لک الایام ما کنت جاھلاً-----
"The time will reveal to you that which you did not know, and the news will be brought to you by one whom you did not appoint to do so.
But the holy Prophet ﷺ recited this as: وزن شعری in a manner that broke the poetic measure. Sayyidna Abu Bakr ؓ submitted, 'Ya RasulAllah, this verse is not like that.' He said, 'I am not a poet, nor is poetry appropriate for me."
Ibn Kathir has reported this narration in his Tafsir, and at-Tirmidhi, an-Nasa'I and Imam Ahmad have also reported it. This tells us that he simply did not consider reciting verses of poetry composed by others as appropriate for him. That he would compose it himself was unthinkable. As for some sentences having the resonance of poetic measure reported from the Holy Prophet ﷺ himself, they did not issue forth from him with the intention of composing formal poetry. They were casual, and should some one or two lines issue forth from a person that fall into poetic measure, these do not make him a poet. But, from this natural condition of the Holy Prophet ﷺ that was based on great considerations of wisdom, it does not become necessary that poetry should be taken as blameworthy in any absolute sense - as explained under the details of injunctions relating to poetry in our commentary on verse 224 of Surah Ash-Shu` ara' (26) appearing at its end in Volume VI of Ma’ ariful-Qur'an, English. Those interested may see it there.
Did they not see that We have created for them cattle, among things made (directly) by Our hands, and then they become their owners?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 71, it was said: أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ (Did they not see that We have created for them cattle, among things made (directly) by Our hands, then they are their owners?). Along with the mention of the Divine novelty and beneficence in the creation of the cattle in this verse, yet another great favor of Allah Ta’ ala has been identified. It has been said that man has played no role in the creation of these cattle. Allah Ta’ ala made them, exclusively, by His own hands, so to say. Then, He not only let human beings benefit from these cattle with His permission, but also made them their owners, so that they could dispose them off in any manner they chose - use them to their advantage or sell them off and use the money thus acquired.
Gift of God - not capital or labor - is the real wisdom behind the ownership of things
In our day, debate is still going on between various economic theories as to the basis of production of things and their ownership. Is it wealth, or is it labor? The votaries of the capitalist economic system declare capital and wealth as its basis. The protagonists of the socialist and communist system support labor as the real reason or justification behind production of things and their ownership. This decree of the Qur'an tells us that none of these two has any role to play in the creation of things and their ownership. The creation of anything does not rest in the possession or control of human beings. That is an act of Allah Ta’ ala, directly. Then, reason demands that the one who creates something should also be its owner. Therefore, when it comes to things of this world, the essential and real ownership is that of Allah Ta’ ala. The ownership of human beings in anything whatsoever can take effect only when Allah Ta’ ala passes it on to them in His mercy. Allah Ta’ ala has already revealed the law of the proof and transfer of ownership through his prophets. Counter to this law, no one can become the owner of anything.
And We have brought them under their control, so as some of them are their means of transport, and some of them they eat.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 72: وَذَلَّلْنَاهَا لَهُمْ (And We have brought them under their control), yet another favor and blessing has been pointed to. If one were to look at the camel, horse, elephant, ox and other animals, it will be realized that they are seemingly far stronger than human beings. Man is weak as compared to them - as a result of which, it should have not been possible for him to tame and control them. But, Allah Ta` la had it arranged in His own way. The way He created these animals and gifted them to human beings, in the same way, He made these free animals naturally subservient to man. A boy reins a strong horse and rides on its back to anywhere he likes to go. This thing too is no achievement of man. This comes from Allah Ta` H1a as His grace, a blessing that is given to man without asking.
And for them there are (other) benefits in them and things to drink. So, would they not be grateful?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 72: وَذَلَّلْنَاهَا لَهُمْ (And We have brought them under their control), yet another favor and blessing has been pointed to. If one were to look at the camel, horse, elephant, ox and other animals, it will be realized that they are seemingly far stronger than human beings. Man is weak as compared to them - as a result of which, it should have not been possible for him to tame and control them. But, Allah Ta` la had it arranged in His own way. The way He created these animals and gifted them to human beings, in the same way, He made these free animals naturally subservient to man. A boy reins a strong horse and rides on its back to anywhere he likes to go. This thing too is no achievement of man. This comes from Allah Ta` H1a as His grace, a blessing that is given to man without asking.
They have adopted gods other than Allah, so that they may be helped (by them).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 72: وَذَلَّلْنَاهَا لَهُمْ (And We have brought them under their control), yet another favor and blessing has been pointed to. If one were to look at the camel, horse, elephant, ox and other animals, it will be realized that they are seemingly far stronger than human beings. Man is weak as compared to them - as a result of which, it should have not been possible for him to tame and control them. But, Allah Ta` la had it arranged in His own way. The way He created these animals and gifted them to human beings, in the same way, He made these free animals naturally subservient to man. A boy reins a strong horse and rides on its back to anywhere he likes to go. This thing too is no achievement of man. This comes from Allah Ta` H1a as His grace, a blessing that is given to man without asking.
They cannot help them, rather they (the disbelievers themselves) are (like) an army brought forth for (protecting) them (the so-called co-gods)
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the last verse cited above (75), it was said: وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ (rather they are an army brought forth for them). One sense of this verse is to take the word: جُندٌ (army) in the text to mean an opponent or adversary and take the verse to mean that the things they have made their objects of worship in the mortal world will turn against them on the Day of Judgment and also bear witness against them.
And according to a Tafsir reported from Hasan and Qatadah رحمۃ اللہ علیہما ، it means that these people had taken to idols as gods in the hope that they would help them. But, the reality on the ground proved to be that they were already incapable of helping them. As a result, the very people who used to worship them as their servants and soldiers are now guarding them to the extent that they would take their side and fight against anyone who opposes them (a1-Qurtubi). The translation given in the text (with brackets) is based on this interpretation.
So, their remarks must not grieve you. Surely We know what they conceal and what they disclose.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the last verse cited above (75), it was said: وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ (rather they are an army brought forth for them). One sense of this verse is to take the word: جُندٌ (army) in the text to mean an opponent or adversary and take the verse to mean that the things they have made their objects of worship in the mortal world will turn against them on the Day of Judgment and also bear witness against them.
And according to a Tafsir reported from Hasan and Qatadah رحمۃ اللہ علیہما ، it means that these people had taken to idols as gods in the hope that they would help them. But, the reality on the ground proved to be that they were already incapable of helping them. As a result, the very people who used to worship them as their servants and soldiers are now guarding them to the extent that they would take their side and fight against anyone who opposes them (a1-Qurtubi). The translation given in the text (with brackets) is based on this interpretation.
Did man not see that We have created him from a drop of semen? Then suddenly he stood as an open adversary (to Us).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The last five verses of Surah Ya Sin were revealed in the background of a particular event. This event has been attributed to Ubayy Ibn Khalaf in some narrations, and to 'As ibn Wa'il in some others. And there is no improbability in that such an event came to pass with both of them. The first narration was reported by al-Baihaqi in Shu` abul-'Iman, and the other reported by Ibn Abi Haatim from Sayyidna Ibn ` Abbas ؓ says that 'As Ibn Wa'il picked up a bone from the sandy and pebble-strewn valley of Makkah and after breaking it with his hands rubbed it into a handful of bone meal and then said to the Holy Prophet ﷺ ، "Will Allah revive this bone you are seeing in my hands?" The Holy Prophet ﷺ said, "Yes, Allah Ta’ ala will put you to death, then bring you back to life and then He will put you in Hell." (Ibn Kathir)
The expression: خَصِيمٌ مُّبِينٌ (an open adversary) in verse 77 means that this man was created from a lowly drop, yet he has the audacity to challenge Allah, and refuse to accept His power.
He has set up an argument about Us and forgot his creation. He said, “Who will give life to the bones when they are decayed?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 78, it was said: ضَرَبَ لَنَا مَثَلًا (And he has set up an argument about Us). Here, the expression refers to the event described above, that is, while smashing and rubbing the bone into bone meal, its revival was considered improbable. After that, it was said: وَنَسِيَ خَلْقَهُ (and forgot his own creation). It means while he was giving that example, he forgot the example of his own creation as to how he himself was created by infusing life in a lowly, impure and lifeless drop - a bland anatomy of his creation indeed. Had he not forgotten his real genetic origin, he would have never come up with such examples and would have never dared saying no to Divine power.
Say, “These will be revived by the same One who had created them for the first time, and who is fully aware of every creation,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 78, it was said: ضَرَبَ لَنَا مَثَلًا (And he has set up an argument about Us). Here, the expression refers to the event described above, that is, while smashing and rubbing the bone into bone meal, its revival was considered improbable. After that, it was said: وَنَسِيَ خَلْقَهُ (and forgot his own creation). It means while he was giving that example, he forgot the example of his own creation as to how he himself was created by infusing life in a lowly, impure and lifeless drop - a bland anatomy of his creation indeed. Had he not forgotten his real genetic origin, he would have never come up with such examples and would have never dared saying no to Divine power.
- the One who created for you fire from the green tree, and in no time you kindle from it.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 80, it was said: جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا (the One who created for you fire from the green tree). Two trees used to be well known in ` Arabia - Markh (Cynanchum Vinimale) and ` Afar. The Arabs were accustomed to cutting two twigs from these two trees as they did with siwak or miswak. These twigs would be solid, green, and full of fresh water inside. By rubbing one on the other, it worked like firestone. They could strike fire out of these. This is what has been alluded to in striking fire out of the green tree. (Qurtubi) And if we were to consider the ultimate fate of trees, every green tree that flourishes initially, then, later on, once dried, it becomes a source of fuel and fire. Seen from this angle, every tree can be meant here - as seems to be the sense in the following verse of the noble Qur'an: أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ ﴿71﴾ أَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنشِئُونَ (Now tell Me about the fire you kindle: Is it you who have originated its tree, are We the Orginiator? - 56:71-72).
But, in the present verse, since the quality of the 'shajar' or tree has also been mentioned as being 'akhdar' or green, therefore, here it seems that meant here are those particular trees that used to be a source of fire despite being green and moisturized.
Is it that the One who has created the heavens and the earth has no power to create ones like them? Why not? He is the Supreme Creator, the All-Knowing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 80, it was said: جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا (the One who created for you fire from the green tree). Two trees used to be well known in ` Arabia - Markh (Cynanchum Vinimale) and ` Afar. The Arabs were accustomed to cutting two twigs from these two trees as they did with siwak or miswak. These twigs would be solid, green, and full of fresh water inside. By rubbing one on the other, it worked like firestone. They could strike fire out of these. This is what has been alluded to in striking fire out of the green tree. (Qurtubi) And if we were to consider the ultimate fate of trees, every green tree that flourishes initially, then, later on, once dried, it becomes a source of fuel and fire. Seen from this angle, every tree can be meant here - as seems to be the sense in the following verse of the noble Qur'an: أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ ﴿71﴾ أَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنشِئُونَ (Now tell Me about the fire you kindle: Is it you who have originated its tree, are We the Orginiator? - 56:71-72).
But, in the present verse, since the quality of the 'shajar' or tree has also been mentioned as being 'akhdar' or green, therefore, here it seems that meant here are those particular trees that used to be a source of fire despite being green and moisturized.
His practice, when He intends to do something, is no more than He says, “Be”, and it comes to be.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 82, it was said: إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ (His practice, when He intends to do something, is no more than He says, "Be", and it comes to be.). In other words, the verse means that when Allah Ta’ ala intends to create something, He has no need to follow the way things are made by human beings who have to collect raw materials, assemble technicians and work for a certain period of time until the thing is ready. His way, to use an understatement, is different. Whenever, He intends to create something, for Him it is sufficient to give the command: "Be." Right then, the thing so commanded comes into existence. From this, it does not necessarily follow that the creation of everything should invariably be instant. Instead, when the creation of something instantly under the dictate of the wisdom of the Creator is expedient, it stands created on the beam without any gradual mode or respite. And when the creation of something is decreed to be appropriate only as gradual due to some wise consideration, it comes into existence gradually - whether it is destined to be created along with a particular gradual mode in the very first decree, or it is addressed with a separate command of کُن 'kun' or 'be' at each gradual stage. وَاللہ سبحانہ و تعالیٰ اَعلَم (And Allah, the Pure, the High knows best).
So, pure (from every fault) is the One in whose hand is the dominion of all things. And towards Him you are to be returned.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 82, it was said: إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ (His practice, when He intends to do something, is no more than He says, "Be", and it comes to be.). In other words, the verse means that when Allah Ta’ ala intends to create something, He has no need to follow the way things are made by human beings who have to collect raw materials, assemble technicians and work for a certain period of time until the thing is ready. His way, to use an understatement, is different. Whenever, He intends to create something, for Him it is sufficient to give the command: "Be." Right then, the thing so commanded comes into existence. From this, it does not necessarily follow that the creation of everything should invariably be instant. Instead, when the creation of something instantly under the dictate of the wisdom of the Creator is expedient, it stands created on the beam without any gradual mode or respite. And when the creation of something is decreed to be appropriate only as gradual due to some wise consideration, it comes into existence gradually - whether it is destined to be created along with a particular gradual mode in the very first decree, or it is addressed with a separate command of کُن 'kun' or 'be' at each gradual stage. وَاللہ سبحانہ و تعالیٰ اَعلَم (And Allah, the Pure, the High knows best).
This Surah is Makki, that is, it was revealed in Makkah al-Mukarramah. Like other Makki Surahs, matters of faith have been taken up as its essential subject. In it, beliefs about Divine Oneness, the mission of messengers and the certain eventuality of the Hereafter have been fortified with proofs presented in various ways. As a corollary, a refutation of the beliefs of Mushriks as well as the scenes of Paradise and Hell also appear in the Surah. After providing rational support for beliefs that formed part of the call of the noble prophets (علیہم السلام) and after removing doubts and objections raised by disbelievers, the Surah describes how Allah Ta’ ala dealt with those who embraced these beliefs in the past and what was the fate of those who opted to take the road to denial and disbelief? Accordingly, in that wise, events relating to Sayyidna Nuh, Ibrahim, Musa, Harun, Ilyas, Lut and Yunus (علیہم السلام) have been mentioned, briefly at some places and in details at others.
The Mushriks of Makkah used to call angels: Daughters of God. Towards the end, this belief has been refuted in details and an overall view of the Surah seems to indicate that the refutation of this particular kind of shirk (ascribing partners to the Divinity of Allah by declaring angels to be the daughters of God) has been kept in marked sight. Therefore, the Surah has been initiated with an oath taken in the name of angels combined with a declaration of the attributes of their servitude. وَاللہ سبحانہ و تعالیٰ اَعلَم (And Allah, who is Pure, knows best).
Tauhid: The Oneness of Allah is the first subject
The Surah has been initiated by a description of the belief in Tauhid, the Oneness of Allah and the real purpose of the first four verses is to state:إنَّ إِلَـٰهَكُمْ لَوَاحِدٌ (surely your God is but One - 37:4). But, before this is asserted, three oaths are sworn ahead of it. A simple literal translation of these oaths is given below: " (I swear) by those who stand in rows, [ 1] then by those who prevent firmly [ 2], then by those who recite the dhikr.
Who are these people identified as "those who stand in rows," then, "those who prevent firmly" and then, "those who recite the dhikr?" There is no clarification in the words of the noble Qur'an about it. Therefore, different views have been expressed to explain it. Some respected commentators say that these refer to living warriors who come out to wage Jihad in the way of Allah and who stand in rows after rows, so that they prevent the aggression of the forces of the false, and even when they file in readiness for combat, even then, they remain engaged in dhikr, tasbih and the recitation of the Qur'an as well.
Some others have said that they mean the performers of prayers who stand in rows in the Masjid and prevent Shaitanic thoughts denying access to them by means of a total concentration on dhikr and the recitation of the Qur'an (Tafsir Kabir and Qurtubi). Other than these, there are some explanations that do not bear much congruity with the actual words of the Qur'an.
But, the Tafsir or explanation which found the widest acceptance with the majority of commentators was that the reference here is to angels, and given here are three attributes credited to them:
1. The first attribute is: الصَّافَّاتِ صَفًّا (those who stand in rows). This expression comes from the word: صَفّ (saff) and it means 'to align some group on a straight line' (Qurtubi). Thus, it means precisely as it has been translated above.
That the angels stand in the formation of rows has also been mentioned later in this very Surah: وَإِنَّا لَنَحْنُ الصَّافُّونَ (and We, surely We are those who stand in rows - 37:165). When are these rows formed? In answer to that, some respected commentators - such as, Sayyidna lbn ` Abbas, Hasan al-Basri and Qatadah - have said that angels are always standing in their rows in space awaiting the command of their Lord, and when it comes, they carry it out (Mazhari). Some others particularize it with the time of worship, that is, when the angels are engaged in ` ibadah, dhikr and tasbih (worship, remembrance and glorification of Allah), they are in a row formation (Tafsir Kabir).
Discipline is desirable in Islam
From this verse, we learn that doing everything in an organized and disciplined manner and giving due consideration to order and skill in whatever we do is something expected of us and is certainly liked by Allah Ta’ ala;. It is obvious that the two objectives of the worship of Allah Ta’ ala and the implementation of His command might have as well been achieved if the angels, rather than form rows, could have assembled in the form of a disorganized mob. But, instead of being subjected to something so haphazard, they were given the taufiq or ability to make rows. Then, by mentioning this very attribute first out of their good attributes in this verse, it was pointed out that Allah Ta’ ala likes this style of propriety very much.
The importance of making rows come straight and right in Salah
So this is not for angels only. Human beings too have been induced to and bound with the need to make their rows straight and right during 'ibadah'. According to a narration of Sayyidna Jabir Ibn Samurah ؓ ، the Holy Prophet ﷺ said to him and those with him, "Why do you not align yourself in perfect rows (while offering Salah) as do the angels before their Lord?" The Sahabah asked, 'How do the angels form their rows before their Lord?' He said, "They complete the rows and stand compactly (that is, leave no gap in between the row)." (Tafsir Mazhari)
So many ahadith stressing on the need to make rows complete and keep them straight in Salah have appeared that they could fill an independent treatise on the subject. Sayyidna Abu Mas'ud al-Badri ؓ says that the Holy Prophet ﷺ would touch our shoulders with his blessed hand during Salah and say, "Stand straight, do not step ahead or fall behind, otherwise, it will cause dissension to creep up in your hearts." (Jam' al-Fawa'id, with reference to Muslim and an-Nasa'i, p. 91, v.1)
37:2
فَالزّٰجِرٰتِ زَجْرًا
then by those who prevent firmly,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
2. The second attribute of the angels has been described as: فَالزَّاجِرَاتِ زَجْرًا (fazzajirati zajran: those who prevent firmly). This word has been derived from زَجر (zajr) which means to hold in check, block, prevent or restrain, also to drive back, repel or reprimand. Maulana Thanavi (رح) has translated it in the sense of those who place an impregnable check - which comprehends every possible sense of the word. Now, what is that against which the angels place their check? In view of the context of the Holy Qur'an, most commentators have answered it by saying that the enforcing of check at this place means the act of angels through which they stop the shaitans from reaching the higher levels, and a detailed description of which is going to appear a little later in the Qur'an itself.
37:3
فَالتّٰلِیٰتِ ذِكْرًا
then by those who recite the dhikr,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
3. The third attribute is: فَالتَّالِيَاتِ ذِكْرًا (fattaliati dhikran) that is, these angels are those who recite the 'dhikr'. The core sense of 'dhikr' is 'word of good counsel' as well as 'the remembrance of Allah.' In the first instance, it would mean that these angels are those who recite everything Allah Ta'ala has revealed as word of good counsel through Scriptures. And this recitation could be as a means of earning barakah and also as an act of "ibadah'. Then, it is also possible that it means the angels who bring wahy (revelation) to the prophets, since they recite these Scriptures carrying good counsel before the prophets (علیہم السلام) and thus they convey the message of Allah to them. And in the second instance, if 'dhikr' were to be taken to mean the remembrance of Allah, then, it would mean that they keep busy reciting those words, words that prove their commitment to the glory and sanctity of Allah.
At this place, by mentioning these three attributes of angels, the noble Qur'an has put together all essential qualities of ideal servitude. To sum up: (1) Stand in perfect linear formation for "ibadah', (2) preventing rebellious forces from disobedience to Allah and (3) to recite the good counsel and commandments of Allah in person as well as to communicate to others. It is obvious that no act of servitude can remain devoid of these three departments. Hence, the sense of all four verse (37:1-4) turns out to be: 'By the angels who imbibe in them all ideal attributes of servitude, your true Lord is but One.'
37:4
اِنَّ اِلٰهَكُمْ لَوَاحِدٌ
surely your God is but One,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Why has the statement been sworn by the angels?
The reason why angels have been sworn by in the Surah particularly - as already submitted - lies in the central theme of this Surah. It aims at refuting the peculiar kind of shirk (ascribing of partners in the pure divinity of Allah) based on which the people of Makkah used to call angels the daughters of Allah. Accordingly, at the very beginning of the Surah, by swearing in the name of the angels, described there were their unique attributes that demonstrated their perfect servitude. In other words, the sense is that should you ponder over these angelic attributes of servitude, they will themselves become a witness before you that their relationship with Allah Ta’ ala is not that of a father and daughter, instead, it is that of servants and the Master.
Injunctions about sworn statement of Allah Ta’ ala: Three questions and their answers
In the noble Qur'an, there are statement in which Allah Ta’ ala has sworn in various ways in order to lay emphasis on many matters of principles relating to faith and its articles. At some places, it is that of His own Being while, at other places, it is that of particular things out of what He has created. This raises many questions. Therefore, it has become a detailed issue in the science of the Tafsir (exegesis) of the noble Qur'an. Hafiz Ibn Qaiyyim has written a regular book on the subject entitled التبیان فی احکام القرآن۔Tibyan fi Aqsam-il-Qur'an. ` Allamah as-Suyuti has, in his book الاتقان al-Itqan on the principle of Tafsir has discussed it in details in the sixty-seventh category of discussions. Some necessary components are being given here:
Question One: When Allah Ta’ ala makes a sworn statement, a question naturally arises: Is it not that Allah Ta’ ala is the most need free of all? Why would he need to strengthen His statement with an oath in order to make someone believe?
Abulqasim al-Qushairi has answered to this question by saying that Allah needs not to swear before anyone, but His compassion towards His servants invited Him to do so in the hope that they, after hearing such a sworn statement made by Allah Ta’ ala, may tend to accept the truth and save themselves from the punishment. When an Arab bedouin heard the verse وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ (And in heaven is your provision, and that you are promised, it is surely true as that you have speech - 51:22-23) where Allah Ta’ ala has sworn by 'the Lord of the heavens and the earth', he remarked, "Who has annoyed the Almighty to make Him swear an oath?"
In short, as said earlier, this is something necessitated by Divine compassion for His creation. Is it not that we have with us a recognized method of settling disagreements and differences? A witness is presented to support a claim. If there is no witness, a sworn statement is offered. Similarly, Allah Ta’ ala has elected to go by this familiar way of human beings in their interest. On occasions, He has laid stress on the subject by using the word: شَھَادَت (witness) as in: شَهِدَ اللَّـهُ أَنَّهُ لَا إِلَـٰهَ إِلَّا هُوَ (Allah bears witness that there is no god but He - And [ so do ] the angels and the men of knowledge - 'A1-` Imran, 3:18). Then, there are occasions when words of oath have been used as in: إِي وَرَبِّي إِنَّهُ لَحَقٌّ (Yes, by my Lord, it is true -Yunus, 10:53).
Question Two: When it comes to taking an oath, it is usually done in the name of someone comparatively higher, bigger or more significant. But, how is it that Allah Ta’ ala has sworn by things in His creation that are inferior to Him in all conceivable respects?
It can be answered by saying that there simply is, nor can there be, any being or entity greater than Allah Ta’ ala. When so, it is obvious that the oath of Allah Ta'ala cannot be like that of the common creation. Therefore, on occasions, Allah subhanahu wa Ta’ ala has sworn by His own pristine Being as in: إِي وَرَبِّي (Yes, by my Lord - 10:53). Then, there are seven places in the Qur'an where oaths are sworn by Allah Himself. Then there are other places where oaths are sworn by Divine acts or attributes and the Qur'an itself, for example: وَالسَّمَاءِ وَمَا بَنَاهَا ﴿5﴾ وَالْأَرْضِ وَمَا طَحَاهَا ﴿6﴾ وَنَفْسٍ وَمَا سَوَّاهَا ﴿7﴾ (And by the sky, and One who built it, and by the earth, and the One who spread it, and by the soul, and who made it well - ash-Shams, 91:5-7). And most of such oaths relate to the objects of creation that, being the means of recognition of Allah, do but revert back to Allah Himself as the ultimate source of all creation. (as mentioned by Ibn-ul- Qayyim)
Out of the things in creation that have been sworn by, at places, the purpose is to highlight the sublimity of that particular thing, as is the case with an oath by the blessed life of the Holy Prophet t in the Holy Qur'an by saying: لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (By your life [ 0 prophet ], they are wandering blindly in their intoxication [ misguidance ] - al-Hijr, 15:72). Ibn Marduwayh reports the saying of Sayyidna ` Abdullah Ibn ` Abbas ؓ that Allah Ta’ ala has not created anyone or anything in this world more sublime and esteemed than the Holy Prophet ﷺ himself, and it is for this reason that no oath by the person of any prophet or messenger appears anywhere in the entire Qur'an. The only such oath being by the blessed life of the Holy Prophet ﷺ appears in the verse mentioned here. Similarly, the two oaths in: وَالطُّورِ(By the Mount - at-Tur, 52:1) and وَكِتَابٍ مَّسْطُورٍ (By the Written Book - at-Tar, 52:2) appear there to highlight the greatness of the two objects sworn by.
And on occasions, a certain created object has been sworn by for the reason that it yields a lot of benefits as in: وَالتِّينِ وَالزَّيْتُونِ (By the fig, and the olive - at-Tin, 95:1). And there are other occasions where some created object has been sworn by for the reason that its creation is the manifestation of the great power of Allah Ta’ ala, and an important source of getting to know the Master-Creator of the universe. And in most cases, the thing sworn by does have some role to play in proving the subject stressed with the force of an oath. This unveils itself with a little deliberation wherever it occurs.
Question Three: For human beings in general, the well-known rule of the Shari'ah is that swearing by anyone other than Allah Ta'ala is not permissible. This poses a question: Is it not that the statements sworn by Allah Ta’ ala in the name of His own created objects go on to prove that a statement sworn in the name of someone other than Allah will also become permissible for others as well? This has been answered by Hasan al-Basri (رح) by saying:
Surely, Allah Ta’ ala has the right to swear by whatever of His creation He wills, but it is not for anyone else to swear by anyone other than Allah (reported by Ibn Abi Haim, as in Mazharl).
Here, the core sense is that taking one's own self on the analogy of the most-exalted Allah is wrong and false. Once the Divine Law has prohibited swearing by anyone other than Allah in the case of human beings at large, any effort to counter argue on the basis of what He elects to do on His own, simply cannot be anything but false.
Explanation of verses
Turning to the explanation of the verses cited above, we see that the statement: مَعبُود بَرحَق (Verily, your God is but One - 4) has been placed at the end of the first three verses in which oaths by angels are sworn. Though, during the course of these oaths, mentioned therein are particular attributes of angels that, if deliberated upon even in a modest measure, would turn out to be nothing short of initial proofs of the belief in Tauhid, the Oneness of Allah. But, in the six verses that follow next, a standing proof of Tauhid has also been supplied.
the Lord of the heavens and the earth and what is between them, and Lord of the points of sunrise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
It was said: رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ (the Lord of the heavens and the earth and what is between them, and Lord of the points of the sunrise. - 37:5). Now, a Being to whom goes the credit of having created and sustained such a mind-boggling range of creations has to be the One most deserving of ownership. And this entire universe is a positive proof of His existence and Oneness. The word: الْمَشَارِقِ (al-mashariq) as used here is the plural form of مَشرِق mashriq or East. Since, the sun rises from a new point every day of the year, therefore, its orientations in the East are many, and it is on this basis that the plural form has been employed here.
Verily, We have decorated the nearest sky with an adornment, the stars,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the next verse, it was said: إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ (Verily, We have decorated the nearest sky with an adornment, the stars, - 37:6). Here, the expression السَّمَاءَ الدُّنْيَا : (as-sama'ud-dunya: the nearest sky) means the closest sky. The sense is that Allah Ta’ ala has made this sky closest to the world look good through the glittering presence of stars. Now, it is not necessary that these stars are located precisely within the sky. In fact, even if they are detached from it, even then, should they be looked at from the earth, they appear to be on the sky - and keep imparting a glow to it. What is being said here is no more but that this star spangled sky is an open proof of the fact that it did not come into existence on its own, instead, it has been created by its creator. And why a Being that can bring such enormous things into existence would need any partner and sharer in His creation? In addition to that, when even the disbelievers find it a settled matter that Allah Ta’ ala is the creator of all heavenly bodies, would it not be injustice that, despite His being the Creator and Master, someone or something else be taken as the object of worship? As for the problem of stars being part of the sky or being separate from it in the light of the Qur'an as well as that of the coherence of astronomy with the noble Qur'an, these have been taken up in detail in the commentary on Surah al-Hijr (Ma’ ariful-Qur an, Volume V, Verses 15:16, page 302)
37:7
وَحِفْظًا مِّنْ كُلِّ شَیْطٰنٍ مَّارِدٍ
and (have made them) a security against every rebellious devil.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the last four verses, (37:7-10): وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ ﴿7﴾ لَّا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ ﴿8﴾ دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ ﴿9﴾ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ﴿10﴾ and [ have made them ] a security against every rebellious shaitan [ shaitan ]. They cannot listen to the Upper Realm and are hit from every side, to be driven off, and for them there is a lasting punishment, (however, if one snatches a little bit, he is pursued by a bright flame - 37:10). It has been said that stars have yet another benefit besides being a decoration of the sky. Through these, wicked shaitan are restrained from approaching the higher levels to eavesdrop. They do that to gather whatever news of the unseen they can gather by reaching the fringes of the sky. But, they are denied the opportunity to listen to what angels say to each other. If some Shaitan picks up even a part of their conversation, and tries to decamp with it, he is hit by a blazing flame, so that he remains unable to pass on this information to his devotees among soothsayers in the world. It is this blazing flame that has been called: شِهَابٌ ثَاقِبٌ (shihab thaqib: meteor). Some details about meteors have appeared in Surah al-Hijr (Ma’ ariful-Qur’ an, volume V. 15:17, 18, pages 303-305). At this place, it should be borne in mind that early Greek scientists believed in meteors being terrestrial substance that rose up with vapors and would burn up when it reached the fire zone. But, the words of the Qur'an, as they appear here, seem to suggest that a meteor is not some terrestrial substance, rather, is something generated only in the upper atmosphere. At this stage, earlier commentators have been saying all along that the Greek assumption about meteors - that it was some terrestrial substance - was no more than a conjecture. Therefore, this cannot be used to raise an objection against the Qur'an. As for the other possibility - that some terrestrial substance rises up and ignites itself in the upper atmosphere - that too offers no contradiction with the Qur'an.
But, once we are in the age of modern scientific discoveries, the question has been put to rest. Astronomers tell us that meteors شِهَابٌ ثَاقِبٌ (shihab thaqib) are small pieces from countless stars, generally of the size of large bricks. They stay in space. One of their groups is known as 'asadiyyah', (Leo, or Lion, out of the signs of Zodiac). It keeps revolving around the sun on its path through the imaginary belt in the heavens. One orbit by it is completed in thirty-three years. Light is emitted in these pieces because of their speed and abrasion against heavenly bodies. These pieces fall mostly during the nights of August 10 and November 27. Then, during the nights of April 20, October 18 and November 28, and on the nights of December 6, 9 and 13, their fallings tapers off. (Tafsir al-Jawahir by Tantawi, page 15, volume 8).
This investigative approach of modern science corresponds to the Qur'anic description. Yes, as for people who take the phenomena of shaitans being hit by meteors beyond conception, the late Tantawi has offered a good advice for them in his Tafsir al-Jawahir. He has said:
"Our forebears and scholars also took it with a heavy heart that the noble Qur'an would say something counter to contemporary astronomy of their time. But, the commentators of the Qur'an did not compromise their position. They did not agree to accept their thinking and surrender the position of the Qur'an. Instead of doing something like that, they bypassed their philosophical assumptions and continued to stay with the Qur'an. After the passage of some time, it became automatically established that the early Greeks were wrong in their assumptions. Now, if we were to acknowledge that these stars hit, hurt and burn shaitans, what is there to stop us from doing so? Thus, here we are in our time embracing this statement of the Qur'an as true. And we are faithfully waiting for the future (when science will also confirm it)." - al-Jawahir, page 14, volume 8.
The Real Objective
At this place, by mentioning the skies, the stars and the meteors, two objectives have been achieved. The first real objective is to assert the Oneness of Allah who has, all by Himself, created and managed a universal system so magnificent and, therefore, He alone is worthy of being worshipped as well. Then, there is the second objective whereby the false notion of those who take shaitans as their objects of worship has been refuted by telling them that they are the most accursed of the creation, and have nothing to do with the supreme station of godhead.
In addition to that, also refuted here is the objection of those who used to degrade the Divine revelation (wahy) sent to the Holy Prophet ﷺ as the predictions of the soothsayers. These verses clearly indicate that the noble Qur'an rejects the soothsayers for the sum-total of their information is what they receive through the shaitans. And the Qur'an says that the shaitans do not have access to the higher echelons. They cannot bring back the true information out of what remains in the realm of the Unseen (alghayb). When the Qur'an states this as its creed relating to soothsaying, how can it become soothsaying as such? Thus, these verses carry clear hints to the subject of Allah's Oneness and the veracity of the mission of the prophet. Later on, through the example of these very cosmic creations, the belief in the Hereafter has been proved.
They cannot listen to the Upper Realm and are hit from every side
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the last four verses, (37:7-10): وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ ﴿7﴾ لَّا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ ﴿8﴾ دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ ﴿9﴾ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ﴿10﴾ and [ have made them ] a security against every rebellious shaitan [ shaitan ]. They cannot listen to the Upper Realm and are hit from every side, to be driven off, and for them there is a lasting punishment, (however, if one snatches a little bit, he is pursued by a bright flame - 37:10). It has been said that stars have yet another benefit besides being a decoration of the sky. Through these, wicked shaitan are restrained from approaching the higher levels to eavesdrop. They do that to gather whatever news of the unseen they can gather by reaching the fringes of the sky. But, they are denied the opportunity to listen to what angels say to each other. If some Shaitan picks up even a part of their conversation, and tries to decamp with it, he is hit by a blazing flame, so that he remains unable to pass on this information to his devotees among soothsayers in the world. It is this blazing flame that has been called: شِهَابٌ ثَاقِبٌ (shihab thaqib: meteor). Some details about meteors have appeared in Surah al-Hijr (Ma’ ariful-Qur’ an, volume V. 15:17, 18, pages 303-305). At this place, it should be borne in mind that early Greek scientists believed in meteors being terrestrial substance that rose up with vapors and would burn up when it reached the fire zone. But, the words of the Qur'an, as they appear here, seem to suggest that a meteor is not some terrestrial substance, rather, is something generated only in the upper atmosphere. At this stage, earlier commentators have been saying all along that the Greek assumption about meteors - that it was some terrestrial substance - was no more than a conjecture. Therefore, this cannot be used to raise an objection against the Qur'an. As for the other possibility - that some terrestrial substance rises up and ignites itself in the upper atmosphere - that too offers no contradiction with the Qur'an.
But, once we are in the age of modern scientific discoveries, the question has been put to rest. Astronomers tell us that meteors شِهَابٌ ثَاقِبٌ (shihab thaqib) are small pieces from countless stars, generally of the size of large bricks. They stay in space. One of their groups is known as 'asadiyyah', (Leo, or Lion, out of the signs of Zodiac). It keeps revolving around the sun on its path through the imaginary belt in the heavens. One orbit by it is completed in thirty-three years. Light is emitted in these pieces because of their speed and abrasion against heavenly bodies. These pieces fall mostly during the nights of August 10 and November 27. Then, during the nights of April 20, October 18 and November 28, and on the nights of December 6, 9 and 13, their fallings tapers off. (Tafsir al-Jawahir by Tantawi, page 15, volume 8).
This investigative approach of modern science corresponds to the Qur'anic description. Yes, as for people who take the phenomena of shaitans being hit by meteors beyond conception, the late Tantawi has offered a good advice for them in his Tafsir al-Jawahir. He has said:
"Our forebears and scholars also took it with a heavy heart that the noble Qur'an would say something counter to contemporary astronomy of their time. But, the commentators of the Qur'an did not compromise their position. They did not agree to accept their thinking and surrender the position of the Qur'an. Instead of doing something like that, they bypassed their philosophical assumptions and continued to stay with the Qur'an. After the passage of some time, it became automatically established that the early Greeks were wrong in their assumptions. Now, if we were to acknowledge that these stars hit, hurt and burn shaitans, what is there to stop us from doing so? Thus, here we are in our time embracing this statement of the Qur'an as true. And we are faithfully waiting for the future (when science will also confirm it)." - al-Jawahir, page 14, volume 8.
The Real Objective
At this place, by mentioning the skies, the stars and the meteors, two objectives have been achieved. The first real objective is to assert the Oneness of Allah who has, all by Himself, created and managed a universal system so magnificent and, therefore, He alone is worthy of being worshipped as well. Then, there is the second objective whereby the false notion of those who take shaitans as their objects of worship has been refuted by telling them that they are the most accursed of the creation, and have nothing to do with the supreme station of godhead.
In addition to that, also refuted here is the objection of those who used to degrade the Divine revelation (wahy) sent to the Holy Prophet ﷺ as the predictions of the soothsayers. These verses clearly indicate that the noble Qur'an rejects the soothsayers for the sum-total of their information is what they receive through the shaitans. And the Qur'an says that the shaitans do not have access to the higher echelons. They cannot bring back the true information out of what remains in the realm of the Unseen (alghayb). When the Qur'an states this as its creed relating to soothsaying, how can it become soothsaying as such? Thus, these verses carry clear hints to the subject of Allah's Oneness and the veracity of the mission of the prophet. Later on, through the example of these very cosmic creations, the belief in the Hereafter has been proved.
37:9
دُحُوْرًا وَّلَهُمْ عَذَابٌ وَّاصِبٌ
to be driven off, and for them there is a lasting punishment;
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the last four verses, (37:7-10): وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ ﴿7﴾ لَّا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ ﴿8﴾ دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ ﴿9﴾ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ﴿10﴾ and [ have made them ] a security against every rebellious shaitan [ shaitan ]. They cannot listen to the Upper Realm and are hit from every side, to be driven off, and for them there is a lasting punishment, (however, if one snatches a little bit, he is pursued by a bright flame - 37:10). It has been said that stars have yet another benefit besides being a decoration of the sky. Through these, wicked shaitan are restrained from approaching the higher levels to eavesdrop. They do that to gather whatever news of the unseen they can gather by reaching the fringes of the sky. But, they are denied the opportunity to listen to what angels say to each other. If some Shaitan picks up even a part of their conversation, and tries to decamp with it, he is hit by a blazing flame, so that he remains unable to pass on this information to his devotees among soothsayers in the world. It is this blazing flame that has been called: شِهَابٌ ثَاقِبٌ (shihab thaqib: meteor). Some details about meteors have appeared in Surah al-Hijr (Ma’ ariful-Qur’ an, volume V. 15:17, 18, pages 303-305). At this place, it should be borne in mind that early Greek scientists believed in meteors being terrestrial substance that rose up with vapors and would burn up when it reached the fire zone. But, the words of the Qur'an, as they appear here, seem to suggest that a meteor is not some terrestrial substance, rather, is something generated only in the upper atmosphere. At this stage, earlier commentators have been saying all along that the Greek assumption about meteors - that it was some terrestrial substance - was no more than a conjecture. Therefore, this cannot be used to raise an objection against the Qur'an. As for the other possibility - that some terrestrial substance rises up and ignites itself in the upper atmosphere - that too offers no contradiction with the Qur'an.
But, once we are in the age of modern scientific discoveries, the question has been put to rest. Astronomers tell us that meteors شِهَابٌ ثَاقِبٌ (shihab thaqib) are small pieces from countless stars, generally of the size of large bricks. They stay in space. One of their groups is known as 'asadiyyah', (Leo, or Lion, out of the signs of Zodiac). It keeps revolving around the sun on its path through the imaginary belt in the heavens. One orbit by it is completed in thirty-three years. Light is emitted in these pieces because of their speed and abrasion against heavenly bodies. These pieces fall mostly during the nights of August 10 and November 27. Then, during the nights of April 20, October 18 and November 28, and on the nights of December 6, 9 and 13, their fallings tapers off. (Tafsir al-Jawahir by Tantawi, page 15, volume 8).
This investigative approach of modern science corresponds to the Qur'anic description. Yes, as for people who take the phenomena of shaitans being hit by meteors beyond conception, the late Tantawi has offered a good advice for them in his Tafsir al-Jawahir. He has said:
"Our forebears and scholars also took it with a heavy heart that the noble Qur'an would say something counter to contemporary astronomy of their time. But, the commentators of the Qur'an did not compromise their position. They did not agree to accept their thinking and surrender the position of the Qur'an. Instead of doing something like that, they bypassed their philosophical assumptions and continued to stay with the Qur'an. After the passage of some time, it became automatically established that the early Greeks were wrong in their assumptions. Now, if we were to acknowledge that these stars hit, hurt and burn shaitans, what is there to stop us from doing so? Thus, here we are in our time embracing this statement of the Qur'an as true. And we are faithfully waiting for the future (when science will also confirm it)." - al-Jawahir, page 14, volume 8.
The Real Objective
At this place, by mentioning the skies, the stars and the meteors, two objectives have been achieved. The first real objective is to assert the Oneness of Allah who has, all by Himself, created and managed a universal system so magnificent and, therefore, He alone is worthy of being worshipped as well. Then, there is the second objective whereby the false notion of those who take shaitans as their objects of worship has been refuted by telling them that they are the most accursed of the creation, and have nothing to do with the supreme station of godhead.
In addition to that, also refuted here is the objection of those who used to degrade the Divine revelation (wahy) sent to the Holy Prophet ﷺ as the predictions of the soothsayers. These verses clearly indicate that the noble Qur'an rejects the soothsayers for the sum-total of their information is what they receive through the shaitans. And the Qur'an says that the shaitans do not have access to the higher echelons. They cannot bring back the true information out of what remains in the realm of the Unseen (alghayb). When the Qur'an states this as its creed relating to soothsaying, how can it become soothsaying as such? Thus, these verses carry clear hints to the subject of Allah's Oneness and the veracity of the mission of the prophet. Later on, through the example of these very cosmic creations, the belief in the Hereafter has been proved.
however, if one snatches a little bit, he is pursued by a bright flame.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the last four verses, (37:7-10): وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ ﴿7﴾ لَّا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ ﴿8﴾ دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ ﴿9﴾ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ﴿10﴾ and [ have made them ] a security against every rebellious shaitan [ shaitan ]. They cannot listen to the Upper Realm and are hit from every side, to be driven off, and for them there is a lasting punishment, (however, if one snatches a little bit, he is pursued by a bright flame - 37:10). It has been said that stars have yet another benefit besides being a decoration of the sky. Through these, wicked shaitan are restrained from approaching the higher levels to eavesdrop. They do that to gather whatever news of the unseen they can gather by reaching the fringes of the sky. But, they are denied the opportunity to listen to what angels say to each other. If some Shaitan picks up even a part of their conversation, and tries to decamp with it, he is hit by a blazing flame, so that he remains unable to pass on this information to his devotees among soothsayers in the world. It is this blazing flame that has been called: شِهَابٌ ثَاقِبٌ (shihab thaqib: meteor). Some details about meteors have appeared in Surah al-Hijr (Ma’ ariful-Qur’ an, volume V. 15:17, 18, pages 303-305). At this place, it should be borne in mind that early Greek scientists believed in meteors being terrestrial substance that rose up with vapors and would burn up when it reached the fire zone. But, the words of the Qur'an, as they appear here, seem to suggest that a meteor is not some terrestrial substance, rather, is something generated only in the upper atmosphere. At this stage, earlier commentators have been saying all along that the Greek assumption about meteors - that it was some terrestrial substance - was no more than a conjecture. Therefore, this cannot be used to raise an objection against the Qur'an. As for the other possibility - that some terrestrial substance rises up and ignites itself in the upper atmosphere - that too offers no contradiction with the Qur'an.
But, once we are in the age of modern scientific discoveries, the question has been put to rest. Astronomers tell us that meteors شِهَابٌ ثَاقِبٌ (shihab thaqib) are small pieces from countless stars, generally of the size of large bricks. They stay in space. One of their groups is known as 'asadiyyah', (Leo, or Lion, out of the signs of Zodiac). It keeps revolving around the sun on its path through the imaginary belt in the heavens. One orbit by it is completed in thirty-three years. Light is emitted in these pieces because of their speed and abrasion against heavenly bodies. These pieces fall mostly during the nights of August 10 and November 27. Then, during the nights of April 20, October 18 and November 28, and on the nights of December 6, 9 and 13, their fallings tapers off. (Tafsir al-Jawahir by Tantawi, page 15, volume 8).
This investigative approach of modern science corresponds to the Qur'anic description. Yes, as for people who take the phenomena of shaitans being hit by meteors beyond conception, the late Tantawi has offered a good advice for them in his Tafsir al-Jawahir. He has said:
"Our forebears and scholars also took it with a heavy heart that the noble Qur'an would say something counter to contemporary astronomy of their time. But, the commentators of the Qur'an did not compromise their position. They did not agree to accept their thinking and surrender the position of the Qur'an. Instead of doing something like that, they bypassed their philosophical assumptions and continued to stay with the Qur'an. After the passage of some time, it became automatically established that the early Greeks were wrong in their assumptions. Now, if we were to acknowledge that these stars hit, hurt and burn shaitans, what is there to stop us from doing so? Thus, here we are in our time embracing this statement of the Qur'an as true. And we are faithfully waiting for the future (when science will also confirm it)." - al-Jawahir, page 14, volume 8.
The Real Objective
At this place, by mentioning the skies, the stars and the meteors, two objectives have been achieved. The first real objective is to assert the Oneness of Allah who has, all by Himself, created and managed a universal system so magnificent and, therefore, He alone is worthy of being worshipped as well. Then, there is the second objective whereby the false notion of those who take shaitans as their objects of worship has been refuted by telling them that they are the most accursed of the creation, and have nothing to do with the supreme station of godhead.
In addition to that, also refuted here is the objection of those who used to degrade the Divine revelation (wahy) sent to the Holy Prophet ﷺ as the predictions of the soothsayers. These verses clearly indicate that the noble Qur'an rejects the soothsayers for the sum-total of their information is what they receive through the shaitans. And the Qur'an says that the shaitans do not have access to the higher echelons. They cannot bring back the true information out of what remains in the realm of the Unseen (alghayb). When the Qur'an states this as its creed relating to soothsaying, how can it become soothsaying as such? Thus, these verses carry clear hints to the subject of Allah's Oneness and the veracity of the mission of the prophet. Later on, through the example of these very cosmic creations, the belief in the Hereafter has been proved.
Now ask them, “Are they stronger in the formation of their bodies, or those (other beings) that We have created?” Certainly, We did create them from sticky clay.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
After having proved the belief in the Oneness of Allah, described in the present eight verses is the belief in the 'Akhirah or Hereafter along with an answer to doubts entertained by disbelievers about it. First of all, a rational proof has been given in support of the possibility of human resurrection in the very initial verse cited above. In gist, it refers to the huge heavenly bodies of the universe mentioned in previous verses, and points out to the obvious weakness of human beings as compared to them. Now when disbelievers do recognize that such great objects of creation as angels, Moon, stars, Sun and the meteors, were created by Allah Ta’ ala through His infinite power, how could it become difficult for Him to make a weak creation like human beings die and then come alive once again? It is being said that the way they were fashioned in the beginning with sticky clay followed by a blowing of spirit in them, similarly, when they will have died and become dust, even then, Allah Ta’ ala will give them life once again.
As for the statement: (Certainly, We did create them from sticky clay - 37:11), either it means that their forefather, Sayyidna Adam (علیہ السلام) was created with clay, or it is also possible that it means every human being. Therefore, if seen with a little deliberation, water-based clay is the essence of every human being cyclically. Human creation is from sperm, sperm from blood and blood from food. The essence of food, no matter in which form, is vegetation and vegetation comes from the combination of clay and water.
Anyway, the first verse (11) provides a rational proof of the belief in the 'Akhirah or Hereafter. This has been posed in the form of a question beamed right at them: Who is more difficult in the process of creation? You? Or, are the many objects of creation We have mentioned more difficult to create? Therefore, no elaborate explanation was considered necessary. It was deemed sufficient to allude to it through a hint by saying - 'Certainly, We did create them with sticky clay.'
After that, in the five verses that follow it, described there is the reaction the disbelievers show on hearing the proofs in support of the Hereafter. The proofs of the belief in the Hereafter presented before disbelievers were of two kinds: (1) Rational proofs as given in the first verse. (2) Reported proofs, that is, they were shown miracles in support of the veracity of the mission of the Holy Prophet ﷺ as prophet and messenger of Allah asserting that he was, as such, from Allah and a prophet of Allah can never lie. He receives the authority of what he says from the heavens. And when he is telling us that the last day of Qiyamah will come, there will be a Resurrection and human beings will account for their deeds, then, this information given by him is definitely true, and it must be accepted as true.
37:12
بَلْ عَجِبْتَ وَیَسْخَرُوْنَ
But you wonder (at their denial), and they mock (at the idea of an Hereafter).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
As for the reaction of disbelievers on rational proofs, it was said: بَلْ عَجِبْتَ وَيَسْخَرُونَ وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ (But you wonder [ at their denial ], and they mock [ at the idea of an Hereafter ]. And when any advice is given to them, they pay no heed to it. – 12-13). Given here first is the stance of the Holy Prophet ﷺ who wonders as to how could these people, after having such clear proofs before them, still remain reluctant to accept the truth while these people, on the contrary, indulge in making fun of the proofs and beliefs presented by him before them. In fact, no amount of advice and counsel given to them works. They are just averse to any understanding.
37:13
وَاِذَا ذُكِّرُوْا لَا یَذْكُرُوْنَ
And when any advice is given to them, they pay no heed to it.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
As for the reaction of disbelievers on rational proofs, it was said: بَلْ عَجِبْتَ وَيَسْخَرُونَ وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ (But you wonder [ at their denial ], and they mock [ at the idea of an Hereafter ]. And when any advice is given to them, they pay no heed to it. – 12-13). Given here first is the stance of the Holy Prophet ﷺ who wonders as to how could these people, after having such clear proofs before them, still remain reluctant to accept the truth while these people, on the contrary, indulge in making fun of the proofs and beliefs presented by him before them. In fact, no amount of advice and counsel given to them works. They are just averse to any understanding.
37:14
وَاِذَا رَاَوْا اٰیَةً یَّسْتَسْخِرُوْنَ
And when they see a sign, they make fun of it,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
As for reported proofs, their reaction is: وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ (And when they see a sign, they make a fun of it - 37:14). It means if they see a miracle that confirms the veracity of his prophethood, and the belief in 'Akhirah ultimately, they ridicule even something so serious and dismiss it by saying that it was nothing but clear magic. Why would they so scoff and jeer? Did they have some basis, some argument in support?
They did and it was: أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ أَوَآبَاؤُنَا الْأَوَّلُونَ (Is it when we have died and become dust and bones, that we shall be raised again, and even our fathers of a foretime?"- 16-17). In other words, the problem of comprehension that confronted them was as to how in the world could they - once they and their forefathers had become dust and bones - be brought back to life all over again. They were really not willing to admit any proof in this matter, neither that of reason nor that of miracle. Allah Ta’ ala has chosen to answer their question in a single sentence at the end in the words: قُلْ نَعَمْ وَأَنتُمْ دَاخِرُونَ (Say, "Yes - and you shall be disgraced (too) !" - 37:18)
Outwardly, this is a dismissive answer, as is usually given to rigid people. But, a little deliberation would reveal that it happens to be a full-fledged argument as well. Imam Razi has explained it in Tafsir Kabir. He says: By the rational proof of resurrection given earlier, it already stands established that the rising of human beings once again after death is not something impossible. Then, the rule is that the physical happening of anything rationally possible can be proved on the authority of the statement of someone who is harbinger of nothing but the truth. So, once this much is settled that rising again is possible, then, should some true prophet of Allah simply say thereafter: 'Yes, you shall definitely-rise again," this will be an absolute proof that the said event is bound to happen.
37:15
وَقَالُوْۤا اِنْ هٰذَاۤ اِلَّا سِحْرٌ مُّبِیْنٌ
and say, “This is nothing but an open magic.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The proof of the miracles of the Holy Prophet ﷺ
The word: آيَةً ('ayt tan) in verse وَإِذَا رَأَوْا آيَةً (And when they see a sign) literally means 'sign' and at this place it means 'miracle.' Hence, this verse proves that Allah Taala had given to the Holy Prophet t some other miracles as well in addition to that of the noble Qur'an - which refutes those who take the miracles of the Holy Prophet ﷺ as effects of physical causes, and thereby claim that no miracle, other than that of the Qur'an, was shown at the blessed hands of the Holy Prophet ﷺ .
In this verse (14), Allah Ta’ ala has clearly said: وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ ' (And when they see a sign, they make fun of it). Some people who deny miracles say that, at this place, the word: آيَہ ('ayat) does not mean مُعجِزَۃ ('mujizah) or miracle, instead, it means rational arguments. But, this approach is patently wrong in view of what is said in the next verse that follows immediately: وَقَالُوا إِنْ هَـٰذَا إِلَّا سِحْرٌ مُّبِينٌ (and they say, "this is nothing but an open magic - 37:15). It is obvious that declaring an evidence and argument to be open magic does not make any sense. They could have said something like this only when they had seen a miracle.
Some deniers of miracles also say that the word: آيَۃ ('ayat) means ayat or verses of the Qur'an, as it is these verses that the disbelievers declare as magic. But, the word: رَأَوْا (raaw: they see) of the noble Qur'an is flatly contradicting this assertion. The verses of the Qur'an were not seen. Instead, they were heard. Hence, wherever Qur'anic verses have been mentioned in the noble Qur'an, the words used there are those of hearing, not of seeing. And place after place in the Qur'an, the word: v i (ayat) has appeared in the sense of mu jizah or miracle. For instance, while reporting the demand of the Pharaoh from Sayyidna Musa 3411 it was said:
If you have come with a sign bring it out, if you are one of the truthful (7:106).
In response, Sayyidna Musa (علیہ السلام) had shown the miracle of his staff turning into a serpent. As for the verses of the Qur'an where it has been mentioned that the Holy Prophet ﷺ did not accede to their demand for a miracle, the fact is that miracles had been repeatedly shown thereby, but they used to ask for an ever-new miracle of their choice almost every day. It was in response to such demands for miracles that they were turned down. It was done for the reason that a prophet of Allah shows miracles at the will and command of Allah Ta’ ala. If anyone still refuses to accept the true message conveyed by him, then, coming up with a new miracle everyday is counter to the dignity of the prophet, as well as counter to the will of Allah Ta’ ala.
In addition to that, it has been the customary practice of Allah Ta’ ala that, once some people were granted the miracle they had asked for - and they still failed to believe - then, they were destroyed through a mass punishment. But, in view of the intended survival of the community of the Holy Prophet and with the objective of keeping it safe from any mass punishment, no such miracle on demand was shown before it.
Is it when we have died and become dust and bones, that we shall be raised again,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The proof of the miracles of the Holy Prophet ﷺ
The word: آيَةً ('ayt tan) in verse وَإِذَا رَأَوْا آيَةً (And when they see a sign) literally means 'sign' and at this place it means 'miracle.' Hence, this verse proves that Allah Taala had given to the Holy Prophet t some other miracles as well in addition to that of the noble Qur'an - which refutes those who take the miracles of the Holy Prophet ﷺ as effects of physical causes, and thereby claim that no miracle, other than that of the Qur'an, was shown at the blessed hands of the Holy Prophet ﷺ .
In this verse (14), Allah Ta’ ala has clearly said: وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ ' (And when they see a sign, they make fun of it). Some people who deny miracles say that, at this place, the word: آيَہ ('ayat) does not mean مُعجِزَۃ ('mujizah) or miracle, instead, it means rational arguments. But, this approach is patently wrong in view of what is said in the next verse that follows immediately: وَقَالُوا إِنْ هَـٰذَا إِلَّا سِحْرٌ مُّبِينٌ (and they say, "this is nothing but an open magic - 37:15). It is obvious that declaring an evidence and argument to be open magic does not make any sense. They could have said something like this only when they had seen a miracle.
Some deniers of miracles also say that the word: آيَۃ ('ayat) means ayat or verses of the Qur'an, as it is these verses that the disbelievers declare as magic. But, the word: رَأَوْا (raaw: they see) of the noble Qur'an is flatly contradicting this assertion. The verses of the Qur'an were not seen. Instead, they were heard. Hence, wherever Qur'anic verses have been mentioned in the noble Qur'an, the words used there are those of hearing, not of seeing. And place after place in the Qur'an, the word: v i (ayat) has appeared in the sense of mu jizah or miracle. For instance, while reporting the demand of the Pharaoh from Sayyidna Musa 3411 it was said:
If you have come with a sign bring it out, if you are one of the truthful (7:106).
In response, Sayyidna Musa (علیہ السلام) had shown the miracle of his staff turning into a serpent. As for the verses of the Qur'an where it has been mentioned that the Holy Prophet ﷺ did not accede to their demand for a miracle, the fact is that miracles had been repeatedly shown thereby, but they used to ask for an ever-new miracle of their choice almost every day. It was in response to such demands for miracles that they were turned down. It was done for the reason that a prophet of Allah shows miracles at the will and command of Allah Ta’ ala. If anyone still refuses to accept the true message conveyed by him, then, coming up with a new miracle everyday is counter to the dignity of the prophet, as well as counter to the will of Allah Ta’ ala.
In addition to that, it has been the customary practice of Allah Ta’ ala that, once some people were granted the miracle they had asked for - and they still failed to believe - then, they were destroyed through a mass punishment. But, in view of the intended survival of the community of the Holy Prophet and with the objective of keeping it safe from any mass punishment, no such miracle on demand was shown before it.
37:17
اَوَاٰبَآؤُنَا الْاَوَّلُوْنَ
and even our fathers of aforetime?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The proof of the miracles of the Holy Prophet ﷺ
The word: آيَةً ('ayt tan) in verse وَإِذَا رَأَوْا آيَةً (And when they see a sign) literally means 'sign' and at this place it means 'miracle.' Hence, this verse proves that Allah Taala had given to the Holy Prophet t some other miracles as well in addition to that of the noble Qur'an - which refutes those who take the miracles of the Holy Prophet ﷺ as effects of physical causes, and thereby claim that no miracle, other than that of the Qur'an, was shown at the blessed hands of the Holy Prophet ﷺ .
In this verse (14), Allah Ta’ ala has clearly said: وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ ' (And when they see a sign, they make fun of it). Some people who deny miracles say that, at this place, the word: آيَہ ('ayat) does not mean مُعجِزَۃ ('mujizah) or miracle, instead, it means rational arguments. But, this approach is patently wrong in view of what is said in the next verse that follows immediately: وَقَالُوا إِنْ هَـٰذَا إِلَّا سِحْرٌ مُّبِينٌ (and they say, "this is nothing but an open magic - 37:15). It is obvious that declaring an evidence and argument to be open magic does not make any sense. They could have said something like this only when they had seen a miracle.
Some deniers of miracles also say that the word: آيَۃ ('ayat) means ayat or verses of the Qur'an, as it is these verses that the disbelievers declare as magic. But, the word: رَأَوْا (raaw: they see) of the noble Qur'an is flatly contradicting this assertion. The verses of the Qur'an were not seen. Instead, they were heard. Hence, wherever Qur'anic verses have been mentioned in the noble Qur'an, the words used there are those of hearing, not of seeing. And place after place in the Qur'an, the word: v i (ayat) has appeared in the sense of mu jizah or miracle. For instance, while reporting the demand of the Pharaoh from Sayyidna Musa 3411 it was said:
If you have come with a sign bring it out, if you are one of the truthful (7:106).
In response, Sayyidna Musa (علیہ السلام) had shown the miracle of his staff turning into a serpent. As for the verses of the Qur'an where it has been mentioned that the Holy Prophet ﷺ did not accede to their demand for a miracle, the fact is that miracles had been repeatedly shown thereby, but they used to ask for an ever-new miracle of their choice almost every day. It was in response to such demands for miracles that they were turned down. It was done for the reason that a prophet of Allah shows miracles at the will and command of Allah Ta’ ala. If anyone still refuses to accept the true message conveyed by him, then, coming up with a new miracle everyday is counter to the dignity of the prophet, as well as counter to the will of Allah Ta’ ala.
In addition to that, it has been the customary practice of Allah Ta’ ala that, once some people were granted the miracle they had asked for - and they still failed to believe - then, they were destroyed through a mass punishment. But, in view of the intended survival of the community of the Holy Prophet and with the objective of keeping it safe from any mass punishment, no such miracle on demand was shown before it.
37:18
قُلْ نَعَمْ وَاَنْتُمْ دَاخِرُوْنَ
Say, “Yes, and you shall be disgraced (too)!”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The proof of the miracles of the Holy Prophet ﷺ
The word: آيَةً ('ayt tan) in verse وَإِذَا رَأَوْا آيَةً (And when they see a sign) literally means 'sign' and at this place it means 'miracle.' Hence, this verse proves that Allah Taala had given to the Holy Prophet t some other miracles as well in addition to that of the noble Qur'an - which refutes those who take the miracles of the Holy Prophet ﷺ as effects of physical causes, and thereby claim that no miracle, other than that of the Qur'an, was shown at the blessed hands of the Holy Prophet ﷺ .
In this verse (14), Allah Ta’ ala has clearly said: وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ ' (And when they see a sign, they make fun of it). Some people who deny miracles say that, at this place, the word: آيَہ ('ayat) does not mean مُعجِزَۃ ('mujizah) or miracle, instead, it means rational arguments. But, this approach is patently wrong in view of what is said in the next verse that follows immediately: وَقَالُوا إِنْ هَـٰذَا إِلَّا سِحْرٌ مُّبِينٌ (and they say, "this is nothing but an open magic - 37:15). It is obvious that declaring an evidence and argument to be open magic does not make any sense. They could have said something like this only when they had seen a miracle.
Some deniers of miracles also say that the word: آيَۃ ('ayat) means ayat or verses of the Qur'an, as it is these verses that the disbelievers declare as magic. But, the word: رَأَوْا (raaw: they see) of the noble Qur'an is flatly contradicting this assertion. The verses of the Qur'an were not seen. Instead, they were heard. Hence, wherever Qur'anic verses have been mentioned in the noble Qur'an, the words used there are those of hearing, not of seeing. And place after place in the Qur'an, the word: v i (ayat) has appeared in the sense of mu jizah or miracle. For instance, while reporting the demand of the Pharaoh from Sayyidna Musa 3411 it was said:
If you have come with a sign bring it out, if you are one of the truthful (7:106).
In response, Sayyidna Musa (علیہ السلام) had shown the miracle of his staff turning into a serpent. As for the verses of the Qur'an where it has been mentioned that the Holy Prophet ﷺ did not accede to their demand for a miracle, the fact is that miracles had been repeatedly shown thereby, but they used to ask for an ever-new miracle of their choice almost every day. It was in response to such demands for miracles that they were turned down. It was done for the reason that a prophet of Allah shows miracles at the will and command of Allah Ta’ ala. If anyone still refuses to accept the true message conveyed by him, then, coming up with a new miracle everyday is counter to the dignity of the prophet, as well as counter to the will of Allah Ta’ ala.
In addition to that, it has been the customary practice of Allah Ta’ ala that, once some people were granted the miracle they had asked for - and they still failed to believe - then, they were destroyed through a mass punishment. But, in view of the intended survival of the community of the Holy Prophet and with the objective of keeping it safe from any mass punishment, no such miracle on demand was shown before it.
So, it will be only a single castigating call, and all of a sudden they will begin to see.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
After having shown the possibility and proof of 'Akhirah or Hereafter, Allah Ta’ ala has described some events relating to Resurrection in these verses.
Given in the first verse (19) is the mode in which the dead will rise again. It was said: فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ, it will be only a single [ castigating ] Call and all of a sudden they will begin to see - 37:19). The word: زَجْرَةٌ (Zajrah) is a noun derived from زَجر (zajr), and it is used to carry many meanings in the Arabic language. Out of these, one meaning is: 'To utter such sounds which, when heard by cattle, would motivate them to rise and get moving.' Here, it means the second Sur (Horn or Trumpet) that will be blown by the angel, Sayyidna Israfilll. Hence, it has been expressed as 'zajrah' for the reason that the way some sounds are produced to prompt cattle to rise and get moving, very similarly, this Sur will be blown to make the dead rise.
Though Allah Ta’ ala is, in His infinite power, inherently capable of making the dead rise again without having the صُور Sur blown, yet this صُور Sur will be blown in order to highlight the awe of the Resurrection (Tafsir Kabir). Its effect on the disbelievers has been identified as: فَإِذَا هُمْ يَنظُرُونَ all of a sudden they will begin to see - 37:19), that is, the way they could see in the mortal world, in the same way, they would be able to see there.
Some other commentators have explained it by saying that, overtaken by wonder, they will start looking at each other. (Qurtubi)
37:20
وَقَالُوْا یٰوَیْلَنَا هٰذَا یَوْمُ الدِّیْنِ
And they will be saying, “Woe to us; this is the Day of Retribution.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
After having shown the possibility and proof of 'Akhirah or Hereafter, Allah Ta’ ala has described some events relating to Resurrection in these verses.
Given in the first verse (19) is the mode in which the dead will rise again. It was said: فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ, it will be only a single [ castigating ] Call and all of a sudden they will begin to see - 37:19). The word: زَجْرَةٌ (Zajrah) is a noun derived from زَجر (zajr), and it is used to carry many meanings in the Arabic language. Out of these, one meaning is: 'To utter such sounds which, when heard by cattle, would motivate them to rise and get moving.' Here, it means the second Sur (Horn or Trumpet) that will be blown by the angel, Sayyidna Israfilll. Hence, it has been expressed as 'zajrah' for the reason that the way some sounds are produced to prompt cattle to rise and get moving, very similarly, this Sur will be blown to make the dead rise.
Though Allah Ta’ ala is, in His infinite power, inherently capable of making the dead rise again without having the صُور Sur blown, yet this صُور Sur will be blown in order to highlight the awe of the Resurrection (Tafsir Kabir). Its effect on the disbelievers has been identified as: فَإِذَا هُمْ يَنظُرُونَ all of a sudden they will begin to see - 37:19), that is, the way they could see in the mortal world, in the same way, they would be able to see there.
Some other commentators have explained it by saying that, overtaken by wonder, they will start looking at each other. (Qurtubi)
(It will be said to them,) “This is the Day of Judgment that you used to deny.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
After having shown the possibility and proof of 'Akhirah or Hereafter, Allah Ta’ ala has described some events relating to Resurrection in these verses.
Given in the first verse (19) is the mode in which the dead will rise again. It was said: فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ, it will be only a single [ castigating ] Call and all of a sudden they will begin to see - 37:19). The word: زَجْرَةٌ (Zajrah) is a noun derived from زَجر (zajr), and it is used to carry many meanings in the Arabic language. Out of these, one meaning is: 'To utter such sounds which, when heard by cattle, would motivate them to rise and get moving.' Here, it means the second Sur (Horn or Trumpet) that will be blown by the angel, Sayyidna Israfilll. Hence, it has been expressed as 'zajrah' for the reason that the way some sounds are produced to prompt cattle to rise and get moving, very similarly, this Sur will be blown to make the dead rise.
Though Allah Ta’ ala is, in His infinite power, inherently capable of making the dead rise again without having the صُور Sur blown, yet this صُور Sur will be blown in order to highlight the awe of the Resurrection (Tafsir Kabir). Its effect on the disbelievers has been identified as: فَإِذَا هُمْ يَنظُرُونَ all of a sudden they will begin to see - 37:19), that is, the way they could see in the mortal world, in the same way, they would be able to see there.
Some other commentators have explained it by saying that, overtaken by wonder, they will start looking at each other. (Qurtubi)
(It will be said to the angels,) “Muster all those who were unjust, and their fellows, and whatever they used to worship
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 22, it was said: احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (Muster all those who were unjust, and their fellows). Here, the text has used the word:(أَزْوَاجَ azwaj) for cohorts, fellow travelers, or people of the same persuasion - a word literally meaning 'pair'. Then, this word is very commonly used in the sense of spouses. That is why some commentators have said that it means wives of the Mushriks who were also Mushriks. But, in the sight of most commentators, the word: أَزْوَاجَ (azwaj) at this place means nothing but people of the same persuasion, and it also finds support in a saying of Sayyidna ` Umar. Imam al-Baihaqi, ` Abd-ur-Razzaq and others have reported this saying of Sayyidna ` Umar ؓ under their explanation of this verse. They have said that the word: أَزْوَاجَهُمْ (azwajuhum) in the text means 'other people like them.' Thus, (while mustering the unjust), huddled together there will be the people of the same interest, fornicators with other fornicators and drunkards with other drunkards. (Ruh-ul-Ma’ ani and Mazhari)
In addition to that, by saying: وَمَا كَانُوا يَعْبُدُونَ (and whatever they used to worship - 37:22), it was expressly laid out that, along with the Mushriks, all those false objects and entities like idols and shaitans they used to worship and equate with Allah as His associates in the life of the world will all be mustered together - so that, at that time, the helplessness of these false objects of worship could be demonstrated publicly.
other than Allah, and show them the way to Jahannam ,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
After that, a command will go forth to angels: فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (and show them the way to Jahannam - 37:23). When the angels will take them away, and reach close to the Bridge of Sirat, they will be commanded: YP (make them stop - they are to be questioned - 37:24). Thereupon, at this place, they will be questioned about their beliefs and deeds - that have been mentioned in the Qur'an and Hadith at many places.
37:24
وَقِفُوْهُمْ اِنَّهُمْ مَّسْـُٔوْلُوْنَ
and stop them (for a while,) for they are to be asked some questions.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
After that, a command will go forth to angels: فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (and show them the way to Jahannam - 37:23). When the angels will take them away, and reach close to the Bridge of Sirat, they will be commanded: YP (make them stop - they are to be questioned - 37:24). Thereupon, at this place, they will be questioned about their beliefs and deeds - that have been mentioned in the Qur'an and Hadith at many places.
37:25
مَا لَكُمْ لَا تَنَاصَرُوْنَ
(Then they will be asked, “What is wrong with you that you do not help each other?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
After that, a command will go forth to angels: فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (and show them the way to Jahannam - 37:23). When the angels will take them away, and reach close to the Bridge of Sirat, they will be commanded: YP (make them stop - they are to be questioned - 37:24). Thereupon, at this place, they will be questioned about their beliefs and deeds - that have been mentioned in the Qur'an and Hadith at many places.
37:26
بَلْ هُمُ الْیَوْمَ مُسْتَسْلِمُوْنَ
On the contrary, that day all of them will have totally surrendered.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
After that, a command will go forth to angels: فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (and show them the way to Jahannam - 37:23). When the angels will take them away, and reach close to the Bridge of Sirat, they will be commanded: YP (make them stop - they are to be questioned - 37:24). Thereupon, at this place, they will be questioned about their beliefs and deeds - that have been mentioned in the Qur'an and Hadith at many places.
And some of them (the followers of their chiefs) will turn to others (the chiefs), asking questions from one another.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
After that, a command will go forth to angels: فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (and show them the way to Jahannam - 37:23). When the angels will take them away, and reach close to the Bridge of Sirat, they will be commanded: YP (make them stop - they are to be questioned - 37:24). Thereupon, at this place, they will be questioned about their beliefs and deeds - that have been mentioned in the Qur'an and Hadith at many places.
They (the followers) will say, “You were the ones who used to come to (mislead) us forcefully.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When the leading elders among disbelievers who had misled their common adherents appear before their followers on the plains of resurrection, they would, rather than help each other, start arguing among themselves. The present verses carry a sampling of the same mutual argumentation between the contesting parties as well as the sad end they will have to face. Two things are noteworthy here:
1. The word: يَمِينِ (yamin) in:إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (You were the ones who used to come to [ mislead ] us forcefully.- 37:28) may have several meanings. One possible meaning of the expression: عَنِ الْيَمِينِ ('ani'l-yamin) is 'powerfully' or 'forcefully'. The translation given in the text above is based on this meaning, which seems to be fairly clear and cloudless. In addition to that, 'yamin' is also used to mean oath. Some commentators have explained it as: 'you came to us with oaths,' that is, 'you made us believe on oath that our creed is correct and the teaching of the messenger of Allah is, God forbid, false.' In terms of the words of the Qur'an, both these explanations are possible and acceptable comfortably.
37:29
قَالُوْا بَلْ لَّمْ تَكُوْنُوْا مُؤْمِنِیْنَ
They (the chiefs) will say, “On the contrary, you yourselves were not believers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When the leading elders among disbelievers who had misled their common adherents appear before their followers on the plains of resurrection, they would, rather than help each other, start arguing among themselves. The present verses carry a sampling of the same mutual argumentation between the contesting parties as well as the sad end they will have to face. Two things are noteworthy here:
1. The word: يَمِينِ (yamin) in:إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (You were the ones who used to come to [ mislead ] us forcefully.- 37:28) may have several meanings. One possible meaning of the expression: عَنِ الْيَمِينِ ('ani'l-yamin) is 'powerfully' or 'forcefully'. The translation given in the text above is based on this meaning, which seems to be fairly clear and cloudless. In addition to that, 'yamin' is also used to mean oath. Some commentators have explained it as: 'you came to us with oaths,' that is, 'you made us believe on oath that our creed is correct and the teaching of the messenger of Allah is, God forbid, false.' In terms of the words of the Qur'an, both these explanations are possible and acceptable comfortably.
We had no authority over you at all, but you yourselves were a transgressing people.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When the leading elders among disbelievers who had misled their common adherents appear before their followers on the plains of resurrection, they would, rather than help each other, start arguing among themselves. The present verses carry a sampling of the same mutual argumentation between the contesting parties as well as the sad end they will have to face. Two things are noteworthy here:
1. The word: يَمِينِ (yamin) in:إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (You were the ones who used to come to [ mislead ] us forcefully.- 37:28) may have several meanings. One possible meaning of the expression: عَنِ الْيَمِينِ ('ani'l-yamin) is 'powerfully' or 'forcefully'. The translation given in the text above is based on this meaning, which seems to be fairly clear and cloudless. In addition to that, 'yamin' is also used to mean oath. Some commentators have explained it as: 'you came to us with oaths,' that is, 'you made us believe on oath that our creed is correct and the teaching of the messenger of Allah is, God forbid, false.' In terms of the words of the Qur'an, both these explanations are possible and acceptable comfortably.
So, the word of our Lord has come true against us. Indeed, we have to taste (the punishment).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When the leading elders among disbelievers who had misled their common adherents appear before their followers on the plains of resurrection, they would, rather than help each other, start arguing among themselves. The present verses carry a sampling of the same mutual argumentation between the contesting parties as well as the sad end they will have to face. Two things are noteworthy here:
1. The word: يَمِينِ (yamin) in:إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (You were the ones who used to come to [ mislead ] us forcefully.- 37:28) may have several meanings. One possible meaning of the expression: عَنِ الْيَمِينِ ('ani'l-yamin) is 'powerfully' or 'forcefully'. The translation given in the text above is based on this meaning, which seems to be fairly clear and cloudless. In addition to that, 'yamin' is also used to mean oath. Some commentators have explained it as: 'you came to us with oaths,' that is, 'you made us believe on oath that our creed is correct and the teaching of the messenger of Allah is, God forbid, false.' In terms of the words of the Qur'an, both these explanations are possible and acceptable comfortably.
37:32
فَاَغْوَیْنٰكُمْ اِنَّا كُنَّا غٰوِیْنَ
We did misguide you, (because) we were ourselves erroneous”.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
When the leading elders among disbelievers who had misled their common adherents appear before their followers on the plains of resurrection, they would, rather than help each other, start arguing among themselves. The present verses carry a sampling of the same mutual argumentation between the contesting parties as well as the sad end they will have to face. Two things are noteworthy here:
1. The word: يَمِينِ (yamin) in:إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (You were the ones who used to come to [ mislead ] us forcefully.- 37:28) may have several meanings. One possible meaning of the expression: عَنِ الْيَمِينِ ('ani'l-yamin) is 'powerfully' or 'forcefully'. The translation given in the text above is based on this meaning, which seems to be fairly clear and cloudless. In addition to that, 'yamin' is also used to mean oath. Some commentators have explained it as: 'you came to us with oaths,' that is, 'you made us believe on oath that our creed is correct and the teaching of the messenger of Allah is, God forbid, false.' In terms of the words of the Qur'an, both these explanations are possible and acceptable comfortably.
So, that day, they will share each other in punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
2. From verse 33: فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ (So, this day, they will be sharers in the punishment.), we learn that should a certain person invite someone else to participate in what is impermissible and use his clout to coax him into sin, then, he will certainly incur the punishment of so inviting that person to sin. But, a person who accepts his invitation of his volition and choice, he too cannot be absolved from the sin of his deed. He cannot appear in the Hereafter and get away by saying that he was made to go astray by this or that person. Yes, if he has not committed sin by his volition and choice, instead, has done so under coercion, just to save his life, then, insha'Allah, it is hoped that he will be forgiven.
37:34
اِنَّا كَذٰلِكَ نَفْعَلُ بِالْمُجْرِمِیْنَ
This is how We deal with the criminals.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
2. From verse 33: فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ (So, this day, they will be sharers in the punishment.), we learn that should a certain person invite someone else to participate in what is impermissible and use his clout to coax him into sin, then, he will certainly incur the punishment of so inviting that person to sin. But, a person who accepts his invitation of his volition and choice, he too cannot be absolved from the sin of his deed. He cannot appear in the Hereafter and get away by saying that he was made to go astray by this or that person. Yes, if he has not committed sin by his volition and choice, instead, has done so under coercion, just to save his life, then, insha'Allah, it is hoped that he will be forgiven.
They were those to whom when it was said: “There is no god but Allah”, they waxed proud,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
2. From verse 33: فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ (So, this day, they will be sharers in the punishment.), we learn that should a certain person invite someone else to participate in what is impermissible and use his clout to coax him into sin, then, he will certainly incur the punishment of so inviting that person to sin. But, a person who accepts his invitation of his volition and choice, he too cannot be absolved from the sin of his deed. He cannot appear in the Hereafter and get away by saying that he was made to go astray by this or that person. Yes, if he has not committed sin by his volition and choice, instead, has done so under coercion, just to save his life, then, insha'Allah, it is hoped that he will be forgiven.
and used to say, “Are we really to leave our gods because of an insane poet?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
2. From verse 33: فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ (So, this day, they will be sharers in the punishment.), we learn that should a certain person invite someone else to participate in what is impermissible and use his clout to coax him into sin, then, he will certainly incur the punishment of so inviting that person to sin. But, a person who accepts his invitation of his volition and choice, he too cannot be absolved from the sin of his deed. He cannot appear in the Hereafter and get away by saying that he was made to go astray by this or that person. Yes, if he has not committed sin by his volition and choice, instead, has done so under coercion, just to save his life, then, insha'Allah, it is hoped that he will be forgiven.
37:37
بَلْ جَآءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِیْنَ
No, he has come with Truth and has confirmed all the messengers (of Allah).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
2. From verse 33: فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ (So, this day, they will be sharers in the punishment.), we learn that should a certain person invite someone else to participate in what is impermissible and use his clout to coax him into sin, then, he will certainly incur the punishment of so inviting that person to sin. But, a person who accepts his invitation of his volition and choice, he too cannot be absolved from the sin of his deed. He cannot appear in the Hereafter and get away by saying that he was made to go astray by this or that person. Yes, if he has not committed sin by his volition and choice, instead, has done so under coercion, just to save his life, then, insha'Allah, it is hoped that he will be forgiven.
37:38
اِنَّكُمْ لَذَآىِٕقُوا الْعَذَابِ الْاَلِیْمِ
Surely you have to taste the painful punishment,-
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
2. From verse 33: فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ (So, this day, they will be sharers in the punishment.), we learn that should a certain person invite someone else to participate in what is impermissible and use his clout to coax him into sin, then, he will certainly incur the punishment of so inviting that person to sin. But, a person who accepts his invitation of his volition and choice, he too cannot be absolved from the sin of his deed. He cannot appear in the Hereafter and get away by saying that he was made to go astray by this or that person. Yes, if he has not committed sin by his volition and choice, instead, has done so under coercion, just to save his life, then, insha'Allah, it is hoped that he will be forgiven.
37:39
وَمَا تُجْزَوْنَ اِلَّا مَا كُنْتُمْ تَعْمَلُوْنَ
And you will be recompensed for nothing but for what you used to do-
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
2. From verse 33: فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ (So, this day, they will be sharers in the punishment.), we learn that should a certain person invite someone else to participate in what is impermissible and use his clout to coax him into sin, then, he will certainly incur the punishment of so inviting that person to sin. But, a person who accepts his invitation of his volition and choice, he too cannot be absolved from the sin of his deed. He cannot appear in the Hereafter and get away by saying that he was made to go astray by this or that person. Yes, if he has not committed sin by his volition and choice, instead, has done so under coercion, just to save his life, then, insha'Allah, it is hoped that he will be forgiven.
37:40
اِلَّا عِبَادَ اللّٰهِ الْمُخْلَصِیْنَ
unlike Allah’s chosen servants.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
2. From verse 33: فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ (So, this day, they will be sharers in the punishment.), we learn that should a certain person invite someone else to participate in what is impermissible and use his clout to coax him into sin, then, he will certainly incur the punishment of so inviting that person to sin. But, a person who accepts his invitation of his volition and choice, he too cannot be absolved from the sin of his deed. He cannot appear in the Hereafter and get away by saying that he was made to go astray by this or that person. Yes, if he has not committed sin by his volition and choice, instead, has done so under coercion, just to save his life, then, insha'Allah, it is hoped that he will be forgiven.
37:41
اُولٰٓىِٕكَ لَهُمْ رِزْقٌ مَّعْلُوْمٌ
Those are the people for whom there is a known provision,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
After having described the condition of the people of Jahannam (Hell), the verses cited above have mentioned the condition of the people of Jannah (Paradise). This description is in two parts. The initial ten verses describe the comforts the people of Jannah will be blessed with. After that, the verses that follow take up an event relating to a particular inmate of Jannah which has lessons of guidance. Out of what has been said in the first ten verses, a few things are worth mentioning. These are as follows:
1. It was said in the first verse (41): أُولَـٰئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ (Those are the people for whom there is a known provision). Commentators explain it variously. (1) Some say that it refers to the detailed description of the provisions of Paradise mentioned in different Surahs of the Qur'an. Maulana Ashraf Thanavi has elected to go by this very Tafsir. (2) Others have said that 'known provision' means that its timings are determined and known, that is, it will be bestowed punctually all mornings and evenings as indicated in another verse بُكْرَةً وَعَشِيًّا 'and for them there is their provision in it, morning and evening' -Maryam, 19:62) where the words: صُبح و شَام (morning and evening) have been explicitly mentioned. (3) Then, there is a third Tafsir as well. According to this explanation, 'known provision' means that this provision will be certain and everlasting - unlike the world of our experience where no one can say with any degree of certainty what and how much of that provision he or she is going to get; nor does anyone know how long his provision will remain available to him or her. Every human heart is all the time under the fear that the blessings he has may disappear in future- may be, comes a tomorrow and they are no more there. Jannah will be free of this danger. Instead, the provision of Paradise will be certain and everlasting, both. (Qurtubi, and others).
37:42
فَوَاكِهُ ۚ وَهُمْ مُّكْرَمُوْنَ
the fruits; and they will be honored
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
2. By saying: فَوَاكِهُ (fawakih: fruits - 42) immediately after, the Qur'an has itself explained 'rizq' (provision) - that it will comprise fruits. The word: فَواکِہِ explained (fawakih) is the plural form of: فَاکِہا fakihah) and it denotes everything eaten for the taste and not to remove hunger. It is conveniently translated as fruit since it is eaten for the taste. Otherwise, the sense of fakihah is much wider than that of fruit. Imam Razi has culled the subtle point from this very word that the cuisine offered in Jannah will be for the taste of it, and not for removing hunger. The reason is that in Jannah there is nothing one would really need. Once there, one would need no food or energy-giving intake in order to sustain life or preserve health. Yes, there will be wish. The fulfillment of wish will bring the pleasure of satiation - and that would be the objective of all blessings of Paradise. (Tafsir Kabir, page 98. v.7)
3. Then, by saying: وَهُم مُّكْرَمُونَ (wa hum mukramun: and they will be honored), it was given to understand that this provision will be presented to the people of Jannah with full protocol of hospitality and honor, for an absence of it would render even the most delicious offering remain without relish. From here, we also learn that the right of a guest is not fulfilled simply by feeding him or her. In fact, the warmth of hospitality and the according of honor to a guest is also included under his or her rights.
37:43
فِیْ جَنّٰتِ النَّعِیْمِ
in Gardens of Bliss
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
2. By saying: فَوَاكِهُ (fawakih: fruits - 42) immediately after, the Qur'an has itself explained 'rizq' (provision) - that it will comprise fruits. The word: فَواکِہِ explained (fawakih) is the plural form of: فَاکِہا fakihah) and it denotes everything eaten for the taste and not to remove hunger. It is conveniently translated as fruit since it is eaten for the taste. Otherwise, the sense of fakihah is much wider than that of fruit. Imam Razi has culled the subtle point from this very word that the cuisine offered in Jannah will be for the taste of it, and not for removing hunger. The reason is that in Jannah there is nothing one would really need. Once there, one would need no food or energy-giving intake in order to sustain life or preserve health. Yes, there will be wish. The fulfillment of wish will bring the pleasure of satiation - and that would be the objective of all blessings of Paradise. (Tafsir Kabir, page 98. v.7)
3. Then, by saying: وَهُم مُّكْرَمُونَ (wa hum mukramun: and they will be honored), it was given to understand that this provision will be presented to the people of Jannah with full protocol of hospitality and honor, for an absence of it would render even the most delicious offering remain without relish. From here, we also learn that the right of a guest is not fulfilled simply by feeding him or her. In fact, the warmth of hospitality and the according of honor to a guest is also included under his or her rights.
37:44
عَلٰی سُرُرٍ مُّتَقٰبِلِیْنَ
facing each other on couches.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
4. After that, it was said: عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ (` ala sururim-mutagabilin: facing each other on couches. - 37:44). This is a portrayal of the state in which the people of Jannah will be sitting - no backs against each other. How would that seating arrangement turn out to be in practice? That only Allah knows best. Some commentators say that the circuit of the seating arrangement would be so extensive that no one will need to sit with one's back towards anyone, and Allah Ta’ ala will bless the people of Jannah with such power of sight, audition and speech that they would be able to comfortably converse with people sitting at varying distances. Then, there are some other commentators who have also said that these couches, thrones or settees will be revolving - readily zooming towards whomsoever one wishes to talk to. And Allah knows best.
37:45
یُطَافُ عَلَیْهِمْ بِكَاْسٍ مِّنْ مَّعِیْنٍ
They will be served with a cup from a flowing drink,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
4. After that, it was said: عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ (` ala sururim-mutagabilin: facing each other on couches. - 37:44). This is a portrayal of the state in which the people of Jannah will be sitting - no backs against each other. How would that seating arrangement turn out to be in practice? That only Allah knows best. Some commentators say that the circuit of the seating arrangement would be so extensive that no one will need to sit with one's back towards anyone, and Allah Ta’ ala will bless the people of Jannah with such power of sight, audition and speech that they would be able to comfortably converse with people sitting at varying distances. Then, there are some other commentators who have also said that these couches, thrones or settees will be revolving - readily zooming towards whomsoever one wishes to talk to. And Allah knows best.
37:46
بَیْضَآءَ لَذَّةٍ لِّلشّٰرِبِیْنَ
(that will be) white (and) delicious for those who drink.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
5. The word: لَذَّةٍ appearing in verse 46: لَذَّةٍ لِّلشَّارِبِينَ (ladhdhati lishsharibin: delicious for those who drink) is essentially a verbal noun which means 'to be tasteful'. Therefore, some commentators have said that, at this place, the adjunct (mudaf) stands elided. Initially, it was: ذات لَذَّةٍ (dhati ladhdhatin: having taste). But, there is no need for this labored approach. First of all, even if 'ladhdhah' is taken to mean nothing but a verbal noun is frequently used in the sense of ismul` fail. In that case, it would mean that it would be 'a taste personified' for those who drink. In addition to that, there is another adjectival form of: لَذَّةٍ : ladhdhatun besides لَذیذُ : ladhidhun - that is, لَذُّ : ladhdhun. It is possible that the word: لَذَّةٍ : ladhdhatun used here may be a feminine form of the same al ladhdhun (Tafsir Qurtubi). In this case, it would mean: 'delicious for those who drink.
There will be no headache therein, nor will they be intoxicated with it,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
6. 'The word: غَوْلٌ (ghaul) in verse 47: لَا فِيهَا غَوْلٌ la fiha ghaulun) has been explained variously as 'headache' or 'abdominal pain' or 'smell or corruption' or 'muddling of reason'. The fact is that the word: غَوْلٌ (ghaul) is used to convey all these meanings, while Hafiz Ibn Jarir says that 'ghaul' appears here in the sense of bane, trouble or unwelcome consequences which makes it mean that the drink offered in Jannah will have no such evil consequences as are found in wines consumed in the mortal world - no hangovers of headache, stomach pain, bad breath or loss of reason. (Tafsir Ibn Jarir).
37:48
وَعِنْدَهُمْ قٰصِرٰتُ الطَّرْفِ عِیْنٌ
and by their side there will be females restricting their gazes (to their husbands), having pretty big eyes,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
7. In verse 48, it was said: قَاصِرَاتُ الطَّرْفِ (restricting their gazes). This is an attribute of the hurs or houris of Jannah - wide eyes with lowered gaze. It means that except for the mate to whom Allah Ta’ ala gives them in marital bond, they will not raise their eyes to cast a look at any other male. 'Allamah Ibn-ul-Jauzi reports: These women will tell their spouses, 'By the honor of our Lord, I see no one better than you in this Jannah. Praised be Allah who made me your spouse and made you, mine.'
` Allamah Ibn-ul-Jauzi has given yet another sense of 'those with lowered gaze' when he says that they will cause the gaze of their spouses remain lowered. In other words, they will be so beautiful and so faithful that their spouses would simply not have a wish to look at anyone else. (Tafsir Zad-ul-Masir , pages 57, 58, volume 8)
37:49
كَاَنَّهُنَّ بَیْضٌ مَّكْنُوْنٌ
as if they were eggs hidden (under feathers, protected from pollution).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
8. In verse 49: كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (as if they were hidden eggs). As obvious, the hurs of Jannah have been likened to hidden eggs in this verse. The simile was popularly recognized among the people of Arabia. The egg hidden under feathers remains safe from the pollution, therefore it is always neat and clean. Moreover, its color is yellowish white, which was deemed by the Arabs as the most attractive color for women. Then there are other commentators who say that this simile does not relate to eggs as such, instead, the simile relates to the membrane hidden in the egg, and the sense is that the skin of those women will be as soft as the membrane of the eggs. (Ruh-ul-Ma ani) Allah knows best.
Then they will turn to each other asking questions mutually.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
A speaker from them will say, “I had a companion (in the worldly life)
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
37:52
یَّقُوْلُ اَىِٕنَّكَ لَمِنَ الْمُصَدِّقِیْنَ
who used to say (to me), “Are you one of those who believe?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
Is it when we have died and become dust and bones? Is it true that we are going to be recompensed (for our deeds)?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
37:54
قَالَ هَلْ اَنْتُمْ مُّطَّلِعُوْنَ
He (the speaker) will say (to other people in Paradise) “Would you like to have a look (at Jahannam to find out what happened to that companion of mine)?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
37:55
فَاطَّلَعَ فَرَاٰهُ فِیْ سَوَآءِ الْجَحِیْمِ
So he will look and will see him in the middle of Jahannam.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
37:56
قَالَ تَاللّٰهِ اِنْ كِدْتَّ لَتُرْدِیْنِ
He (the speaker) will say (to his companion seen in Jahannam ), “By Allah, you were going almost to ruin me.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
But for the favor of my Lord, I would have been among those produced for punishment.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
37:58
اَفَمَا نَحْنُ بِمَیِّتِیْنَ
(Then the speaker will address other people of Paradise in delight and wonder, saying,) “Are we not then to die anymore
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
beyond our first death, nor are we going to be punished?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
37:60
اِنَّ هٰذَا لَهُوَ الْفَوْزُ الْعَظِیْمُ
This is, indeed, the great achievement.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
37:61
لِمِثْلِ هٰذَا فَلْیَعْمَلِ الْعٰمِلُوْنَ
For this kind (of achievement), all workers must work.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Wondering about not having to die anymore
When the man who has been mentioned here will peep into Jahannam to have a look at his disbelieving acquaintance, it has been mentioned that the same man will be so delighted with the blessings of Jannah that he will exclaim: "Is it that we do not have to die anymore?" It does not mean that he will not be certain of the eternal life of Jannah. Instead, it is like the case of a person who achieves the highest degree of happiness. Such a person would occasionally break into exclamations that show as if he does not believe his eyes on having received such enormous blessings. These remarks are of the same nature.
Towards the end, the noble Qur'an turns our attention to the essential lesson embedded in this event and says: لِمِثْلِ هَـٰذَا فَلْيَعْمَلِ الْعَامِلُونَ which means 'For this kind (of achievement), all workers must work.'
Is that (blissful Paradise) better for hospitality or the tree of zaqqūm ?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
After having described the conditions prevailing in Jahannam and Jannah briefly, Allah Ta’ ala has invited every human being to compare and decide as to which of the two conditions is better. It was said: أَذَٰلِكَ خَيْرٌ نُّزُلًا أَمْ شَجَرَةُ الزَّقُّومِ that is, 'there are these blessings of Jannah mentioned here - are they better? Or, is it the tree of Zaqqum the fruits of which will be fed to the people of Jahannam?
The reality of Zaqqum
A tree by the name of Zaqqum is found in the territory of Tihamah, a part of the Arabian Peninsula, and ` Allamah ` Alusi has written that it is also found in other barren deserts. Some say that this is the same tree known as تھوھڑ thohar (Euphorbia neriifolia or antiquorum) in Urdu and Hindi. Some others point out to another tree known as nagphan (hood of serpent) found in India as being the zaqqum that appears to be more likely. Now, commentators differ in this matter. What tree is it the fruit from which the people of Jahannam will be given to eat? Is it one of the trees found somewhere in this world, or is it some other tree? Some support the view that it is what is found growing in this world. Some others say that the zaqqum of Jahannam is an entirely different thing. It has nothing to do with the earthly zaqqum. Apparently, the way there are snakes and scorpions in the mortal world, it seems they are there in Jahannam as well. But, it goes without saying, that the snakes and scorpions of the Jahannam will be far ferocious than their counterparts here. Similarly, the zaqqum of Jahannam will, though, be like the zaqqum of this world in terms of its genus, but it will be far too gruesome to look at, and far too unpalatable to eat. And Allah is pure and high who knows best.
37:63
اِنَّا جَعَلْنٰهَا فِتْنَةً لِّلظّٰلِمِیْنَ
We have made it a test for the unjust.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 63, it was said: إِنَّا جَعَلْنَاهَا فِتْنَةً لِّلظَّالِمِينَ (We have made it [ the tree of zaqqum ] a test ['fitnah'] for the unjust). Here, according to some commentators, فِتْنَةً (fitnah) means punishment, that is, 'have turned this tree into a source of punishment.' But, most commentators say that it is more appropriate to translate 'fitnah' at this place as 'trial' or 'test'. The purpose here is to say that Allah wishes to test as to who believes in it, and who ridicules it. Consequently, what happened was that the disbelievers of Arabia failed this test. Rather than fear this punishment and believe, they opted for the method of confrontation and ridicule. According to Hadith narrations, when the verses of the Qur'an in which it has been mentioned that the disbelievers will be made to eat the fruit of zaqqum, Abu Jahl said to his accomplices: "Your friend (Sayyidna Muhammad al-Mustafa ﷺ) says that there is a tree in the Fire - although, fire eats the tree - while we, by God, do know this much that zaqqum is the name of butter-topped dates. So, come and eat this date and butter" (ad-Durr-ul-Manthur, p. 277, v. 5). In fact, in the language of the Berbers, dates topped with butter or cream were known as zaqqum, therefore, Abu Jahl made use of this opportunity to ridicule the prophet of Islam. To the two things he said,
It is a tree that comes forth in the bottom of Jahannam.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Allah Ta'ala gave an answer in a single sentence by saying: إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ (That is a tree that comes out in the bottom of Jahannam - 37:64). Thus, neither does it mean date and butter, nor the objection as to how could a tree survive in fire hold valid - particularly when that tree owes its very origin to the fire itself. Hence, Allah Ta ala has placed such properties in it that instead of getting burnt in fire, it is actually nurtured by it. For example, there are many life forms that would survive only in fire that does not burn them, in fact, makes them grow.
37:65
طَلْعُهَا كَاَنَّهٗ رُءُوْسُ الشَّیٰطِیْنِ
Its fruits are like the heads of devils.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma’ ani and others).
The sense of the rest of the verses is clear from their translation.
So, they have to eat from it and have to fill their bellies with it.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma’ ani and others).
The sense of the rest of the verses is clear from their translation.
Then they will have, on top of it, a mixture made of boiling water.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma’ ani and others).
The sense of the rest of the verses is clear from their translation.
37:68
ثُمَّ اِنَّ مَرْجِعَهُمْ لَاۡاِلَی الْجَحِیْمِ
Then, their final return is to the Fire.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma’ ani and others).
The sense of the rest of the verses is clear from their translation.
37:69
اِنَّهُمْ اَلْفَوْا اٰبَآءَهُمْ ضَآلِّیْنَ
They found their fathers on the wrong path.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma’ ani and others).
The sense of the rest of the verses is clear from their translation.
37:70
فَهُمْ عَلٰۤی اٰثٰرِهِمْ یُهْرَعُوْنَ
So, they used to run in their footsteps.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma’ ani and others).
The sense of the rest of the verses is clear from their translation.
37:71
وَلَقَدْ ضَلَّ قَبْلَهُمْ اَكْثَرُ الْاَوَّلِیْنَ
Most of the earlier ones (too) had gone astray before them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma’ ani and others).
The sense of the rest of the verses is clear from their translation.
37:72
وَلَقَدْ اَرْسَلْنَا فِیْهِمْ مُّنْذِرِیْنَ
We did send warners among them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma’ ani and others).
The sense of the rest of the verses is clear from their translation.
37:73
فَانْظُرْ كَیْفَ كَانَ عَاقِبَةُ الْمُنْذَرِیْنَ
So look, how was the end of those warned -
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma’ ani and others).
The sense of the rest of the verses is clear from their translation.
37:74
اِلَّا عِبَادَ اللّٰهِ الْمُخْلَصِیْنَ
except Allah’s chosen servants.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma’ ani and others).
The sense of the rest of the verses is clear from their translation.
And NūH did call Us (for help after he was disappointed with his people), so (We accepted his prayer, as) We are the best to respond.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the previous verses, it was said that Allah had sent messengers to warn the earlier communities as well, but most of the people did not listen to them, therefore, they met a very sad end. Now, from here details of that brief statement made earlier are being given. As a corollary, events relating to several noble prophets have been narrated. Mentioned first in these verses was Sayyidna Nuh (علیہ السلام) . The event relating to Sayyidna Nuh (علیہ السلام) has appeared in Surah Hud (11) with sufficient details. A few things connected with the explanation of these very verses particularly are being taken up here.
In verse 75, it was said: وَلَقَدْ نَادَانَا نُوحٌ (And Nuh did call Us). According to most commentators, it means either the prayer of Sayyidna Nuh (علیہ السلام) mentioned in Surah Nuh: رَّبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا (My Lord, do not leave on earth even a single inhabitant (surviving) from the disbelievers - 71:26), or that which appears in Surah Al-Qamar: أَنِّي مَغْلُوبٌ فَانتَصِرْ (I am overpowered, so defend me - 54:10). Sayyidna Nuh , 41 had made this prayer at a time when his people had crossed all limits in being wicked and unruly to him and had gone as far as conspiring to kill him.
And We delivered him and his family from the great agony,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the previous verses, it was said that Allah had sent messengers to warn the earlier communities as well, but most of the people did not listen to them, therefore, they met a very sad end. Now, from here details of that brief statement made earlier are being given. As a corollary, events relating to several noble prophets have been narrated. Mentioned first in these verses was Sayyidna Nuh (علیہ السلام) . The event relating to Sayyidna Nuh (علیہ السلام) has appeared in Surah Hud (11) with sufficient details. A few things connected with the explanation of these very verses particularly are being taken up here.
In verse 75, it was said: وَلَقَدْ نَادَانَا نُوحٌ (And Nuh did call Us). According to most commentators, it means either the prayer of Sayyidna Nuh (علیہ السلام) mentioned in Surah Nuh: رَّبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا (My Lord, do not leave on earth even a single inhabitant (surviving) from the disbelievers - 71:26), or that which appears in Surah Al-Qamar: أَنِّي مَغْلُوبٌ فَانتَصِرْ (I am overpowered, so defend me - 54:10). Sayyidna Nuh , 41 had made this prayer at a time when his people had crossed all limits in being wicked and unruly to him and had gone as far as conspiring to kill him.
37:77
وَجَعَلْنَا ذُرِّیَّتَهٗ هُمُ الْبٰقِیْنَ
and made his progeny the sole survivors (from the Deluge).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
And in verse 77, it was said: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ (And [ We ] made his progeny the sole survivors.). According to most commentators, this verse means that the majority of world population was annihilated in the great flood during the time of Sayyidna Nuh (علیہ السلام) . After that, all races in the entire world originated from the three sons of Sayyidna Nuh (علیہ السلام) . Sam was one of his sons. His children were the forbears of the peoples of Arabia and Persia. The second son was named Ham. The populations in African countries came from him. Some scholars have included the people of India in the same racial stock. Yafith was the third son. From him came the races known as Turk, Mongol and Gog and Magog. Out of the people who had embarked the ark of Sayyidna Nuh (علیہ السلام) and had survived the Flood, the three sons of Sayyidna Nuh (علیہ السلام) were the only ones whose progeny survived later on.
However, some scholars - whose number is very small - hold the view that the Flood during the time of Sayyidna Nuh (علیہ السلام) was not worldwide, instead, it was restricted to the land of ancient Arabia. In their sight, it was only in that land area where the progeny of Sayyidna Nuh (علیہ السلام) flourished and survived, and it was through them that the Arab race came. That the race of others spread out in other regions of the world does not go on to contradict this verse. (Bayan-ul-Qur’ an)
A third group of commentators says that as for the Great Flood, it was worldwide, but the universal racial stock did not come from the sons of Sayyidna Nuh (علیہ السلام) alone. Rather, it spread out from all those people who were on board with Sayyidna Nuh (علیہ السلام) . This group of commentators takes the restrictive statement of the Qur'an in the sense of relative restriction, and says that, at this place, the real purpose is to state that the race of the people drowned did not continue. (Qurtubi)
Given the context of the Qur'an, this third view is very weak, while the first view is the best for the reason that it is supported by some ahadith as well which Imam Tirmidhi and others have reported directly from the Holy Prophet under the Tafsir of this verse. In a narration from Sayyidna Samurah Ibn Jundub 4, the Holy Prophet t has been reported to have said: "Sam is the father of the people of Arabia; Ham is the father of the people of Ethiopia, and Yafith, that of the people of Byzantine." Imam Tirmidhi calls this Hadith as Hasan, while Imam Hakim rates it as Sahih (Ruh-ul-Ma’ ani, p. 98, v.23).
37:78
وَتَرَكْنَا عَلَیْهِ فِی الْاٰخِرِیْنَ
And We left for him (a word of praise) among the later people, (that is):
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 78 and 79, it was said: وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ (And We left for him (a word of praise) among the later people, (that is): Salam be on Nuh (علیہ السلام) among [ the people on all the worlds.). It means that, in the sight of those who were born after Sayyidna Nuh (علیہ السلام) he was made so revered that they would continue praying for his peace and well-being right through the last day of the Qiyamah. As such, this is how it actually happened. All religions with attribution to Divine Scriptures subscribe to the mission of Sayyidna Nuh (علیہ السلام) as a prophet and hold him in great reverence. In addition to Muslims, even Jews and Christians regard him as being their spiritual leader.
37:79
سَلٰمٌ عَلٰی نُوْحٍ فِی الْعٰلَمِیْنَ
Salām be on NūH among (the people of) all the worlds.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 78 and 79, it was said: وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ (And We left for him (a word of praise) among the later people, (that is): Salam be on Nuh (علیہ السلام) among [ the people on all the worlds.). It means that, in the sight of those who were born after Sayyidna Nuh (علیہ السلام) he was made so revered that they would continue praying for his peace and well-being right through the last day of the Qiyamah. As such, this is how it actually happened. All religions with attribution to Divine Scriptures subscribe to the mission of Sayyidna Nuh (علیہ السلام) as a prophet and hold him in great reverence. In addition to Muslims, even Jews and Christians regard him as being their spiritual leader.
37:80
اِنَّا كَذٰلِكَ نَجْزِی الْمُحْسِنِیْنَ
Certainly, this is how We reward those who are good in their deeds.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 78 and 79, it was said: وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ (And We left for him (a word of praise) among the later people, (that is): Salam be on Nuh (علیہ السلام) among [ the people on all the worlds.). It means that, in the sight of those who were born after Sayyidna Nuh (علیہ السلام) he was made so revered that they would continue praying for his peace and well-being right through the last day of the Qiyamah. As such, this is how it actually happened. All religions with attribution to Divine Scriptures subscribe to the mission of Sayyidna Nuh (علیہ السلام) as a prophet and hold him in great reverence. In addition to Muslims, even Jews and Christians regard him as being their spiritual leader.
37:81
اِنَّهٗ مِنْ عِبَادِنَا الْمُؤْمِنِیْنَ
He was one of Our believing servants.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 78 and 79, it was said: وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ (And We left for him (a word of praise) among the later people, (that is): Salam be on Nuh (علیہ السلام) among [ the people on all the worlds.). It means that, in the sight of those who were born after Sayyidna Nuh (علیہ السلام) he was made so revered that they would continue praying for his peace and well-being right through the last day of the Qiyamah. As such, this is how it actually happened. All religions with attribution to Divine Scriptures subscribe to the mission of Sayyidna Nuh (علیہ السلام) as a prophet and hold him in great reverence. In addition to Muslims, even Jews and Christians regard him as being their spiritual leader.
37:82
ثُمَّ اَغْرَقْنَا الْاٰخَرِیْنَ
Then, we drowned others.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 78 and 79, it was said: وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ (And We left for him (a word of praise) among the later people, (that is): Salam be on Nuh (علیہ السلام) among [ the people on all the worlds.). It means that, in the sight of those who were born after Sayyidna Nuh (علیہ السلام) he was made so revered that they would continue praying for his peace and well-being right through the last day of the Qiyamah. As such, this is how it actually happened. All religions with attribution to Divine Scriptures subscribe to the mission of Sayyidna Nuh (علیہ السلام) as a prophet and hold him in great reverence. In addition to Muslims, even Jews and Christians regard him as being their spiritual leader.
37:83
وَاِنَّ مِنْ شِیْعَتِهٖ لَاِبْرٰهِیْمَ
And certainly one of his adherents was Ibrāhīm.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
After having related the event concerning Sayyidna Nuh (علیہ السلام) the Qur'an mentions two events from the blessed life of Sayyidna Ibrahim ill. Both events highlight the great sacrifices Sayyidna Ibrahim offered for the sake of Allah alone. Out of these, the first event mentioned in the verses cited above relates to Sayyidna Ibrahim (علیہ السلام) being thrown into the fire. Its details have already appeared in Surah Al-Anbiya' (21: 51-70). Yet, the way it has been described at this place, it needs some explanatory notes that appear below.
The word: شِيعَتِهِ (shi'ah) in verse 83: وَإِنَّ مِن شِيعَتِهِ لَإِبْرَاهِيمَ (And certainly from his adherents was Ibrahim.) is used in the Arabic language for a group or party the individuals from which are similar to each other in basic concepts and methods - and here it is obvious that the pronoun in: شِيعَتِهِ (shi'atihi) is reverting to Sayyidna Nuh (علیہ السلام) . Therefore, it would mean that Sayyidna Ibrahim (علیہ السلام) adhered to the way of Sayyidna Nuh (علیہ السلام) the prophet preceding him, and that there was a perfect agreement between them on the basic principles of faith - and it is also possible that the religious codes they had could also be the same, or similar. Let us bear in mind that, according to some historical narratives, there is a gap of two thousand six hundred and forty years between them, and there was no prophet except Sayyidna Hud and Sayyidna Salih (علیہ السلام) during this period. (Kashshaf, p. 48, v. 4)
37:84
اِذْ جَآءَ رَبَّهٗ بِقَلْبٍ سَلِیْمٍ
(Remember) when he came to his Lord with a pure heart,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 84, it was said: إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ (when he came to his Lord with a pure heart). Here, 'coming to his Lord' means 'to turn to Allah, to zero in one's attention towards Him and to worship Him.' By placing the restriction of 'with a pure heart' it has been indicated that no act of devotion (ibadah) to Allah is acceptable until the heart of the devotee is cleansed pure from false beliefs and ill intentions. If a certain act of devotion is performed while laced with some false belief, then, no matter how hard the devotee has worked in this process, it will still not be acceptable. Similarly, if the main purpose of the devotee happens not to be the seeking of the sole pleasure of Allah - but, is a simple show off or some material gain, then, that act of devotion is not praiseworthy. The passion with which Sayyidna Ibrahim (علیہ السلام) turned towards Allah was free of all such adulterations.
when he said to his father and his people, “What is that which you worship?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 84, it was said: إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ (when he came to his Lord with a pure heart). Here, 'coming to his Lord' means 'to turn to Allah, to zero in one's attention towards Him and to worship Him.' By placing the restriction of 'with a pure heart' it has been indicated that no act of devotion (ibadah) to Allah is acceptable until the heart of the devotee is cleansed pure from false beliefs and ill intentions. If a certain act of devotion is performed while laced with some false belief, then, no matter how hard the devotee has worked in this process, it will still not be acceptable. Similarly, if the main purpose of the devotee happens not to be the seeking of the sole pleasure of Allah - but, is a simple show off or some material gain, then, that act of devotion is not praiseworthy. The passion with which Sayyidna Ibrahim (علیہ السلام) turned towards Allah was free of all such adulterations.
37:86
اَىِٕفْكًا اٰلِهَةً دُوْنَ اللّٰهِ تُرِیْدُوْنَ
Do you wish (to have) fallacious gods other than Allah?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 84, it was said: إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ (when he came to his Lord with a pure heart). Here, 'coming to his Lord' means 'to turn to Allah, to zero in one's attention towards Him and to worship Him.' By placing the restriction of 'with a pure heart' it has been indicated that no act of devotion (ibadah) to Allah is acceptable until the heart of the devotee is cleansed pure from false beliefs and ill intentions. If a certain act of devotion is performed while laced with some false belief, then, no matter how hard the devotee has worked in this process, it will still not be acceptable. Similarly, if the main purpose of the devotee happens not to be the seeking of the sole pleasure of Allah - but, is a simple show off or some material gain, then, that act of devotion is not praiseworthy. The passion with which Sayyidna Ibrahim (علیہ السلام) turned towards Allah was free of all such adulterations.
37:87
فَمَا ظَنُّكُمْ بِرَبِّ الْعٰلَمِیْنَ
Then, what do you think about the Lord of the worlds?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 84, it was said: إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ (when he came to his Lord with a pure heart). Here, 'coming to his Lord' means 'to turn to Allah, to zero in one's attention towards Him and to worship Him.' By placing the restriction of 'with a pure heart' it has been indicated that no act of devotion (ibadah) to Allah is acceptable until the heart of the devotee is cleansed pure from false beliefs and ill intentions. If a certain act of devotion is performed while laced with some false belief, then, no matter how hard the devotee has worked in this process, it will still not be acceptable. Similarly, if the main purpose of the devotee happens not to be the seeking of the sole pleasure of Allah - but, is a simple show off or some material gain, then, that act of devotion is not praiseworthy. The passion with which Sayyidna Ibrahim (علیہ السلام) turned towards Allah was free of all such adulterations.
37:88
فَنَظَرَ نَظْرَةً فِی النُّجُوْمِ
Then, he cast a look at the stars,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
37:89
فَقَالَ اِنِّیْ سَقِیْمٌ
and then said, “I feel indisposed”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
37:90
فَتَوَلَّوْا عَنْهُ مُدْبِرِیْنَ
So they went away from him, turning their backs.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
And he made his way to their ‘gods’ and said to them, “Why would you not eat?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
37:92
مَا لَكُمْ لَا تَنْطِقُوْنَ
What is wrong with you that you do not speak?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
37:93
فَرَاغَ عَلَیْهِمْ ضَرْبًا بِالْیَمِیْنِ
Then he attacked them striking with his right hand.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
37:94
فَاَقْبَلُوْۤا اِلَیْهِ یَزِفُّوْنَ
Then, they (the idolaters) came to him rushing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
37:95
قَالَ اَتَعْبُدُوْنَ مَا تَنْحِتُوْنَ
He said, “Do you worship what is carved by yourselves,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
37:96
وَاللّٰهُ خَلَقَكُمْ وَمَا تَعْمَلُوْنَ
while Allah has created you and what you make?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
They said, “Build for him a structure, and throw him into the blazing fire.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
So, they intended to bring harm to him, but We made them the lowest (by frustrating their plan).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
And he said, “I am going to my Lord. He will show me the way.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The sacrifice of a son
Another event in the blessed life of Sayyidna Ibrahim (علیہ السلام) has been described in the verses cited above. This is the event of the sacrifice of his first-born son in the way of Allah.
Explanatory Notes on the verses
The first verse (99) opens with the words:... وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ (And he said, "I am going to my Lord...). Sayyidna Ibrahim (علیہ السلام) said this at a time when he was totally disappointed by his countrymen, for nobody except Sayyidna Lut (علیہ السلام) ، his nephew, was willing to believe in him. The statement: دار الکفر (I am going to my Lord) means that he will leave the abode of disbelief and go to a place whereto Allah Ta’ ala has commanded him to go, a place where he will be able to worship his Lord in peace. So, he started on a journey accompanied by his blessed wife, Sayyidah Sarah ؓ and his nephew, Sayyidna Lut (علیہ السلام) . After having passed through different areas of Iraq, he finally reached Syria. Sayyidna Ibrahim (علیہ السلام) had no children until then, therefore, he made the prayer mentioned in the next verse (100).
37:100
رَبِّ هَبْ لِیْ مِنَ الصّٰلِحِیْنَ
O my Lord, bless me with a righteous son.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
He said: رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (0 my Lord, bless me with a righteous son."- 100). His prayer was answered and Allah Ta’ ala gave him the good news of the birth of a son.
37:101
فَبَشَّرْنٰهُ بِغُلٰمٍ حَلِیْمٍ
So, We gave him the good news of a forbearing boy.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Thus, by saying 'forbearing' in: فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ (So, We gave him the good news of a forbearing boy- 101), it was indicated that this newborn would demonstrate such patience, control and forbearance in his life as would be exemplary in the world. The birth of this son had a background of its own. When Sayyidah Sarah ؓ realized that she is not being blessed with children, she took herself to be barren. On the other hand, the Pharaoh had given his daughter named Hajirah ؓ as gift to Sayyidah Sarah ؓ ، so that she could help her in household chores. Sayyidah Sarah ؓ passed on this very Hajirah as gift to Sayyidna Ibrahim (علیہ السلام) who married her. Then the son mentioned here was born to this Hajirah ؓ and he was named Ismail (علیہ السلام) .
Thereafter, when he (the boy) reached an age in which he could work with him, he (Ibrāhīm) said, “O my little son, I have seen in a dream that I am slaughtering you, so consider, what is your opinion?” He said, “O my dear father, do what you have been ordered to do. You will find me, inshā’allah , (if Allah wills) one of those who endure patiently.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 102, it was said: فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ (Thereafter, when he reached an age in which he could work with him, he said, "0 my little son, I have seen in a dream that I am slaughtering you, so consider, what do you think?" ). From some narrations, it appears that this dream was shown to Sayyidna Ibrahim (علیہ السلام) for three consecutive days (Qurtubi). Then, it already stands settled that the dream of blessed prophets is a revelation (wahy). Therefore, this dream meant that Allah Ta'ala was asking Sayyidna Ibrahim (علیہ السلام) to slaughter his firstborn son. For that matter, this command could have been revealed directly through an angel. But, the wisdom behind communicating it through a dream was to unravel the obedience of Sayyidna Ibrahim (علیہ السلام) at its most sublime form. A command given through a dream could have a lot of room for interpretations and excuses by the human self. But, this was Sayyidna Ibrahim (علیہ السلام) . He did not take to the way of excuses. On the contrary, he simply bowed down (sans interpretations, sans hesitations) before the command of his Lord. (Tafsir Kabir)
In addition to that, the purpose of the great Creator here was neither to have Sayyidna Ismail (علیہ السلام) be slaughtered actually, nor was it to make it binding upon Sayyidna Ibrahim (علیہ السلام) that he slaughters him ultimately, instead, the purpose was to give the command that he should, on his part, do everything necessary to slaughter him and take all steps leading to his slaughter. Now, had this command been given to him verbally, it would disclose that the actual slaughter is not intended, and the element of test would have remained missing. Therefore, he was shown in a dream that he was slaughtering his son. From this Sayyidna Ibrahim (علیہ السلام) understood that what he was been commanded with is slaughter - and he was all set for it literally and comprehensively. Thus, the element of trial went the full circle, and the dream also came true. So, as said earlier, if this thing were to come through a verbal command, either there would have been no test, or the command would have to be abrogated afterwards.
How hard this test was! It is to allude to this aspect that Allah Ta’ ala has placed additional words in the statement here: فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ. (Thereafter, when he reached an age in which he could work with him, - 102). In other words, it could be said that he was commanded to sacrifice his son he had so wistfully prayed for at a time when this son was old enough to walk by the side of his father, and the days when he could become the right arm of his father were not far. Commentators say that the age of Sayyidna Ismail (علیہ السلام) was thirteen years at that time. Some others say that he had crossed the age of puberty. (Tafsir Mazhari)
In the next sentence of verse 102, it was said: فَانظُرْ مَاذَا تَرَىٰ (So consider, what do you think?) When Sayyidna Ibrahim (علیہ السلام) posed this question before Sayyidna Ismail (علیہ السلام) he really had no hesitation about carrying out the Divine command. In fact, he wanted to accomplish two things by doing so. Firstly, he wanted to test his son as to the extent to which he was ready to face this trial. Secondly, the noble prophets P--11 always have a way of their own - they are prepared to carry out Divine commands at all times. But, they always opt for methods that are suitable in such obedience, methods that are based on wisdom and all possible convenience. Had Sayyidna Ibrahim (علیہ السلام) started laying down his son in readiness for slaughter without having said anything to him or having heard anything from him in advance, it would have caused difficulties for both of them. Now, this thing that he said to him was in the spirit and manner of a tender consultation with his son. What he intended thereby was to let his son become aware of the command of Allah in advance, so that he is all prepared to endure the pain of being slaughtered well before the zero hour comes. Moreover, even if there emerged some hesitation in the heart of his son, there will still be the time to make him understand the situation. (Ruh- Ma’ ani and Bayan-ul-Qur’ an)
But, that son was no less than the son of the Friend of Allah, and the one who himself was bound to rise to the office and station of a prophet. In his answer, he said: قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ (0 my dear father, do what you have been ordered to do - 102). Not only that this statement provides an evidence of the unique passion of Sayyidna Ismail (علیہ السلام) to surrender his life in the way of Allah, it also shows the kind of intelligence and knowledge Allah Ta’ ala had blessed him with at such a tender age. It should be borne in mind that Sayyidna Ibrahim ill had not referred to any command from Allah before him, in fact, had mentioned a dream only. But, Sayyidna Ismail ill got the point. He understood that the dream of a prophet is a revelation (wahy) - and this dream too was, in reality, a form of Divine command as such. Hence, in his response, rather than mention the dream, he referred to the Divine order.
The proof of 'revelation not recited' (وَحِی غیر متلوّ ): wahy ghayr matluww)
Right from here comes a clear refutation of those who deny the authority of Hadith and who do not accept the existence of any revelation that is not recited. They say that wahy or revelation is only that which has been revealed in the Scripture, the Book of Allah - other than that, no other form or kind of revelation exists. You have already noticed that the command to sacrifice his son was given to Sayyidna Ibrahim ill through a dream, and Sayyidna Ismail (علیہ السلام) had declared it to be the command of Allah in very clear words. Now, if 'the revelation not recited' (wahy ghayr matluww) is nothing, then where did this command come from and in which Scriptures was it revealed?
After that, Sayyidna Ismail (علیہ السلام) also gave an assurance to his great father from his own side by saying: سَتَجِدُنِي إِن شَاءَ اللَّـهُ مِنَ الصَّابِرِينَ (you will find me, insha۔ Allah, [ if Allah wills ] one of those who endure patiently."- 102). Just look at the extreme etiquette and modesty demonstrated by Sayyidna Ismail (علیہ السلام) in this brief statement of his. First of all, by saying "insha'Allah" (if Allah wills), he entrusted the matter with Allah Ta’ ala, and thus he eliminated any flair of having made a boastful claim through this promise. Then, he could have also said: 'You will, insha'Allah, find me enduring.' But, he did not say that. What he actually said was: "You will find me one of those who endure patiently." ). Thereby he released the hint that all this endurance and patience is no feat of his all alone, rather, there have been many more of those who have been enduring and patient - insha'Allah, he too will hope to become one of them. Thus, through this statement, he eliminated the possibility of any traces of pride, arrogance, egotism and conceit, rather replaced it with the finest in manners and modesty. (Ruh ul-Ma’ ani) From here we learn the lesson that no matter how much confidence one has in one's own self, he should never make tall claims that smack of pride and bragging. If there is a compulsive need to have to say something of this nature, due attention should be paid to the choice of words that are being said. The best course is to shift the focus from one's own person and say what shows trust in Allah. In manners and attitudes too, one should try not to cut loose from the norms of modesty to the best of one's ability.
37:103
فَلَمَّاۤ اَسْلَمَا وَتَلَّهٗ لِلْجَبِیْنِ
So, (it was a great episode) when both of them submitted themselves (to Allah’s will), and he laid him on his forehead (to slaughter him),
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: اَسلَمَ (aslama: both of them submitted) in verse 103: فَلَمَّا أَسْلَمَا means to submit, bow down, become obedient, rendered ready to carry out the command. Hence, it releases the sense of having bowed down before the Divine command, that is, in plain words, the father resolved to slaughter the son and the son, to be slaughtered by him. At this place, the word used is: لَمَّا (lamma: when), but its apodosis or the complement of the condition has not been mentioned - in other words, it has not been said later on as to what happened when this thing came to pass. This releases a hint towards the uniqueness of this bold initiative of self-submission undertaken by the father and son - so unique that words just fail to convey a fuller description.
Some historical and exegetical reports tell us that the Shaitan tried to seduce Sayyidna Ibrahim (علیہ السلام) away from it three times and every time Sayyidna Ibrahim (علیہ السلام) pelted seven pebbles on him, and drove him away. Right through up to this day, on the three pillars of Mina, pebbles are thrown to commemorate this very endearing act. Finally, when both father and son reached the place of slaughter to offer this unique act of worship, Sayyidna Ismail (علیہ السلام) said to his father, "My dear father, tie me down well enough so that my body may not toss and turn too much; and also keep your dress protected, lest the drops of my blood spoil it which might reduce my reward with Allah, and moreover, if my mother were to see this blood, she will be virtually smitten with sorrow. And sharpen your knife, and run it fast over my throat, so that my last breath comes easy on me, for death is hard; and when you return to my mother, pay my respects to her and should you wish to take my shirt to her, you are welcome to do so, may be it would give her the comfort she needs." Hearing these words coming from the lips of the only son a father has, who can imagine what would have been going on in his heart. But, here was Sayyidna Ibrahim (علیہ السلام) Like a mountain of fortitude, he says to his son, "Son, what a good helper you are for me in this task assigned by Allah." Saying this, he kissed his son and, with wet eyes, he tied him. (Mazhari)
And then came the stage about which the text says: وَتَلَّهُ لِلْجَبِينِ (and he laid him on his forehead - 103). According to an explanation of this statement as reported from Sayyidna Ibn ` Abbas, 'he laid him down on his side in a manner that one edge of the forehead was touching the ground' (Mazhari). Lexically, this explanation is weightier for the reason that the word: جَبِينِ (jabin) is applied to the two curvatures of the forehead while the middle part of the forehead is called: جَبھَۃُ (jabhah). Therefore, Moulana Thanavi (رح) has translated it carrying the sense of 'laying down on the side.' But, other respected commentators have explained it as 'laid him down on the ground face down.' Whatever be the case, the reason given in historical accounts for this manner of laying him down is that, initially, Sayyidna Ibrahim (علیہ السلام) had laid him down face up. But, once he started moving the knife on his throat, it would not cut despite repeated efforts, because a copper plate had come as a barrier in between by the will of Allah. At that time, the son himself requested his father that he be laid down on the side face down for the reason that once he looked at him, his filial compassion unnerved his hand, and the throat is not cut as required. In addition to that, he said, when he looked at the knife, he too started feeling nervous. So Sayyidna Ibrahim (علیہ السلام) started using his knife in the manner he was told (Tafsir Mazhari). Allah knows best.
37:104
وَنَادَیْنٰهُ اَنْ یّٰۤاِبْرٰهِیْمُ
and then We called out to him, “O Ibrāhīm,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 104, 105, it was said: وَنَادَيْنَاهُ أَن يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا (and then We called out to him, "0 Ibrahim, you did make the dream come true." ), that is, in accomplishing the task entrusted with him in obedience to the command of Allah, he left nothing undone, in fact, did it perfectly to the letter (more likely so because in the dream too, it was shown that Sayyidna Ibrahim (علیہ السلام) is simply moving his knife to slaughter his son). Now that test was over, so he should let him go.
you did make the dream come true.” This is how We reward those who are good in their deeds.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (This is how We reward those who are good in deeds - 110), the sense is, 'when a servant of Allah bows down before the command of Allah and is ready to sacrifice all personal thoughts and feelings, then, ultimately, We take care of him, so that he remains safe from whatever could have afflicted him here in this world, and as for the recompense and reward of the Hereafter, that We write down in his book of deeds.'
37:106
اِنَّ هٰذَا لَهُوَ الْبَلٰٓؤُا الْمُبِیْنُ
This was indeed a trial that clearly demonstrated (their obedience).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
By saying: كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (This is how We reward those who are good in deeds - 110), the sense is, 'when a servant of Allah bows down before the command of Allah and is ready to sacrifice all personal thoughts and feelings, then, ultimately, We take care of him, so that he remains safe from whatever could have afflicted him here in this world, and as for the recompense and reward of the Hereafter, that We write down in his book of deeds.'
37:107
وَفَدَیْنٰهُ بِذِبْحٍ عَظِیْمٍ
And We ransomed him with a great sacrifice,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 107, it was said: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice.). In Hadith reports, it is said that on hearing this voice from the heavens, Sayyidna Ibrahim (علیہ السلام) looked up and saw Sayyidna Jibra'il (علیہ السلام) with a ram. From some reports, it appears that it was the same ram that was offered as sacrifice by Habil (Abel), the son of Sayyidna 'Adam (علیہ السلام) . Allah knows best. In short, a present of this ram of Paradise was made to Sayyidna Ibrahim (علیہ السلام) ، and he sacrificed it in lieu of his son as commanded by Allah. This sacrificial animal was called: عَظِیم (` azim: great) because it had come by way of mercy from Allah, and no one can entertain any doubt about the acceptance of its sacrifice. (Tafsir Mazhari, and others)
37:108
وَتَرَكْنَا عَلَیْهِ فِی الْاٰخِرِیْنَ
and We left for him (a word of praise) among the later people,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 107, it was said: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice.). In Hadith reports, it is said that on hearing this voice from the heavens, Sayyidna Ibrahim (علیہ السلام) looked up and saw Sayyidna Jibra'il (علیہ السلام) with a ram. From some reports, it appears that it was the same ram that was offered as sacrifice by Habil (Abel), the son of Sayyidna 'Adam (علیہ السلام) . Allah knows best. In short, a present of this ram of Paradise was made to Sayyidna Ibrahim (علیہ السلام) ، and he sacrificed it in lieu of his son as commanded by Allah. This sacrificial animal was called: عَظِیم (` azim: great) because it had come by way of mercy from Allah, and no one can entertain any doubt about the acceptance of its sacrifice. (Tafsir Mazhari, and others)
37:109
سَلٰمٌ عَلٰۤی اِبْرٰهِیْمَ
(that is,) “Salām be on Ibrāhīm!
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 107, it was said: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice.). In Hadith reports, it is said that on hearing this voice from the heavens, Sayyidna Ibrahim (علیہ السلام) looked up and saw Sayyidna Jibra'il (علیہ السلام) with a ram. From some reports, it appears that it was the same ram that was offered as sacrifice by Habil (Abel), the son of Sayyidna 'Adam (علیہ السلام) . Allah knows best. In short, a present of this ram of Paradise was made to Sayyidna Ibrahim (علیہ السلام) ، and he sacrificed it in lieu of his son as commanded by Allah. This sacrificial animal was called: عَظِیم (` azim: great) because it had come by way of mercy from Allah, and no one can entertain any doubt about the acceptance of its sacrifice. (Tafsir Mazhari, and others)
37:110
كَذٰلِكَ نَجْزِی الْمُحْسِنِیْنَ
This is how We reward those who are good in their deeds.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 107, it was said: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice.). In Hadith reports, it is said that on hearing this voice from the heavens, Sayyidna Ibrahim (علیہ السلام) looked up and saw Sayyidna Jibra'il (علیہ السلام) with a ram. From some reports, it appears that it was the same ram that was offered as sacrifice by Habil (Abel), the son of Sayyidna 'Adam (علیہ السلام) . Allah knows best. In short, a present of this ram of Paradise was made to Sayyidna Ibrahim (علیہ السلام) ، and he sacrificed it in lieu of his son as commanded by Allah. This sacrificial animal was called: عَظِیم (` azim: great) because it had come by way of mercy from Allah, and no one can entertain any doubt about the acceptance of its sacrifice. (Tafsir Mazhari, and others)
37:111
اِنَّهٗ مِنْ عِبَادِنَا الْمُؤْمِنِیْنَ
Surely, he is among Our believing servants.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 107, it was said: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice.). In Hadith reports, it is said that on hearing this voice from the heavens, Sayyidna Ibrahim (علیہ السلام) looked up and saw Sayyidna Jibra'il (علیہ السلام) with a ram. From some reports, it appears that it was the same ram that was offered as sacrifice by Habil (Abel), the son of Sayyidna 'Adam (علیہ السلام) . Allah knows best. In short, a present of this ram of Paradise was made to Sayyidna Ibrahim (علیہ السلام) ، and he sacrificed it in lieu of his son as commanded by Allah. This sacrificial animal was called: عَظِیم (` azim: great) because it had come by way of mercy from Allah, and no one can entertain any doubt about the acceptance of its sacrifice. (Tafsir Mazhari, and others)
And We gave him the good news of IsHāq (Isaac), a prophet from among the righteous.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Which son was to be slaughtered? Was it Sayyidna Ismai1 (علیہ السلام) ? Or, was it Sayyidna Ishaq (علیہ السلام) ?
The Tafsir of the verses cited above has been described on the assumption that the son who was to be slaughtered was Sayyidna Ismail (علیہ السلام) . But, the truth of the matter is that there is a severe difference of opinion among commentators and historians about it. That this son was Sayyidna Ishaq (علیہ السلام) has been reported from among the Sahabah by Sayyidna ` Umar, Sayyidna ` Ali, Sayyidna ` Abdullah Ibn Mas` ud, Sayyidna ` Abbas, Sayyidna ` Abdullah Ibn ` Abbas and Sayyidna Ka'b al-Ahbar ؓ ، and from among the Tabi` in by Said Ibn Jubayr, Qatadah, Masriq, ` Ikrimah, 'Ata', Muqatil, Zuhri and Suddiyy رحمۃ اللہ علیہم . Counter to this is the narrations from Sayyidna ` Ali, Sayyidna Ibn ` Abbas, Sayyidna ` Abdullah Ibn ` Umar, Sayyidna Abu Hurairah and Sayyidna Abu-t-Tufayl ؓ from among the Sahabah, and Said Ibn Musaiyyab, Said Ibn Jubayr, Hasan al-Basri, Mujahid, ` Umar Ibn ` Abd-ul-` Aziz, Sha'bi, Muhammad Ibn Ka` b al-Qurazi from among the Tabiin from whom it has been reported that that this son was Sayyidna Ismail (علیہ السلام) . It is to be noted that the names of Sayyidna ` Ali, Ibn ` Abbas and Sa;id ibn Jubayr appear in both groups. This is because reports of both views are attributed to them. (Usmani)
Out of the latter commentators, Hafiz Ibn Jarir at-Tabari has preferred the first view, while Hafiz Ibn Kathir and others have not only gone by the second view, but have also refuted the first one. Here, it is not possible to present a critique of arguments advanced by the two groups. Nevertheless, in terms of the descriptive arrangement of the noble Qur'an and the strength of Hadith narrations, the weightier view seems to be that the son of Sayyidna Ibrahim (علیہ السلام) who was commanded to be slaughtered was but Sayyidna Ismail (علیہ السلام) . Relevant proof appears below:
1. After having reported the whole event relating to the sacrifice, the noble Qur'an says in verse 112: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِّنَ الصَّالِحِينَ (And We gave him the good news of Ishaq, a prophet from among the righteous). This clearly tells us that the son who was to be sacrificed under Divine command was someone else - other than Sayyidna Ishaq - and the glad tidings of the birth of Sayyidna Ishaq (علیہ السلام) was given after the event of the sacrifice.
2. Mentioned in this very glad tidings relating to Sayyidna Ishaq (علیہ السلام) is that he will be a prophet. In addition to this, it has been said in another verse that along with the glad tidings of the birth of Sayyidna Ishaq (علیہ السلام) it was also said that, later on, Sayyidna Ishaq (علیہ السلام) will have a son - Sayyidna Ya` qub (علیہ السلام) : فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِن وَرَاءِ إِسْحَاقَ يَعْقُوبَ (so, We gave her the good news about Ishaq, and about Ya` qub after Ishaq - Hud, 11:71). It clearly shows that he will live a long life to the extent that he will be blessed with an offspring. How could he, then, be commanded to slaughter that very offspring - before becoming a prophet - which would have given Sayyidna Ibrahim (علیہ السلام) the understanding that he has to become a prophet and the birth of Sayyidna Ya` qub (علیہ السلام) is due to come from his loins, therefore, the act of slaughtering cannot bring death to him. It is obvious that, in this situation, neither would this have been some major trial, nor had Sayyidna Ibrahim (علیہ السلام) been deserving of any praise on its implementation. This element of trial is possible only in a situation that Sayyidna Ibrahim (علیہ السلام) fully realizes that his son will die as a result of this act of slaughtering, and only then he takes the initiative of slaughtering him. This whole thing perfectly falls into place in the case of Sayyidna Ismail (علیہ السلام) because Allah Ta’ ala had made no prediction about his remaining alive and becoming a prophet.
3. From the statement of the Qur'an it seems that the son who was to be slaughtered under Divine command was the first son of Sayyidna Ibrahim (علیہ السلام) . Therefore, while migrating from his homeland, he had prayed for a son. In answer to this prayer, he was given the good news that he will have a son who will be forbearing. Then, about this very boy it was said that, by the time he grew old enough to work with his father, came the Divine order that he be slaughtered. This whole chain of events is telling us that this boy was the first son of Sayyidna Ibrahim علیہ السلام .
Now, it was Ismail (علیہ السلام) who was the first son of Sayyidna Ibrahim (علیہ السلام) ، while Sayyidna Ishaq (علیہ السلام) was his second son. After that, no doubt remains about the fact that the son who was to be slaughtered under Divine order was but Sayyidna Isma` il (علیہ السلام) .
4. Then, it is also nearly settled that this event of the sacrifice of a son has come to pass within the environs of Makkah al-Mukarramah. It is for this reason that the custom of sacrifice during the period of Hajj pilgrimage prevailed among the people of Arabia. In addition to that, the horns of the ram sent from Paradise as ransom for the son of Sayyidna Ibrahim (علیہ السلام) have remained hanging in the Holy Ka'bah for years. Hafiz Ibn Kathir (رح) has reported several narrations in support, and has gone on to even quote ` Amir Sha'bi as saying: 'I have personally seen the horns of this ram in the Ka'bah' (Ibn Kathir, p.18, v.4). And Sufyan says: 'The horns of this ram remained hanging in the Ka'bah continuously until when (during the time of Hajjaj Ibn Yusuf) there was a fire in Ka'bah during which these horns were also burnt to ashes' (Ibn Kathir, p.17, v.2). Now it becomes fairly obvious that Sayyidna Ismail (علیہ السلام) was the one living in Makkah al-Mukarramah - not Sayyidna Ishaq (علیہ السلام) . Therefore, it is equally obvious that the command to slaughter related but to Sayyidna Ismail' - and not to Sayyidna Ishaq' (علیہ السلام) .
As for the narrations in which it has been said that different Sahabah and tabi'in have declared Sayyidna Ishaq (علیہ السلام) as the dhabih (the one to be slaughtered), Ibn Kathir has said:
'Allah knows best, but evidently all these sayings have come from Ka'b al-Ahbar. When he embraced Islam during the period of Sayyidna ` Umar ؓ ، he started telling him reports from his old (Jewish) books. On occasions, Sayyidna ` Umar ؓ listened to what he had to say. This provided room for others too. They too heard his narrations and started passing them on. These narrations were a bunch of absurdities. This ummah does not need even one word out of it. Allah knows best. - Tafsir Ibn Kathir, p.17, v.4)
This reasoning of Hafiz Ibn Kathir is fairly acceptable, because the basis of taking Sayyidna Ishaq (علیہ السلام) to be the dhabih (the one to be slaughtered) rests on Isra'ilite reports that take Sayyidna Ishaq (علیہ السلام) as dhabih instead of Sayyidna Ismail (علیہ السلام) . This event has been described in the current Bible in the following words:
"After these things God tested Abraham, and said to him, 'Abraham,' And he said, 'Here am I.' He said, 'Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering upon one of the mountains of which I shall tell you." (Genesis 22: 1, 2)
Here, the event of the slaughter has been attributed to Sayyidna Ishaq (علیہ السلام) . But, a little justice and proper investigation would reveal that the Jews have, following their traditional prejudice, interpolated in the text of the Torah - because, the word "your only son" in the very text of Genesis quoted above is telling us that the son whose sacrifice Sayyidna Ibrahim (علیہ السلام) was ordered to make was his 'only' son. Later on, in the chapter, it also appears: "you have not withheld your son, your only son, from me." (Genesis 22:12)
In this sentence too, it is explicitly said that this son was the 'only' son of Sayyidna Ibrahim (علیہ السلام) . On the other hand, it is already established that Sayyidna Ishaq (علیہ السلام) was not his 'only' son. If the word 'only' can be applied to anyone, it has to be Sayyidna Ismail (علیہ السلام) alone. There are several other textual evidences from the Book of Genesis itself that bear testimony to the fact that the birth of Sayyidna Ismail (علیہ السلام) had taken place much before the birth of Sayyidna Ishaq (علیہ السلام) . For example:
"Now Sarai, Abram's wife, bore him no children. She had an Egyptian maid whose name was Hagar; and Sarai said to Abram, ' Behold now, the Lord has prevented me from bearing children; go in to my maid; it may be that I shall obtain children by her....And he went in to Hagar, and she conceived....And the angel of the Lord said to her, 'Behold, you are with child, and shall bear a son; you shall call his name Ishmael;...Abram was eighty-six years old when Hagar bore Ishmael to Abram." (Genesis 16: 1-4 and 10-16)
In the next chapter, it appears:
"And God said to Abraham, 'As for Sarai your wife,...I will bless her, and moreover I will give you a son by her;...Then Abraham fell on his face and laughed, and said to himself, " Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child? And Abraham said to God, '0 that Ishmael might live in thy sight!' God said, 'No, but Sarah your wife shall bear you a son, and you shall call his name Isaac." (Genesis 17:15-20)
After that, the birth of Sayyidna Ishaq (علیہ السلام) has been described as follows:
"Abraham was a hundred years old when his son Isaac was born to him." ( Genesis 21:5)
It becomes very clear from the texts quoted above that Sayyidna Ishaq (علیہ السلام) was fourteen years younger than Sayyidna Ismail (علیہ السلام) - and during this period of fourteen years, he was the 'only' son of Sayyidna Ibrahim Contrary to this, there was no time in the life of Sayyidna Ishaq (علیہ السلام) when he could be taken as the 'only' son of his father. Now, after that, when the Book of Genesis mentions the sacrifice of the son in chapter 22, we see that the word 'your only son' as used here is testifying to the fact that it means Sayyidna Ismail (علیہ السلام) while some Jewish scribe has added the word: "Issac" with it so that the line of Ishaq - and not the line of Isma` il (علیہ السلام) - receives this honor.
In addition to that, in this very Book of Genesis in the Bible, where Sayyidna Ibrahim (علیہ السلام) has been given the good news of the birth of Sayyidna Ishaq (علیہ السلام) ، it has also been mentioned there:
"I will bless her, and she shall be a mother of nations; kings of people shall come from her" (Genesis 17:16)
. These extracts are taken from the revised standard version of the Bible published by the British and Foreign Bible Society 1952. And the next sentence in Genesis 17:19 is more clear on the point that the long life of Sayyidna Ishaq (علیہ السلام) was predicted well before his birth. It says, “ I will establish my covenant with him (Isaac) as an everlasting covenant for his descendants after him." (Muhammad Taqi Usmani)
Now, in the matter of a son about whom it has already been announced that he will have children and nations will come from his progeny, how can an order be given that he should be sacrificed? This too tells us that this command related to Sayyidna Ismail (علیہ السلام) and not to Sayyidna Ishaq (علیہ السلام) .
After having seen these statements in the Bible, one comes to realize the truth of what Hafiz Ibn Kathir has said:
"It has been clearly stated in the sacred books of the Jewish people that, at the time Sayyidna Ismail (علیہ السلام) was born, the age of Sayyidna Ibrahim (علیہ السلام) was eighty six years and when Sayyidna Ishaq (علیہ السلام) was born, his age was one hundred years. Then, it is also written in their books that Allah Ta` a1a had commanded Sayyidna Ibrahim (علیہ السلام) to slaughter his only son - and in another copy of the text, the word "firstborn" has been used instead of "only." So, the Jews have added the word "Ishaq" on their own by way of malignant imputation. There is no justification in declaring it as correct, because it is counter to what their books clearly say. They have added this word for the reason that Sayyidna Ishagi is their venerable forefather, while Sayyidna Ismail (علیہ السلام) is that of the Arabs. So envy drove them to add this word, while now they explain "only" as meaning: "the son, other than whom, there is no one else present with you at that time" - because, Sayyidna Ismail (علیہ السلام) and his mother were not present there at that time (therefore, given that sense, Sayyidna Ishaq (علیہ السلام) could be called "only" ). But, this interpretation is totally wrong amounting to a distortion of the text, because the word "only" is applied to a son whose father has no son other than him." – Tafsir lbn Kathir, p. 14, v. 4.
The same Ibn Kathir has also reported that someone from among the Jewish scholars had converted to Islam during the time of the pious caliph, ` Umar Ibn ` Abdul-` Aziz (رح) who asked him, "Which of the sons of Sayyidna Ibrahim (علیہ السلام) was it who was commanded to be slaughtered?" He said, "By Allah, 0 Commander of the faithful, he was Sayyidna Ismail (علیہ السلام) . The Jews know it well. But, they say so because of their envy for you Arabs." (Tafsir Ibn Kathir, p. 14, v. 14)
In the light of these proofs, it is almost certain that Sayyidna Ismail (علیہ السلام) was the dhabih (the son Sayyidna Ibrahim (علیہ السلام) was commanded to slaughter). Allah is Pure and He knows best.
And We did bless him, and IsHāq. And among the progeny of both of them, some are good and some are utterly unjust to their own selves.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the last verse, it was said: وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِ مُبِينٌ (and among the progeny of both of them, some are good and some are utterly unjust to their own selves.- 37:113). Refuted through this verse is the false pride of the Jews that being among the progeny of these noble prophets (علیہم السلام) is in itself sufficient to bless one with merit and salvation. This verse openly declares that having lineal connection with a man of virtue is not a sufficient guarantee of one's salvation, in fact, this thing depends on one's own beliefs and deeds.
37:114
وَلَقَدْ مَنَنَّا عَلٰی مُوْسٰی وَهٰرُوْنَ
Certainly We bestowed favors upon Mūsā and Hārūn,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Described in the verses cited above is the third event relating to Sayyidna Musa (علیہ السلام) and Harun (علیہ السلام) . It has appeared in details at several places. Here it serves as an indicator. The purpose is to tell how Allah Ta’ ala helps out His sincere and obedient servants, and how He bestows so many of His rewards on them. Mentioned here are His favors bestowed upon Sayyidna Musa علیہ السلام and Harun (علیہ السلام) . These favors are of two kinds. First come positive favors that bring benefits as in: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ (And We did bestow favors upon Musa (علیہ السلام) and Harun (علیہ السلام) - 37:114). This points out towards those beneficial favors. Then there are negative favors that save from loss or harm. Later verses spell out details of the other kind.
and We delivered them and their people from the great agony,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Described in the verses cited above is the third event relating to Sayyidna Musa (علیہ السلام) and Harun (علیہ السلام) . It has appeared in details at several places. Here it serves as an indicator. The purpose is to tell how Allah Ta’ ala helps out His sincere and obedient servants, and how He bestows so many of His rewards on them. Mentioned here are His favors bestowed upon Sayyidna Musa علیہ السلام and Harun (علیہ السلام) . These favors are of two kinds. First come positive favors that bring benefits as in: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ (And We did bestow favors upon Musa (علیہ السلام) and Harun (علیہ السلام) - 37:114). This points out towards those beneficial favors. Then there are negative favors that save from loss or harm. Later verses spell out details of the other kind.
37:116
وَنَصَرْنٰهُمْ فَكَانُوْا هُمُ الْغٰلِبِیْنَ
and We helped them, so they became victors,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Described in the verses cited above is the third event relating to Sayyidna Musa (علیہ السلام) and Harun (علیہ السلام) . It has appeared in details at several places. Here it serves as an indicator. The purpose is to tell how Allah Ta’ ala helps out His sincere and obedient servants, and how He bestows so many of His rewards on them. Mentioned here are His favors bestowed upon Sayyidna Musa علیہ السلام and Harun (علیہ السلام) . These favors are of two kinds. First come positive favors that bring benefits as in: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ (And We did bestow favors upon Musa (علیہ السلام) and Harun (علیہ السلام) - 37:114). This points out towards those beneficial favors. Then there are negative favors that save from loss or harm. Later verses spell out details of the other kind.
37:117
وَاٰتَیْنٰهُمَا الْكِتٰبَ الْمُسْتَبِیْنَ
and We gave them the clear book,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Described in the verses cited above is the third event relating to Sayyidna Musa (علیہ السلام) and Harun (علیہ السلام) . It has appeared in details at several places. Here it serves as an indicator. The purpose is to tell how Allah Ta’ ala helps out His sincere and obedient servants, and how He bestows so many of His rewards on them. Mentioned here are His favors bestowed upon Sayyidna Musa علیہ السلام and Harun (علیہ السلام) . These favors are of two kinds. First come positive favors that bring benefits as in: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ (And We did bestow favors upon Musa (علیہ السلام) and Harun (علیہ السلام) - 37:114). This points out towards those beneficial favors. Then there are negative favors that save from loss or harm. Later verses spell out details of the other kind.
37:118
وَهَدَیْنٰهُمَا الصِّرَاطَ الْمُسْتَقِیْمَ
and guided them to the straight path.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Described in the verses cited above is the third event relating to Sayyidna Musa (علیہ السلام) and Harun (علیہ السلام) . It has appeared in details at several places. Here it serves as an indicator. The purpose is to tell how Allah Ta’ ala helps out His sincere and obedient servants, and how He bestows so many of His rewards on them. Mentioned here are His favors bestowed upon Sayyidna Musa علیہ السلام and Harun (علیہ السلام) . These favors are of two kinds. First come positive favors that bring benefits as in: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ (And We did bestow favors upon Musa (علیہ السلام) and Harun (علیہ السلام) - 37:114). This points out towards those beneficial favors. Then there are negative favors that save from loss or harm. Later verses spell out details of the other kind.
37:119
وَتَرَكْنَا عَلَیْهِمَا فِی الْاٰخِرِیْنَ
And We left for them (a word of praise) among the later people,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Described in the verses cited above is the third event relating to Sayyidna Musa (علیہ السلام) and Harun (علیہ السلام) . It has appeared in details at several places. Here it serves as an indicator. The purpose is to tell how Allah Ta’ ala helps out His sincere and obedient servants, and how He bestows so many of His rewards on them. Mentioned here are His favors bestowed upon Sayyidna Musa علیہ السلام and Harun (علیہ السلام) . These favors are of two kinds. First come positive favors that bring benefits as in: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ (And We did bestow favors upon Musa (علیہ السلام) and Harun (علیہ السلام) - 37:114). This points out towards those beneficial favors. Then there are negative favors that save from loss or harm. Later verses spell out details of the other kind.
37:120
سَلٰمٌ عَلٰی مُوْسٰی وَهٰرُوْنَ
(that is,) Salām be on Mūsā and Hārūn!
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Described in the verses cited above is the third event relating to Sayyidna Musa (علیہ السلام) and Harun (علیہ السلام) . It has appeared in details at several places. Here it serves as an indicator. The purpose is to tell how Allah Ta’ ala helps out His sincere and obedient servants, and how He bestows so many of His rewards on them. Mentioned here are His favors bestowed upon Sayyidna Musa علیہ السلام and Harun (علیہ السلام) . These favors are of two kinds. First come positive favors that bring benefits as in: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ (And We did bestow favors upon Musa (علیہ السلام) and Harun (علیہ السلام) - 37:114). This points out towards those beneficial favors. Then there are negative favors that save from loss or harm. Later verses spell out details of the other kind.
37:121
اِنَّا كَذٰلِكَ نَجْزِی الْمُحْسِنِیْنَ
This is how We reward those who are good in their deeds.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Described in the verses cited above is the third event relating to Sayyidna Musa (علیہ السلام) and Harun (علیہ السلام) . It has appeared in details at several places. Here it serves as an indicator. The purpose is to tell how Allah Ta’ ala helps out His sincere and obedient servants, and how He bestows so many of His rewards on them. Mentioned here are His favors bestowed upon Sayyidna Musa علیہ السلام and Harun (علیہ السلام) . These favors are of two kinds. First come positive favors that bring benefits as in: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ (And We did bestow favors upon Musa (علیہ السلام) and Harun (علیہ السلام) - 37:114). This points out towards those beneficial favors. Then there are negative favors that save from loss or harm. Later verses spell out details of the other kind.
37:122
اِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِیْنَ
Surely, both of them were among Our believing servants.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Described in the verses cited above is the third event relating to Sayyidna Musa (علیہ السلام) and Harun (علیہ السلام) . It has appeared in details at several places. Here it serves as an indicator. The purpose is to tell how Allah Ta’ ala helps out His sincere and obedient servants, and how He bestows so many of His rewards on them. Mentioned here are His favors bestowed upon Sayyidna Musa علیہ السلام and Harun (علیہ السلام) . These favors are of two kinds. First come positive favors that bring benefits as in: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ (And We did bestow favors upon Musa (علیہ السلام) and Harun (علیہ السلام) - 37:114). This points out towards those beneficial favors. Then there are negative favors that save from loss or harm. Later verses spell out details of the other kind.
37:123
وَاِنَّ اِلْیَاسَ لَمِنَ الْمُرْسَلِیْنَ
And surely, Ilyās is one of the messengers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Sayyidna Ilyas (علیہ السلام)
Described in the verses cited above is the fourth event relating to Sayyidna Ilyas علیہ السلام . Before we take up the explanation of these verses, a few bits of information about Sayyidna Ilyas (علیہ السلام) are being given below.
Sayyidna Ilyas (علیہ السلام) has been mentioned in the noble Qur'an only at two places: Firstly, in Surah Al-An` am (6:85) and secondly, in these very verses of Surah As-Saffat (37:123) and (37:130). As for the reference in Surah AI-An'am, his good name appears there only as part of a list of righteous prophets, and no event finds mention there. However, at this place in the present Surah, an event relating to his mission and call has been described very briefly.
Since details about the personal antecedents of Sayyidna Ilyas (علیہ السلام) do not find mention in the noble Qur'an, nor do these appear in authentic ahadith, different sayings and variant narrations about him are found in books of Tafsir, most of which have been taken from Isra'ili narratives.
A small group of commentators holds that 'Ilyas' is simply another name of Sayyidna Idris (علیہ السلام) (Enoch), and there is no difference between these two persons. Some others have also said that there is no difference between Sayyidna Ilyas (علیہ السلام) and Sayyidna Khadir (علیہ السلام) (ad-Durr-ul-Manthur, pp. 285, 286, v. 5). But, researchers have refuted these sayings. The Qur'an too has mentioned Sayyidna Idris (علیہ السلام) and Sayyidna Khadir (علیہ السلام) separately in a manner that it leaves no room for declaring these two as being the same. Therefore, what Hafiz Ibn Kathir has adjudged as correct is but that both of them are two separate messengers (al-bidayah wa-n-nihayah, p.339, v.1).
When and where did he appear?
The Qur'an and Hadith also do not tell us as to when and where he appeared. But, historical and Isra'ilite narratives almost concur that he was sent to the Bani Isra'il after Hizqil (علیہ السلام) (Ezekiel), and before Al-Yasa' (علیہ السلام) . This was a time when the kingdom of Bani Isra'il had split into two states. One part was called Yahudiyah (Judah) with its capital at Baytul-Maqdis (Jerusalem) while the other part was known as Isra'il, and its capital was Samaria (present Nablus). Sayyidna Ilyas (علیہ السلام) was born at Jal` ad in Jordan. The name of the king who ruled the Isra'il has been given as Ahab in the Bible and Ajib or Akhib in Arab historical and exegetic writings. His wife Isabelle worshiped an idol called Ba'l, and it was she who had put the entire Bani Isra'il on the path of idolatry by raising a huge altar dedicated to Ba` I in the country of Isra'il. Allah Ta’ ala commanded Sayyidna Ilyas (علیہ السلام) to go in that area, preach pure monotheism and dissuade Israelites from indulging in idol worship (please see Tafsir Ibn Jarir, p.53, v.23; Ibn Kathir, p.19, v.4; Tafsir Mazhari, p.134, v.8 and the Bible: Kings I: 16:29-33 and 17:1).
Sayyidna Ilyas (علیہ السلام) : The struggle with his people
Very much like other noble prophets (علیہم السلام) ، Sayyidna Ilyas (علیہ السلام) too had to engage in a severe struggle with his people. Since the noble Qur'an is no book of history, therefore, rather than describe details of this struggle, it restricts itself to saying only that which was necessary for taking a lesson. In other words, his people belied him, and no one except a few chosen servants of Allah listened to Sayyidna Ilyas (علیہ السلام) ، therefore, they will have to face their terrible fate in afterlife.
At this stage, some commentators have described this struggle in details. Out of the customary books of Tafsir, the most exhaustive mention of Sayyidna Ilyas (علیہ السلام) appears in Tafsir Mazhari with reference to ` Allamah al-Baghawi. The events mentioned there have almost all been taken from the Bible. Some parts of these events in other books of Tafsir as well have been described with reference to Wahb Ibn Munnabih and Ka'b al-Ahbar being those who report Isra'ili narratives mostly.
In sum, the common factor that emerges from all these narratives is that Sayyidna Ilyas (علیہ السلام) by asking Ahab, the king of Isra'il, and his people to shun idolatry, invited them towards pure monotheism. But, except for a few votaries of truth, no one listened to him, in fact, tried to harass him in all sorts of ways, so much so that Ahab and his wife, Isabelle planned to kill him. He took refuge in a far out cave where he stayed for a considerably long period of time. After that he prayed that the people of Isra'il be seized with famine, so that he may show them some miracles at his hand for removing the famine, may be, they would, then, come to believe. So, they were struck with a famine.
After that, following a command of Allah Ta’ ala, Sayyidna Ilyas (علیہ السلام) met Ahab and told him that the famine was there because of disobedience to Allah, and if he were to abstain from it even that late, that punishment could stand removed. Then this was, he told him, the best opportunity for him to test his veracity. He said, 'you say your god Ba'l has four hundred and fifty apostles in this part of Isra'il. Gather them together before me on a day of your choice. Let them offer their sacrifice in the name of Ba'l, and I shall offer my sacrifice in the name of Allah. The one whose offering the heavenly fire would come and burn to ashes will be the one whose faith will be true'. Everyone readily agreed to this proposal.
So, they gathered at Mount Carmel, the appointed place. The false apostles of Ba'l offered there sacrifice and remained busy with their entreaties before Ba'l from morning till afternoon. But, no answer came. After that, Sayyidna Ilyas (علیہ السلام) offered his sacrifice whereupon came the fire from the heavens and burnt the sacrifice offered by Sayyidna Ilyas (علیہ السلام) reducing it to ashes. Seeing this, many people fell prostrated in sajdah - the truth laid manifested before them. But, the false apostles of Ba'l still remained adamant. Therefore, Sayyidna Ilyas (علیہ السلام) had them killed in the valley of Kishon.
After this event came heavy rains. The whole region turned verdant. But Isabelle, the wife of Ahab, was still not ready to learn her lesson. Rather than believe in the message of Sayyidna Ilyas (علیہ السلام) ، she actually turned more hostile against him by preparing to have him killed. When Sayyidna Ilyas (علیہ السلام) came to know about it, he left Samaria, and went into hiding once again. After the passage of some time, he started preaching in Judah, the other country of the Bani Isra'il - because, the epidemic of idolatry had gradually reached there as well. Jehuram, the king out there also did not listen to him until he was destroyed following a prophecy of Sayyidna Ilyas (علیہ السلام) . A few years later, he returned to Isra'il once again, and tried to reform Ahab and his son, Ahaziah. But they continued to stick to their misdeeds until came the time when they were hit by foreign intrusions and fatal diseases. Thereafter, Allah Ta’ ala recalled His prophet back unto Him.
Is Sayyidna Ilyas (علیہ السلام) alive?
Also debated among historians and commentators there is the issue whether Sayyidna Ilyas (علیہ السلام) is alive, or has he died? In the lengthy narrative reported in Tafsir Mazhari with reference to 'Allamah al-Baghawi, it has also been mentioned that Sayyidna Ilyas (علیہ السلام) was lifted towards the heavens mounted on a horse of fire, and that he is alive there like Sayyidna ` Isa (علیہ السلام) (Mazhari, p.141, v.8). ` Allamah as-Suyati has also reported several narratives from Ibn ` Asakir, Hakim and others which indicate that he is alive. It has been reported from Kalb al-Ahbar that four prophets are still alive: two on the earth - Sayyidna Khadir and Sayyidna Ilyas (علیہ السلام) ; and two in the heavens - Sayyidna 'Isa and Sayyidna Idris (علیہما السلام) (ad-durr-ul-manthur, p.285, 286, v.5). Indeed, some have gone to the extent of saying that Sayyidna Khidr and Sayyidna Ilyas (علیہما السلام) get together in Baytul-Maqdis during the month of Ramadan and keep fasts. (Tafsir Qurtubi, p.116, v.15)
But, authentic scholars like Hafiz Ibn Kathir have not declared these narratives to be sound. About narratives of this nature, he writes:
وَ ھو من الاسرایٔلیات التی لا تصعّق ولا تکذب بل الظاھر أن صحّتھا بعیدۃ (البدایۃ والنھایۃ ، ص 338 ج 1)
This is one of those Isra'ili (Judaic) narratives that are neither confirmed nor falsified. Instead, what is obvious is that (the proposition of) its soundness is remote.
In addition to that, he says:
"Ibn 'Asir has reported several narratives of people who have met Sayyidna Ilyas (علیہ السلام) . But, none of these is satisfactory - either for the reason that the chain of authority cited therein is weak, or for the reason that people to whom these events have been attributed are unknown" - al-bidayah wa-n-nihayah, p.339, v.1)
It is fairly evident that this idea of Sayyidna Ilyas (علیہ السلام) having been lifted towards the heavens has been taken invariably from the Isra'ili narratives. The Bible says:
"And as they still went on and talked, behold, a chariot of fire and horses of fire separated the two of them. And Elijah (Ilyas) went up by a whirlwind into heaven." (2 Kings 2:11)
For this reason, came the belief among Jews that Sayyidna Ilyas (علیہ السلام) will return to the earth once once again. Hence when Sayyidna Yahya (علیہ السلام) was sent as a prophet, they doubted if he was Sayyidna Ilyas (علیہ السلام) . It appears in the Bible:
"And they asked him, 'What then? Are you Elijah?' He said, 'I am not." (Gospel of John 1:21)
It seems that scholars like Ka'b al-Ahbar and Wahb Ibn Munabbih who were well versed in the religious background of the People of the Book would have described these very narratives before Muslims as a result of which this idea of Sayyidna Ilyas (علیہ السلام) being alive found currency among some Muslims. Otherwise, there is nothing in the Qur'an, or the Hadith, that provides any proof of his being alive or having been raised up unto the heavens. What we have here is only one narrative found in the Mustadrak of al-Hakim where it has been said that, on his way to Tabuk, the Holy Prophet ﷺ met Sayyidna Ilyas (علیہ السلام) . But, this report is, as held by Hadith experts, 'mawdu' or fabricated or technically apocryphal. Hafiz adh-Dhahabi says:
بَل ھو موضوع قبّح اللہ من وضعہ وما کنت احسب ولا اُجوّز انّ الجھل یبلغ بالحکام الیٰ ان یصحّح ھٰذا (در منثور ص 286 ج 5)
"In fact, this is fabricated. Cursed be whoever fabricated it. I had never imagined that the inadvertence of al-Hakim could overtake him to the extent that he would admit this thing as sound - ad-Durr-ul-Manthur, p.286, v.5.
In short, it is not proved from any authentic Islamic report that Sayyidna Ilyas (علیہ السلام) is alive. Hence, in this matter, the safest (and the sanest) course is to observe silence. Particularly, in the case of Isra'ili (Judaic) narratives, one should follow the teaching of the Holy Prophet ﷺ : 'neither confirm, nor falsify these.' The reason is that the Qur'an has a purpose - that is, it should be understood, provide lessons and give good counsel. This purpose can be achieved fully even without having to do something like this. And Allah is Pure and High - He knows best. Now, we can turn to an explanation of the verses.
37:124
اِذْ قَالَ لِقَوْمِهٖۤ اَلَا تَتَّقُوْنَ
(Remember) when he said to his people: “Do you not fear Allah?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Sayyidna Ilyas (علیہ السلام)
Described in the verses cited above is the fourth event relating to Sayyidna Ilyas علیہ السلام . Before we take up the explanation of these verses, a few bits of information about Sayyidna Ilyas (علیہ السلام) are being given below.
Sayyidna Ilyas (علیہ السلام) has been mentioned in the noble Qur'an only at two places: Firstly, in Surah Al-An` am (6:85) and secondly, in these very verses of Surah As-Saffat (37:123) and (37:130). As for the reference in Surah AI-An'am, his good name appears there only as part of a list of righteous prophets, and no event finds mention there. However, at this place in the present Surah, an event relating to his mission and call has been described very briefly.
Since details about the personal antecedents of Sayyidna Ilyas (علیہ السلام) do not find mention in the noble Qur'an, nor do these appear in authentic ahadith, different sayings and variant narrations about him are found in books of Tafsir, most of which have been taken from Isra'ili narratives.
A small group of commentators holds that 'Ilyas' is simply another name of Sayyidna Idris (علیہ السلام) (Enoch), and there is no difference between these two persons. Some others have also said that there is no difference between Sayyidna Ilyas (علیہ السلام) and Sayyidna Khadir (علیہ السلام) (ad-Durr-ul-Manthur, pp. 285, 286, v. 5). But, researchers have refuted these sayings. The Qur'an too has mentioned Sayyidna Idris (علیہ السلام) and Sayyidna Khadir (علیہ السلام) separately in a manner that it leaves no room for declaring these two as being the same. Therefore, what Hafiz Ibn Kathir has adjudged as correct is but that both of them are two separate messengers (al-bidayah wa-n-nihayah, p.339, v.1).
When and where did he appear?
The Qur'an and Hadith also do not tell us as to when and where he appeared. But, historical and Isra'ilite narratives almost concur that he was sent to the Bani Isra'il after Hizqil (علیہ السلام) (Ezekiel), and before Al-Yasa' (علیہ السلام) . This was a time when the kingdom of Bani Isra'il had split into two states. One part was called Yahudiyah (Judah) with its capital at Baytul-Maqdis (Jerusalem) while the other part was known as Isra'il, and its capital was Samaria (present Nablus). Sayyidna Ilyas (علیہ السلام) was born at Jal` ad in Jordan. The name of the king who ruled the Isra'il has been given as Ahab in the Bible and Ajib or Akhib in Arab historical and exegetic writings. His wife Isabelle worshiped an idol called Ba'l, and it was she who had put the entire Bani Isra'il on the path of idolatry by raising a huge altar dedicated to Ba` I in the country of Isra'il. Allah Ta’ ala commanded Sayyidna Ilyas (علیہ السلام) to go in that area, preach pure monotheism and dissuade Israelites from indulging in idol worship (please see Tafsir Ibn Jarir, p.53, v.23; Ibn Kathir, p.19, v.4; Tafsir Mazhari, p.134, v.8 and the Bible: Kings I: 16:29-33 and 17:1).
Sayyidna Ilyas (علیہ السلام) : The struggle with his people
Very much like other noble prophets (علیہم السلام) ، Sayyidna Ilyas (علیہ السلام) too had to engage in a severe struggle with his people. Since the noble Qur'an is no book of history, therefore, rather than describe details of this struggle, it restricts itself to saying only that which was necessary for taking a lesson. In other words, his people belied him, and no one except a few chosen servants of Allah listened to Sayyidna Ilyas (علیہ السلام) ، therefore, they will have to face their terrible fate in afterlife.
At this stage, some commentators have described this struggle in details. Out of the customary books of Tafsir, the most exhaustive mention of Sayyidna Ilyas (علیہ السلام) appears in Tafsir Mazhari with reference to ` Allamah al-Baghawi. The events mentioned there have almost all been taken from the Bible. Some parts of these events in other books of Tafsir as well have been described with reference to Wahb Ibn Munnabih and Ka'b al-Ahbar being those who report Isra'ili narratives mostly.
In sum, the common factor that emerges from all these narratives is that Sayyidna Ilyas (علیہ السلام) by asking Ahab, the king of Isra'il, and his people to shun idolatry, invited them towards pure monotheism. But, except for a few votaries of truth, no one listened to him, in fact, tried to harass him in all sorts of ways, so much so that Ahab and his wife, Isabelle planned to kill him. He took refuge in a far out cave where he stayed for a considerably long period of time. After that he prayed that the people of Isra'il be seized with famine, so that he may show them some miracles at his hand for removing the famine, may be, they would, then, come to believe. So, they were struck with a famine.
After that, following a command of Allah Ta’ ala, Sayyidna Ilyas (علیہ السلام) met Ahab and told him that the famine was there because of disobedience to Allah, and if he were to abstain from it even that late, that punishment could stand removed. Then this was, he told him, the best opportunity for him to test his veracity. He said, 'you say your god Ba'l has four hundred and fifty apostles in this part of Isra'il. Gather them together before me on a day of your choice. Let them offer their sacrifice in the name of Ba'l, and I shall offer my sacrifice in the name of Allah. The one whose offering the heavenly fire would come and burn to ashes will be the one whose faith will be true'. Everyone readily agreed to this proposal.
So, they gathered at Mount Carmel, the appointed place. The false apostles of Ba'l offered there sacrifice and remained busy with their entreaties before Ba'l from morning till afternoon. But, no answer came. After that, Sayyidna Ilyas (علیہ السلام) offered his sacrifice whereupon came the fire from the heavens and burnt the sacrifice offered by Sayyidna Ilyas (علیہ السلام) reducing it to ashes. Seeing this, many people fell prostrated in sajdah - the truth laid manifested before them. But, the false apostles of Ba'l still remained adamant. Therefore, Sayyidna Ilyas (علیہ السلام) had them killed in the valley of Kishon.
After this event came heavy rains. The whole region turned verdant. But Isabelle, the wife of Ahab, was still not ready to learn her lesson. Rather than believe in the message of Sayyidna Ilyas (علیہ السلام) ، she actually turned more hostile against him by preparing to have him killed. When Sayyidna Ilyas (علیہ السلام) came to know about it, he left Samaria, and went into hiding once again. After the passage of some time, he started preaching in Judah, the other country of the Bani Isra'il - because, the epidemic of idolatry had gradually reached there as well. Jehuram, the king out there also did not listen to him until he was destroyed following a prophecy of Sayyidna Ilyas (علیہ السلام) . A few years later, he returned to Isra'il once again, and tried to reform Ahab and his son, Ahaziah. But they continued to stick to their misdeeds until came the time when they were hit by foreign intrusions and fatal diseases. Thereafter, Allah Ta’ ala recalled His prophet back unto Him.
Is Sayyidna Ilyas (علیہ السلام) alive?
Also debated among historians and commentators there is the issue whether Sayyidna Ilyas (علیہ السلام) is alive, or has he died? In the lengthy narrative reported in Tafsir Mazhari with reference to 'Allamah al-Baghawi, it has also been mentioned that Sayyidna Ilyas (علیہ السلام) was lifted towards the heavens mounted on a horse of fire, and that he is alive there like Sayyidna ` Isa (علیہ السلام) (Mazhari, p.141, v.8). ` Allamah as-Suyati has also reported several narratives from Ibn ` Asakir, Hakim and others which indicate that he is alive. It has been reported from Kalb al-Ahbar that four prophets are still alive: two on the earth - Sayyidna Khadir and Sayyidna Ilyas (علیہ السلام) ; and two in the heavens - Sayyidna 'Isa and Sayyidna Idris (علیہما السلام) (ad-durr-ul-manthur, p.285, 286, v.5). Indeed, some have gone to the extent of saying that Sayyidna Khidr and Sayyidna Ilyas (علیہما السلام) get together in Baytul-Maqdis during the month of Ramadan and keep fasts. (Tafsir Qurtubi, p.116, v.15)
But, authentic scholars like Hafiz Ibn Kathir have not declared these narratives to be sound. About narratives of this nature, he writes:
وَ ھو من الاسرایٔلیات التی لا تصعّق ولا تکذب بل الظاھر أن صحّتھا بعیدۃ (البدایۃ والنھایۃ ، ص 338 ج 1)
This is one of those Isra'ili (Judaic) narratives that are neither confirmed nor falsified. Instead, what is obvious is that (the proposition of) its soundness is remote.
In addition to that, he says:
"Ibn 'Asir has reported several narratives of people who have met Sayyidna Ilyas (علیہ السلام) . But, none of these is satisfactory - either for the reason that the chain of authority cited therein is weak, or for the reason that people to whom these events have been attributed are unknown" - al-bidayah wa-n-nihayah, p.339, v.1)
It is fairly evident that this idea of Sayyidna Ilyas (علیہ السلام) having been lifted towards the heavens has been taken invariably from the Isra'ili narratives. The Bible says:
"And as they still went on and talked, behold, a chariot of fire and horses of fire separated the two of them. And Elijah (Ilyas) went up by a whirlwind into heaven." (2 Kings 2:11)
For this reason, came the belief among Jews that Sayyidna Ilyas (علیہ السلام) will return to the earth once once again. Hence when Sayyidna Yahya (علیہ السلام) was sent as a prophet, they doubted if he was Sayyidna Ilyas (علیہ السلام) . It appears in the Bible:
"And they asked him, 'What then? Are you Elijah?' He said, 'I am not." (Gospel of John 1:21)
It seems that scholars like Ka'b al-Ahbar and Wahb Ibn Munabbih who were well versed in the religious background of the People of the Book would have described these very narratives before Muslims as a result of which this idea of Sayyidna Ilyas (علیہ السلام) being alive found currency among some Muslims. Otherwise, there is nothing in the Qur'an, or the Hadith, that provides any proof of his being alive or having been raised up unto the heavens. What we have here is only one narrative found in the Mustadrak of al-Hakim where it has been said that, on his way to Tabuk, the Holy Prophet ﷺ met Sayyidna Ilyas (علیہ السلام) . But, this report is, as held by Hadith experts, 'mawdu' or fabricated or technically apocryphal. Hafiz adh-Dhahabi says:
بَل ھو موضوع قبّح اللہ من وضعہ وما کنت احسب ولا اُجوّز انّ الجھل یبلغ بالحکام الیٰ ان یصحّح ھٰذا (در منثور ص 286 ج 5)
"In fact, this is fabricated. Cursed be whoever fabricated it. I had never imagined that the inadvertence of al-Hakim could overtake him to the extent that he would admit this thing as sound - ad-Durr-ul-Manthur, p.286, v.5.
In short, it is not proved from any authentic Islamic report that Sayyidna Ilyas (علیہ السلام) is alive. Hence, in this matter, the safest (and the sanest) course is to observe silence. Particularly, in the case of Isra'ili (Judaic) narratives, one should follow the teaching of the Holy Prophet ﷺ : 'neither confirm, nor falsify these.' The reason is that the Qur'an has a purpose - that is, it should be understood, provide lessons and give good counsel. This purpose can be achieved fully even without having to do something like this. And Allah is Pure and High - He knows best. Now, we can turn to an explanation of the verses.
Do you invoke Ba‘l, and ignore the Best of the creators,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: بَعل (ba'l) in verse 125: أَتَدْعُونَ بَعْلًا (Do you invoke literally means husband, master etc. But, it was the name of a particular idol that the people of Sayyidna Ilyas (علیہ السلام) had taken to as the object of their worship. The history of the worship of ba` l (Baal) goes way back in time. It was worshipped in the country of Syria during the time of Sayyidna Musa (علیہ السلام) and it used to be the most popular idol-god they had. Ba'labakk, (Baalbek or ancient Heliopolis in present Lebanon), the once famous city of Syria was also named after it. Some people think that Hubal, the well-known idol of the pre-Islam people of Hijaz, was this very ba` l (Qasas-ul-Qur’ an, p.28, v.2).
In the next sentence of the same verse, it was said: وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Do you invoke Ba'l, and ignore the Best of the creators). This refers to Allah Ta ala while the expression: أَحْسَنَ الْخَالِقِينَ (alzsanul-khaligin: the best of the creators) never means that there could be, God forbid, some other creator as well. On the contrary, the drive and the sense of the statement is that He is the one most exalted of all those false objects of worship they had taken to as being some sort of a creator (Qurtubi). Some commentators have said that the word: خَالِق (khaliq: creator, maker) has been used here in the sense صَانع (sani` : maker), that is, 'He is far ahead and far better than all other makers.' What do all other makers really do? They do no more than take different components, put them together and here is something they have made. Bringing something out from nothingness into existence is what they do not have under their power and control - and Allah Ta’ ala does. He has that inherent power to make what is not become what is. (Bayan-ul-Qur’ an)
Ascribing the attribute of creation to anyone other than Allah is not permissible
At this point, it should be borne in mind that خَلَق (khalq) means to create, that is, to bring something from the state of non-being into the state of being solely on the strength of the creator's inherent power. Therefore, this attribute is particular to Allah Ta’ ala. Ascribing it to someone else is not permissible. Hence, the custom prevailing in our time that the articles of writers, compositions of poets and paintings of painters are readily referred to as their 'creations' is simply not permissible. How can people who write become 'creators' of those articles? It is not correct. Allah is the khaliq, the creator. This is Him alone - no one else can be. Therefore, their good writings should be called articles or something else that alludes to their effort, imagination, research work or whatever applies as appropriate - but, not 'creation.'
that is, Allah who is your Lord and the Lord of your forefathers?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: بَعل (ba'l) in verse 125: أَتَدْعُونَ بَعْلًا (Do you invoke literally means husband, master etc. But, it was the name of a particular idol that the people of Sayyidna Ilyas (علیہ السلام) had taken to as the object of their worship. The history of the worship of ba` l (Baal) goes way back in time. It was worshipped in the country of Syria during the time of Sayyidna Musa (علیہ السلام) and it used to be the most popular idol-god they had. Ba'labakk, (Baalbek or ancient Heliopolis in present Lebanon), the once famous city of Syria was also named after it. Some people think that Hubal, the well-known idol of the pre-Islam people of Hijaz, was this very ba` l (Qasas-ul-Qur’ an, p.28, v.2).
In the next sentence of the same verse, it was said: وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Do you invoke Ba'l, and ignore the Best of the creators). This refers to Allah Ta ala while the expression: أَحْسَنَ الْخَالِقِينَ (alzsanul-khaligin: the best of the creators) never means that there could be, God forbid, some other creator as well. On the contrary, the drive and the sense of the statement is that He is the one most exalted of all those false objects of worship they had taken to as being some sort of a creator (Qurtubi). Some commentators have said that the word: خَالِق (khaliq: creator, maker) has been used here in the sense صَانع (sani` : maker), that is, 'He is far ahead and far better than all other makers.' What do all other makers really do? They do no more than take different components, put them together and here is something they have made. Bringing something out from nothingness into existence is what they do not have under their power and control - and Allah Ta’ ala does. He has that inherent power to make what is not become what is. (Bayan-ul-Qur’ an)
Ascribing the attribute of creation to anyone other than Allah is not permissible
At this point, it should be borne in mind that خَلَق (khalq) means to create, that is, to bring something from the state of non-being into the state of being solely on the strength of the creator's inherent power. Therefore, this attribute is particular to Allah Ta’ ala. Ascribing it to someone else is not permissible. Hence, the custom prevailing in our time that the articles of writers, compositions of poets and paintings of painters are readily referred to as their 'creations' is simply not permissible. How can people who write become 'creators' of those articles? It is not correct. Allah is the khaliq, the creator. This is Him alone - no one else can be. Therefore, their good writings should be called articles or something else that alludes to their effort, imagination, research work or whatever applies as appropriate - but, not 'creation.'
37:127
فَكَذَّبُوْهُ فَاِنَّهُمْ لَمُحْضَرُوْنَ
Then they rejected him. Therefore, they will be arraigned -
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 127, it was said: فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ : "Then they rejected him. Therefore, they will be arraigned." It mpa'ns that they will have to taste the consequence of having belied the true messengers of Allah (علیہم السلام) . It could also be referring to the punishment of the Hereafter as well as their sad end within this world. That the rulers of both the countries of Isra'il and Judah had to face destruction as a result of their having rejected Sayyidna Ilyas (علیہ السلام) has been mentioned earlier. The detailed account of this destruction is present in Tafsir Mazhari and in the Bible: Kings I, Chapter 22; Kings II; Chapter 1 and Chronicles II; Chapter 21.
37:128
اِلَّا عِبَادَ اللّٰهِ الْمُخْلَصِیْنَ
except Allah’s chosen servants.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 128, it was said: إِلَّا عِبَادَ اللَّـهِ الْمُخْلَصِينَ (except the chosen servants of Allah). Here, the word used is: مُخْلَصِينَ (mukhlasin) (pronounced with a fathah on the letter lam) which means chosen, elected, people Divinely identified as special. As such, these will be people whom Allah has elected to become recipients of the honor of having obeyed Him perfectly and made themselves deserving of the best returns and rewards from Him. Hence, it would be more appropriate to translate it in the sense of 'the chosen' rather than 'sincere.'
37:129
وَتَرَكْنَا عَلَیْهِ فِی الْاٰخِرِیْنَ
And We left for him (a word of praise) among the later people,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 128, it was said: إِلَّا عِبَادَ اللَّـهِ الْمُخْلَصِينَ (except the chosen servants of Allah). Here, the word used is: مُخْلَصِينَ (mukhlasin) (pronounced with a fathah on the letter lam) which means chosen, elected, people Divinely identified as special. As such, these will be people whom Allah has elected to become recipients of the honor of having obeyed Him perfectly and made themselves deserving of the best returns and rewards from Him. Hence, it would be more appropriate to translate it in the sense of 'the chosen' rather than 'sincere.'
37:130
سَلٰمٌ عَلٰۤی اِلْ یَاسِیْنَ
(that is,) “Salām on Ilyāsīn (Ilyās).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: إِلْ يَاسِينَ (il ya sin) used in: سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam on it ya sin -130) is also the very name of Sayyidna Ilyas (علیہ السلام) . The people of Arabia are used to adding the letters 'ya' and 'nun' with non-Arab names fairly often - for example, (sina: Sinai) could take the form of سِینِین (sinin). Similarly, here too, two letters have been added.
37:131
اِنَّا كَذٰلِكَ نَجْزِی الْمُحْسِنِیْنَ
This is how We reward those who are good in their deeds.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: إِلْ يَاسِينَ (il ya sin) used in: سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam on it ya sin -130) is also the very name of Sayyidna Ilyas (علیہ السلام) . The people of Arabia are used to adding the letters 'ya' and 'nun' with non-Arab names fairly often - for example, (sina: Sinai) could take the form of سِینِین (sinin). Similarly, here too, two letters have been added.
37:132
اِنَّهٗ مِنْ عِبَادِنَا الْمُؤْمِنِیْنَ
Surely, he was from among Our believing servants.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: إِلْ يَاسِينَ (il ya sin) used in: سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam on it ya sin -130) is also the very name of Sayyidna Ilyas (علیہ السلام) . The people of Arabia are used to adding the letters 'ya' and 'nun' with non-Arab names fairly often - for example, (sina: Sinai) could take the form of سِینِین (sinin). Similarly, here too, two letters have been added.
37:133
وَاِنَّ لُوْطًا لَّمِنَ الْمُرْسَلِیْنَ
And surely, LūT is one of the messengers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Mentioned in these verses is the fifth event that relates to Sayyidna Lut (علیہ السلام) . This event has appeared at several places earlier, therefore, no more details are needed. Here, the people of Makkah have been particularly admonished that they passed by the site of Sadum (Sodom) day and night while traveling with theirs trade caravans to the country of Syria, and Sadum was a place where this grave event came to pass, an event full of vital lessons, yet they failed to learn any. The time of morning and evening was particularly mentioned for the reason that the people of Arabia generally used to pass through here during these very hours. Says Qadi Abu-s-Sa'ud: 'Perhaps, this site of Sodom was located at a stage on this route that those who departed from here did so in the hours of the morning and those who arrived here did so at the time of the evening' (Tafsir abi-s- Saud).
37:134
اِذْ نَجَّیْنٰهُ وَاَهْلَهٗۤ اَجْمَعِیْنَ
(Remember) when We saved him and his family, all of them,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Mentioned in these verses is the fifth event that relates to Sayyidna Lut (علیہ السلام) . This event has appeared at several places earlier, therefore, no more details are needed. Here, the people of Makkah have been particularly admonished that they passed by the site of Sadum (Sodom) day and night while traveling with theirs trade caravans to the country of Syria, and Sadum was a place where this grave event came to pass, an event full of vital lessons, yet they failed to learn any. The time of morning and evening was particularly mentioned for the reason that the people of Arabia generally used to pass through here during these very hours. Says Qadi Abu-s-Sa'ud: 'Perhaps, this site of Sodom was located at a stage on this route that those who departed from here did so in the hours of the morning and those who arrived here did so at the time of the evening' (Tafsir abi-s- Saud).
37:135
اِلَّا عَجُوْزًا فِی الْغٰبِرِیْنَ
except an old woman among those remaining behind.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Mentioned in these verses is the fifth event that relates to Sayyidna Lut (علیہ السلام) . This event has appeared at several places earlier, therefore, no more details are needed. Here, the people of Makkah have been particularly admonished that they passed by the site of Sadum (Sodom) day and night while traveling with theirs trade caravans to the country of Syria, and Sadum was a place where this grave event came to pass, an event full of vital lessons, yet they failed to learn any. The time of morning and evening was particularly mentioned for the reason that the people of Arabia generally used to pass through here during these very hours. Says Qadi Abu-s-Sa'ud: 'Perhaps, this site of Sodom was located at a stage on this route that those who departed from here did so in the hours of the morning and those who arrived here did so at the time of the evening' (Tafsir abi-s- Saud).
37:136
ثُمَّ دَمَّرْنَا الْاٰخَرِیْنَ
After that, We destroyed others
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Mentioned in these verses is the fifth event that relates to Sayyidna Lut (علیہ السلام) . This event has appeared at several places earlier, therefore, no more details are needed. Here, the people of Makkah have been particularly admonished that they passed by the site of Sadum (Sodom) day and night while traveling with theirs trade caravans to the country of Syria, and Sadum was a place where this grave event came to pass, an event full of vital lessons, yet they failed to learn any. The time of morning and evening was particularly mentioned for the reason that the people of Arabia generally used to pass through here during these very hours. Says Qadi Abu-s-Sa'ud: 'Perhaps, this site of Sodom was located at a stage on this route that those who departed from here did so in the hours of the morning and those who arrived here did so at the time of the evening' (Tafsir abi-s- Saud).
Mentioned in these verses is the fifth event that relates to Sayyidna Lut (علیہ السلام) . This event has appeared at several places earlier, therefore, no more details are needed. Here, the people of Makkah have been particularly admonished that they passed by the site of Sadum (Sodom) day and night while traveling with theirs trade caravans to the country of Syria, and Sadum was a place where this grave event came to pass, an event full of vital lessons, yet they failed to learn any. The time of morning and evening was particularly mentioned for the reason that the people of Arabia generally used to pass through here during these very hours. Says Qadi Abu-s-Sa'ud: 'Perhaps, this site of Sodom was located at a stage on this route that those who departed from here did so in the hours of the morning and those who arrived here did so at the time of the evening' (Tafsir abi-s- Saud).
37:138
وَبِالَّیْلِ ؕ اَفَلَا تَعْقِلُوْنَ
and by nightfall. Would you still not understand?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Mentioned in these verses is the fifth event that relates to Sayyidna Lut (علیہ السلام) . This event has appeared at several places earlier, therefore, no more details are needed. Here, the people of Makkah have been particularly admonished that they passed by the site of Sadum (Sodom) day and night while traveling with theirs trade caravans to the country of Syria, and Sadum was a place where this grave event came to pass, an event full of vital lessons, yet they failed to learn any. The time of morning and evening was particularly mentioned for the reason that the people of Arabia generally used to pass through here during these very hours. Says Qadi Abu-s-Sa'ud: 'Perhaps, this site of Sodom was located at a stage on this route that those who departed from here did so in the hours of the morning and those who arrived here did so at the time of the evening' (Tafsir abi-s- Saud).
37:139
وَاِنَّ یُوْنُسَ لَمِنَ الْمُرْسَلِیْنَ
And surely, Yūnus (Jonah) is from among the messengers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The last event described in this Sarah is that of Sayyidna Yunus (علیہ السلام) . This event, along with its details, has appeared towards the later part of Surah Yunus (please see Ma’ ariful-Qur’ an, English, Volume IV, pages 573-588). However, a few necessary comments about these particular verses are being given below.
In the opening verse (139), it was said: وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ (And surely, Yunus (علیہ السلام) is from among the messengers). Was Sayyidna Yunus (علیہ السلام) ordained as a messenger much earlier than his encounter with the fish, or did it come to pass after that? This issue has been a subject of debate among some commentators and historians. Some of them think that he was made a messenger after this event. But, in view of the apparent order and style of the noble Qur'an, and from most Hadith narrations, it is more likely that he was invested with the mission of prophethood earlier. The event of the fish came later.
37:140
اِذْ اَبَقَ اِلَی الْفُلْكِ الْمَشْحُوْنِ
(Remember) when he ran away towards the boat that was already loaded.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: أَبَقَ (abaqa) in the next verse (140):إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (when he ran towards the boat already loaded) has been derived from: اِبَاق (ibaq) which means 'escaping of a slave from his master'. Allah Ta’ ala has used this word for Sayyidna Yunus (علیہ السلام) for the reason that he had started off without waiting for the revelation from his Lord. The noble prophets are the close ones among the servants of Allah. The slightest slip from them causes the swiftest grip. Hence comes this strong expression أَبَقَ ('abaqa': 'he ran' ).
37:141
فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِیْنَ
Then he participated in drawing lots (to offload one of the passengers) and was the one who was defeated.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Verse 141 opens with the statement: فَسَاهَمَ (fasahama: Then he participated in drawing lots...). These lots were drawn at a time when the boat was caught by a storm while in the middle of the waters. It was apprehended that its excessive weight might cause it to drown. It was decided that one person from the boat should be cast off into the waters. Lots were drawn to determine who would it be.
The Injunction of drawing lots
At this point, it should be borne in mind that the drawing of lots is a method of selecting somebody to do something through which one can neither prove someone's right, nor indict someone as a criminal. For example, no one can be proved to be a thief by drawing lots. Similarly, should two persons differ about the ownership of some property, it cannot be decided by drawing lots as to who owns it. However drawing of lots is permissible - rather, better - on an occasion where a person is totally entitled, Shari'ah-wise, to opt for any course out of the few permissible courses of action available. Now, it is up to him. He can, rather than go by his will and choice and select a course of action, arrive at a decisive line of action by drawing lots. For example, someone who has more than one wife and is going on a journey, then, he has the right to take the wife he elects to take with him. Now, rather than do this following his will and choice, if he were to draw lots, it would be better - so that no one is disheartened. The Holy Prophet t used to do that.
The purpose behind the drawing of lots in this event relating to Sayyidna Yunus (علیہ السلام) was not to label anyone as some culprit. In fact, to save a whole boat-full of passengers, anyone could have been cast away into the waters. So, the name of the person to be cast was determined by drawing lots.
Immediately next in the verse, it was said: فَكَانَ مِنَ الْمُدْحَضِينَ and was the one who was defeated." The word: اِدحَاضُ (idhad) literally means to defeat someone or to make him fail, lose. The sense is that it was his name that came up in the draw - and he threw himself into the waters. No one should raise the objection that it was some sort of a suicide plunge, for it is possible that the shore was near and he intended to swim ashore.
37:142
فَالْتَقَمَهُ الْحُوْتُ وَهُوَ مُلِیْمٌ
Then the fish swallowed him while he was reproaching his own self.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Verse 141 opens with the statement: فَسَاهَمَ (fasahama: Then he participated in drawing lots...). These lots were drawn at a time when the boat was caught by a storm while in the middle of the waters. It was apprehended that its excessive weight might cause it to drown. It was decided that one person from the boat should be cast off into the waters. Lots were drawn to determine who would it be.
The Injunction of drawing lots
At this point, it should be borne in mind that the drawing of lots is a method of selecting somebody to do something through which one can neither prove someone's right, nor indict someone as a criminal. For example, no one can be proved to be a thief by drawing lots. Similarly, should two persons differ about the ownership of some property, it cannot be decided by drawing lots as to who owns it. However drawing of lots is permissible - rather, better - on an occasion where a person is totally entitled, Shari'ah-wise, to opt for any course out of the few permissible courses of action available. Now, it is up to him. He can, rather than go by his will and choice and select a course of action, arrive at a decisive line of action by drawing lots. For example, someone who has more than one wife and is going on a journey, then, he has the right to take the wife he elects to take with him. Now, rather than do this following his will and choice, if he were to draw lots, it would be better - so that no one is disheartened. The Holy Prophet t used to do that.
The purpose behind the drawing of lots in this event relating to Sayyidna Yunus (علیہ السلام) was not to label anyone as some culprit. In fact, to save a whole boat-full of passengers, anyone could have been cast away into the waters. So, the name of the person to be cast was determined by drawing lots.
Immediately next in the verse, it was said: فَكَانَ مِنَ الْمُدْحَضِينَ and was the one who was defeated." The word: اِدحَاضُ (idhad) literally means to defeat someone or to make him fail, lose. The sense is that it was his name that came up in the draw - and he threw himself into the waters. No one should raise the objection that it was some sort of a suicide plunge, for it is possible that the shore was near and he intended to swim ashore.
37:143
فَلَوْلَاۤ اَنَّهٗ كَانَ مِنَ الْمُسَبِّحِیْنَ
Had he not been of those who proclaim Allah’s purity,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 143, it was said: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of those who proclaim Allah's purity,....). From this verse, it is wrong to assume that had Sayyidna Yunus (علیہ السلام) not been making tasbih, that fish would have been living right through the last day of Qiyamah. Instead, the sense is that the very belly of this fish would have been made the grave of Sayyidna Yunus (علیہ السلام) .
Distress is removed by tasbih (remembrance) and istighfar (repentance)
From this verse we also learn that tasbih لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ : the act of proclaiming the purity of Allah) and istighfar (...: the act of seeking forgiveness from Him) have a proven efficacy of their own. It has already appeared in Sarah Al-Anbiya' [ 21] that Sayyidna Yunus 'Sell while in the belly of the fish, used to recite the following sentence of tasbih:
There is no god but You - Pure are You - Indeed I was among the wrongdoers - Al-Anbiya', 21:87.
By the Barakah of this very Tasbih, Allah Ta’ ala had him delivered from this trial, and he came out safe and sound from the belly of the fish. Therefore, it has been continuously reported from pious elders that they recite this tasbih one hundred and twenty-five thousand times at the time they faced any individual or collective distress and, by virtue of its barakah, Allah Ta’ ala would have this distress removed from them.
According to a narration from Sayyidna Sa'd Ibn AbI Waqqas ؓ appearing in Abu Dawad, the Holy Prophet ﷺ said: "Any Muslim who recites the prayer Sayyidna Yunus (علیہ السلام) had made while in the belly of the fish, that is: لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ (la ilaha anta - subhanaka - inni kuntu minaz-zalimin: There is no god but You - Pure are You - Indeed I was among the wrongdoers - 21:87) for any (permissible) objective, his du'a or prayer will be answered." (Tafsir Qurtubi)
37:144
لَلَبِثَ فِیْ بَطْنِهٖۤ اِلٰی یَوْمِ یُبْعَثُوْنَ
he would have definitely lived in its belly till the day when the dead will be raised.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 143, it was said: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of those who proclaim Allah's purity,....). From this verse, it is wrong to assume that had Sayyidna Yunus (علیہ السلام) not been making tasbih, that fish would have been living right through the last day of Qiyamah. Instead, the sense is that the very belly of this fish would have been made the grave of Sayyidna Yunus (علیہ السلام) .
Distress is removed by tasbih (remembrance) and istighfar (repentance)
From this verse we also learn that tasbih لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ : the act of proclaiming the purity of Allah) and istighfar (...: the act of seeking forgiveness from Him) have a proven efficacy of their own. It has already appeared in Sarah Al-Anbiya' [ 21] that Sayyidna Yunus 'Sell while in the belly of the fish, used to recite the following sentence of tasbih:
There is no god but You - Pure are You - Indeed I was among the wrongdoers - Al-Anbiya', 21:87.
By the Barakah of this very Tasbih, Allah Ta’ ala had him delivered from this trial, and he came out safe and sound from the belly of the fish. Therefore, it has been continuously reported from pious elders that they recite this tasbih one hundred and twenty-five thousand times at the time they faced any individual or collective distress and, by virtue of its barakah, Allah Ta’ ala would have this distress removed from them.
According to a narration from Sayyidna Sa'd Ibn AbI Waqqas ؓ appearing in Abu Dawad, the Holy Prophet ﷺ said: "Any Muslim who recites the prayer Sayyidna Yunus (علیہ السلام) had made while in the belly of the fish, that is: لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ (la ilaha anta - subhanaka - inni kuntu minaz-zalimin: There is no god but You - Pure are You - Indeed I was among the wrongdoers - 21:87) for any (permissible) objective, his du'a or prayer will be answered." (Tafsir Qurtubi)
37:145
فَنَبَذْنٰهُ بِالْعَرَآءِ وَهُوَ سَقِیْمٌ
Then We cast him ashore in the open while he was ill,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 145, it was said: فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ (Then We cast him ashore in the open while he was ill.) The word: اَلعراء (al-'ara) used in the text means an open land with no trees. Some narrations tell us that, at that time, Sayyidna Yunus (علیہ السلام) had become very weak because of having remained confined within the belly of the fish and that he had no hair left on his body.
Said next, it was: وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ (and We caused a tree of gourd to grow over him. - 146). The word: يَقْطِينٍ (yagtin) signifies every such tree that has no trunk. It appears in Hadith narrations that it was a gourd creeper. The purpose of having a tree grow there was to make the provision of shade for Sayyidna Yunus (علیہ السلام) . The word: شَجَرَةً (shajarah: tree) at this place serves as an indicator of two possibilities: Either Allah had made this very plant of gourd grow with a trunk by way of a miracle, or it was some other tree on which the creeping plant of gourd was made to wind its way up, so that it could provide a thick shade, otherwise, having enough shade from a winding plant alone would have been difficult.
And We had sent him (as messenger) to one hundred thousand, or more.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
It was said in verse 147: Y); وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We had sent him [ as messenger ] to one hundred thousand, or more). A difficulty may arise here. Is it not that Allah Ta’ ala is Knowing and Aware? Why would He have to express the doubt that the number of those people was 'one hundred thousand, or more?' It can be answered by saying that this statement has been made in congruity with the view of common people, that is, if an average person would have seen them, he would have said that their number is one hundred thousand or somewhat more than that (Mazhari). Maulana Ashraf ` Ali Thanavi (رح) has said that nothing is being doubted here in the text itself. They could be called one hundred thousand, and also more than that - for example, if one eliminates the fraction, their number was one hundred thousand, and if the fraction were also taken into account, it would be more than one hundred thousand. (Bayan-ul-Qur’ an)
37:148
فَاٰمَنُوْا فَمَتَّعْنٰهُمْ اِلٰی حِیْنٍ
So, they believed, then, We let them enjoy for a time.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The expression: إِلَىٰ حِينٍ (ila hin: for a time) in: فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ ([ 147] So, they believed, then, We let them enjoy for a time.- 148) means that as long as they did not revert to their kufr and shirk, no punishment visited them.
Exposing the fraud of the Qadyani imposter
It has already been demonstrated in the Tafsir of Surah Yunus (علیہ السلام) (Ma’ ariful-Qur’ an, English, Volume IV), and it is clear from this verse too, that the reason why the punishment due to visit the people of Sayyidna Yunus (علیہ السلام) was averted was that his people had started believing on time - before it actually materialized. This puts the fraudulent claim of Mirza Ghulam Ahmad Qadiani (the false pretender to prophethood from Qadian located in Punjab, now called Haryana in India) when he had challenged his adversaries that, should they continue to oppose him, it stood decreed that Divine punishment would descend upon them by such and such time. But, quite conversely, the adversaries became stronger and more vocal, yet the punishment never came. At that time, iii order to salvage himself out from the disgrace of failure, the Qadiani imposter started saying that since his adversaries were really scared in their hearts, therefore, this punishment stood removed from them - as it had stood removed from the people of Sayyidna Yunus (علیہ السلام) . But, this verse of the noble Qur'an declares this interpretation to be false and rejected. The reason is that the people of Sayyidna Yunus (علیہ السلام) had stayed safe from the punishment because of their 'iman, belief and faith. Contrary to this was the case of the adversaries of Mirza Ghulam Ahmad of Qadian - not only that they did not believe in him, in fact, their struggle against him gained more strength and momentum.
So ask them, “Does your Lord have daughters while they have sons?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Events relating to the noble prophets described earlier provided some good counsel and some lessons to learn. Now, once again, the text turns to the essential subject of the affirmation of pure monotheism (tauhid) and the refutation of ascribing partners to the pristine divinity of Allah (shirk). Then, described at this particular place is the shirk of a particular kind. The disbelievers of Arabia believed that angels were the daughters of Allah Ta’ ala, and the daughters of the chieftains of Jinns were the mothers of angels. According to ` Allamah Whidi, this belief was not restricted to the Quraish alone. It also prevailed among the tribes of Juhainah, Banu Salamah, Banu Khuza'ah and Banu Malih (Tafsir Kabir, p. 112, v. 7)
In verses beginning with: فَاستَفتِھِم (So ask them... -149) and ending at: إِن كُنتُمْ صَادِقِينَ (if you are truthful - 157), arguments have been given in support of the refutation of this belief of the disbelievers of Arabia. In gist, it has been said here: To begin with, this belief of yours is totally wrong in terms of your own recognized practice and customs, since you yourself regard daughters to be a source of shame. Now, what is a source of shame for you personally, how could this thing be proved to be good for Allah Ta’ ala? Then, you have declared angels to be daughters of Allah. What proof do you have for saying so? There could be three kinds of arguments to prove a claim: (1) Observation (2) Report, that is, the saying of an entity or person whose veracity is established and (3) Reason. As far as observation is concerned, it is obvious that you have just not seen Allah Ta’ ala creating angels that could have given you the knowledge of the gender of angels. Therefore, you have no proof from observation with you. When it was said: أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or, did We create the angels as females while they were witnessing? - 150), this is what it means. As for a reported proof, you do not have that too because one only goes by the word of people who are trustworthy and whose veracity is well established. Quite contrary to this, there are those who hold this kind of belief but they are liars. Nothing they say can be a binding argument. When it was said: أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ (Beware! They are the ones who, by way of a lie of theirs, [ have the audacity to ] say, Allah has children" - and they are absolute liars - 151, 152), this is what it means. As for the rational argument, even that does not go in your favor because, in your view, daughters have a lower status as compared to that of the sons. Now, think of the great Being of Allah that holds the superior most status in the entire universe - how can this superior most Being like to have something of a lower status? When it was said: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Is it that Allah has chosen daughters (for Himself) instead of sons? - 153), this is what it means. Now, this leaves only one likelihood unexplored - may be, you have been blessed with some scripture from the heavens through the medium of revelation (wahy) in which you have been asked to believe as you do. So, if this be the case, come out and show us the proof - where is that revelation and where is that Book? When it was said: أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ (Or, is it that there is some open authority with you? Then bring your book if you are truthful - 156, 157) this is what it means.
An ilzami (الزامی) answer (based on adversary's assumption) is more appropriate for the obstinate
From these verses we learn that it is more appropriate to tackle people bent on obstinacy with an ilzami response. An ilzami response means that their claim should be refuted through the analogy of some other view of things they themselves have. In doing so, it is never necessary to concede that we too subscribe to this other view, in fact, there could be occasion when that other view is also incorrect. But, it is only to drive some sense into the obstinate adversary that it is put to use functionally. Here, to refute their belief, Allah Ta’ ala has used their own view that the existence of daughters is a cause of disgrace. It is obvious that it does not mean that it is so with Allah Ta’ ala as well, nor does it mean that, had they called angels 'sons of God' rather than 'daughters of God,' it would have been correct. In fact, this is an ilzami response, and its aim is to refute their belief by citing their own claims. Otherwise, the real response to beliefs of this nature is no other but that which finds mention in the noble Qur'an itself - that Allah Ta’ ala is independent and need-free and neither does He need any children, nor does it befit His Most Exalted State of Being.
Or, had We created angels as females while they were witnessing?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Events relating to the noble prophets described earlier provided some good counsel and some lessons to learn. Now, once again, the text turns to the essential subject of the affirmation of pure monotheism (tauhid) and the refutation of ascribing partners to the pristine divinity of Allah (shirk). Then, described at this particular place is the shirk of a particular kind. The disbelievers of Arabia believed that angels were the daughters of Allah Ta’ ala, and the daughters of the chieftains of Jinns were the mothers of angels. According to ` Allamah Whidi, this belief was not restricted to the Quraish alone. It also prevailed among the tribes of Juhainah, Banu Salamah, Banu Khuza'ah and Banu Malih (Tafsir Kabir, p. 112, v. 7)
In verses beginning with: فَاستَفتِھِم (So ask them... -149) and ending at: إِن كُنتُمْ صَادِقِينَ (if you are truthful - 157), arguments have been given in support of the refutation of this belief of the disbelievers of Arabia. In gist, it has been said here: To begin with, this belief of yours is totally wrong in terms of your own recognized practice and customs, since you yourself regard daughters to be a source of shame. Now, what is a source of shame for you personally, how could this thing be proved to be good for Allah Ta’ ala? Then, you have declared angels to be daughters of Allah. What proof do you have for saying so? There could be three kinds of arguments to prove a claim: (1) Observation (2) Report, that is, the saying of an entity or person whose veracity is established and (3) Reason. As far as observation is concerned, it is obvious that you have just not seen Allah Ta’ ala creating angels that could have given you the knowledge of the gender of angels. Therefore, you have no proof from observation with you. When it was said: أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or, did We create the angels as females while they were witnessing? - 150), this is what it means. As for a reported proof, you do not have that too because one only goes by the word of people who are trustworthy and whose veracity is well established. Quite contrary to this, there are those who hold this kind of belief but they are liars. Nothing they say can be a binding argument. When it was said: أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ (Beware! They are the ones who, by way of a lie of theirs, [ have the audacity to ] say, Allah has children" - and they are absolute liars - 151, 152), this is what it means. As for the rational argument, even that does not go in your favor because, in your view, daughters have a lower status as compared to that of the sons. Now, think of the great Being of Allah that holds the superior most status in the entire universe - how can this superior most Being like to have something of a lower status? When it was said: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Is it that Allah has chosen daughters (for Himself) instead of sons? - 153), this is what it means. Now, this leaves only one likelihood unexplored - may be, you have been blessed with some scripture from the heavens through the medium of revelation (wahy) in which you have been asked to believe as you do. So, if this be the case, come out and show us the proof - where is that revelation and where is that Book? When it was said: أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ (Or, is it that there is some open authority with you? Then bring your book if you are truthful - 156, 157) this is what it means.
An ilzami (الزامی) answer (based on adversary's assumption) is more appropriate for the obstinate
From these verses we learn that it is more appropriate to tackle people bent on obstinacy with an ilzami response. An ilzami response means that their claim should be refuted through the analogy of some other view of things they themselves have. In doing so, it is never necessary to concede that we too subscribe to this other view, in fact, there could be occasion when that other view is also incorrect. But, it is only to drive some sense into the obstinate adversary that it is put to use functionally. Here, to refute their belief, Allah Ta’ ala has used their own view that the existence of daughters is a cause of disgrace. It is obvious that it does not mean that it is so with Allah Ta’ ala as well, nor does it mean that, had they called angels 'sons of God' rather than 'daughters of God,' it would have been correct. In fact, this is an ilzami response, and its aim is to refute their belief by citing their own claims. Otherwise, the real response to beliefs of this nature is no other but that which finds mention in the noble Qur'an itself - that Allah Ta’ ala is independent and need-free and neither does He need any children, nor does it befit His Most Exalted State of Being.
37:151
اَلَاۤ اِنَّهُمْ مِّنْ اِفْكِهِمْ لَیَقُوْلُوْنَ
Beware! They are the ones who, by way of a lie of theirs, (have the audacity to) say,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Events relating to the noble prophets described earlier provided some good counsel and some lessons to learn. Now, once again, the text turns to the essential subject of the affirmation of pure monotheism (tauhid) and the refutation of ascribing partners to the pristine divinity of Allah (shirk). Then, described at this particular place is the shirk of a particular kind. The disbelievers of Arabia believed that angels were the daughters of Allah Ta’ ala, and the daughters of the chieftains of Jinns were the mothers of angels. According to ` Allamah Whidi, this belief was not restricted to the Quraish alone. It also prevailed among the tribes of Juhainah, Banu Salamah, Banu Khuza'ah and Banu Malih (Tafsir Kabir, p. 112, v. 7)
In verses beginning with: فَاستَفتِھِم (So ask them... -149) and ending at: إِن كُنتُمْ صَادِقِينَ (if you are truthful - 157), arguments have been given in support of the refutation of this belief of the disbelievers of Arabia. In gist, it has been said here: To begin with, this belief of yours is totally wrong in terms of your own recognized practice and customs, since you yourself regard daughters to be a source of shame. Now, what is a source of shame for you personally, how could this thing be proved to be good for Allah Ta’ ala? Then, you have declared angels to be daughters of Allah. What proof do you have for saying so? There could be three kinds of arguments to prove a claim: (1) Observation (2) Report, that is, the saying of an entity or person whose veracity is established and (3) Reason. As far as observation is concerned, it is obvious that you have just not seen Allah Ta’ ala creating angels that could have given you the knowledge of the gender of angels. Therefore, you have no proof from observation with you. When it was said: أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or, did We create the angels as females while they were witnessing? - 150), this is what it means. As for a reported proof, you do not have that too because one only goes by the word of people who are trustworthy and whose veracity is well established. Quite contrary to this, there are those who hold this kind of belief but they are liars. Nothing they say can be a binding argument. When it was said: أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ (Beware! They are the ones who, by way of a lie of theirs, [ have the audacity to ] say, Allah has children" - and they are absolute liars - 151, 152), this is what it means. As for the rational argument, even that does not go in your favor because, in your view, daughters have a lower status as compared to that of the sons. Now, think of the great Being of Allah that holds the superior most status in the entire universe - how can this superior most Being like to have something of a lower status? When it was said: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Is it that Allah has chosen daughters (for Himself) instead of sons? - 153), this is what it means. Now, this leaves only one likelihood unexplored - may be, you have been blessed with some scripture from the heavens through the medium of revelation (wahy) in which you have been asked to believe as you do. So, if this be the case, come out and show us the proof - where is that revelation and where is that Book? When it was said: أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ (Or, is it that there is some open authority with you? Then bring your book if you are truthful - 156, 157) this is what it means.
An ilzami (الزامی) answer (based on adversary's assumption) is more appropriate for the obstinate
From these verses we learn that it is more appropriate to tackle people bent on obstinacy with an ilzami response. An ilzami response means that their claim should be refuted through the analogy of some other view of things they themselves have. In doing so, it is never necessary to concede that we too subscribe to this other view, in fact, there could be occasion when that other view is also incorrect. But, it is only to drive some sense into the obstinate adversary that it is put to use functionally. Here, to refute their belief, Allah Ta’ ala has used their own view that the existence of daughters is a cause of disgrace. It is obvious that it does not mean that it is so with Allah Ta’ ala as well, nor does it mean that, had they called angels 'sons of God' rather than 'daughters of God,' it would have been correct. In fact, this is an ilzami response, and its aim is to refute their belief by citing their own claims. Otherwise, the real response to beliefs of this nature is no other but that which finds mention in the noble Qur'an itself - that Allah Ta’ ala is independent and need-free and neither does He need any children, nor does it befit His Most Exalted State of Being.
37:152
وَلَدَ اللّٰهُ ۙ وَاِنَّهُمْ لَكٰذِبُوْنَ
“Allah has children” - and they are absolute liars.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Events relating to the noble prophets described earlier provided some good counsel and some lessons to learn. Now, once again, the text turns to the essential subject of the affirmation of pure monotheism (tauhid) and the refutation of ascribing partners to the pristine divinity of Allah (shirk). Then, described at this particular place is the shirk of a particular kind. The disbelievers of Arabia believed that angels were the daughters of Allah Ta’ ala, and the daughters of the chieftains of Jinns were the mothers of angels. According to ` Allamah Whidi, this belief was not restricted to the Quraish alone. It also prevailed among the tribes of Juhainah, Banu Salamah, Banu Khuza'ah and Banu Malih (Tafsir Kabir, p. 112, v. 7)
In verses beginning with: فَاستَفتِھِم (So ask them... -149) and ending at: إِن كُنتُمْ صَادِقِينَ (if you are truthful - 157), arguments have been given in support of the refutation of this belief of the disbelievers of Arabia. In gist, it has been said here: To begin with, this belief of yours is totally wrong in terms of your own recognized practice and customs, since you yourself regard daughters to be a source of shame. Now, what is a source of shame for you personally, how could this thing be proved to be good for Allah Ta’ ala? Then, you have declared angels to be daughters of Allah. What proof do you have for saying so? There could be three kinds of arguments to prove a claim: (1) Observation (2) Report, that is, the saying of an entity or person whose veracity is established and (3) Reason. As far as observation is concerned, it is obvious that you have just not seen Allah Ta’ ala creating angels that could have given you the knowledge of the gender of angels. Therefore, you have no proof from observation with you. When it was said: أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or, did We create the angels as females while they were witnessing? - 150), this is what it means. As for a reported proof, you do not have that too because one only goes by the word of people who are trustworthy and whose veracity is well established. Quite contrary to this, there are those who hold this kind of belief but they are liars. Nothing they say can be a binding argument. When it was said: أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ (Beware! They are the ones who, by way of a lie of theirs, [ have the audacity to ] say, Allah has children" - and they are absolute liars - 151, 152), this is what it means. As for the rational argument, even that does not go in your favor because, in your view, daughters have a lower status as compared to that of the sons. Now, think of the great Being of Allah that holds the superior most status in the entire universe - how can this superior most Being like to have something of a lower status? When it was said: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Is it that Allah has chosen daughters (for Himself) instead of sons? - 153), this is what it means. Now, this leaves only one likelihood unexplored - may be, you have been blessed with some scripture from the heavens through the medium of revelation (wahy) in which you have been asked to believe as you do. So, if this be the case, come out and show us the proof - where is that revelation and where is that Book? When it was said: أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ (Or, is it that there is some open authority with you? Then bring your book if you are truthful - 156, 157) this is what it means.
An ilzami (الزامی) answer (based on adversary's assumption) is more appropriate for the obstinate
From these verses we learn that it is more appropriate to tackle people bent on obstinacy with an ilzami response. An ilzami response means that their claim should be refuted through the analogy of some other view of things they themselves have. In doing so, it is never necessary to concede that we too subscribe to this other view, in fact, there could be occasion when that other view is also incorrect. But, it is only to drive some sense into the obstinate adversary that it is put to use functionally. Here, to refute their belief, Allah Ta’ ala has used their own view that the existence of daughters is a cause of disgrace. It is obvious that it does not mean that it is so with Allah Ta’ ala as well, nor does it mean that, had they called angels 'sons of God' rather than 'daughters of God,' it would have been correct. In fact, this is an ilzami response, and its aim is to refute their belief by citing their own claims. Otherwise, the real response to beliefs of this nature is no other but that which finds mention in the noble Qur'an itself - that Allah Ta’ ala is independent and need-free and neither does He need any children, nor does it befit His Most Exalted State of Being.
37:153
اَصْطَفَی الْبَنَاتِ عَلَی الْبَنِیْنَ
Is it that Allah has chosen daughters (for Himself) instead of sons?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Events relating to the noble prophets described earlier provided some good counsel and some lessons to learn. Now, once again, the text turns to the essential subject of the affirmation of pure monotheism (tauhid) and the refutation of ascribing partners to the pristine divinity of Allah (shirk). Then, described at this particular place is the shirk of a particular kind. The disbelievers of Arabia believed that angels were the daughters of Allah Ta’ ala, and the daughters of the chieftains of Jinns were the mothers of angels. According to ` Allamah Whidi, this belief was not restricted to the Quraish alone. It also prevailed among the tribes of Juhainah, Banu Salamah, Banu Khuza'ah and Banu Malih (Tafsir Kabir, p. 112, v. 7)
In verses beginning with: فَاستَفتِھِم (So ask them... -149) and ending at: إِن كُنتُمْ صَادِقِينَ (if you are truthful - 157), arguments have been given in support of the refutation of this belief of the disbelievers of Arabia. In gist, it has been said here: To begin with, this belief of yours is totally wrong in terms of your own recognized practice and customs, since you yourself regard daughters to be a source of shame. Now, what is a source of shame for you personally, how could this thing be proved to be good for Allah Ta’ ala? Then, you have declared angels to be daughters of Allah. What proof do you have for saying so? There could be three kinds of arguments to prove a claim: (1) Observation (2) Report, that is, the saying of an entity or person whose veracity is established and (3) Reason. As far as observation is concerned, it is obvious that you have just not seen Allah Ta’ ala creating angels that could have given you the knowledge of the gender of angels. Therefore, you have no proof from observation with you. When it was said: أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or, did We create the angels as females while they were witnessing? - 150), this is what it means. As for a reported proof, you do not have that too because one only goes by the word of people who are trustworthy and whose veracity is well established. Quite contrary to this, there are those who hold this kind of belief but they are liars. Nothing they say can be a binding argument. When it was said: أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ (Beware! They are the ones who, by way of a lie of theirs, [ have the audacity to ] say, Allah has children" - and they are absolute liars - 151, 152), this is what it means. As for the rational argument, even that does not go in your favor because, in your view, daughters have a lower status as compared to that of the sons. Now, think of the great Being of Allah that holds the superior most status in the entire universe - how can this superior most Being like to have something of a lower status? When it was said: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Is it that Allah has chosen daughters (for Himself) instead of sons? - 153), this is what it means. Now, this leaves only one likelihood unexplored - may be, you have been blessed with some scripture from the heavens through the medium of revelation (wahy) in which you have been asked to believe as you do. So, if this be the case, come out and show us the proof - where is that revelation and where is that Book? When it was said: أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ (Or, is it that there is some open authority with you? Then bring your book if you are truthful - 156, 157) this is what it means.
An ilzami (الزامی) answer (based on adversary's assumption) is more appropriate for the obstinate
From these verses we learn that it is more appropriate to tackle people bent on obstinacy with an ilzami response. An ilzami response means that their claim should be refuted through the analogy of some other view of things they themselves have. In doing so, it is never necessary to concede that we too subscribe to this other view, in fact, there could be occasion when that other view is also incorrect. But, it is only to drive some sense into the obstinate adversary that it is put to use functionally. Here, to refute their belief, Allah Ta’ ala has used their own view that the existence of daughters is a cause of disgrace. It is obvious that it does not mean that it is so with Allah Ta’ ala as well, nor does it mean that, had they called angels 'sons of God' rather than 'daughters of God,' it would have been correct. In fact, this is an ilzami response, and its aim is to refute their belief by citing their own claims. Otherwise, the real response to beliefs of this nature is no other but that which finds mention in the noble Qur'an itself - that Allah Ta’ ala is independent and need-free and neither does He need any children, nor does it befit His Most Exalted State of Being.
37:154
مَا لَكُمْ ۫ كَیْفَ تَحْكُمُوْنَ
What is the matter with you? How (arbitrarily) do you judge?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Events relating to the noble prophets described earlier provided some good counsel and some lessons to learn. Now, once again, the text turns to the essential subject of the affirmation of pure monotheism (tauhid) and the refutation of ascribing partners to the pristine divinity of Allah (shirk). Then, described at this particular place is the shirk of a particular kind. The disbelievers of Arabia believed that angels were the daughters of Allah Ta’ ala, and the daughters of the chieftains of Jinns were the mothers of angels. According to ` Allamah Whidi, this belief was not restricted to the Quraish alone. It also prevailed among the tribes of Juhainah, Banu Salamah, Banu Khuza'ah and Banu Malih (Tafsir Kabir, p. 112, v. 7)
In verses beginning with: فَاستَفتِھِم (So ask them... -149) and ending at: إِن كُنتُمْ صَادِقِينَ (if you are truthful - 157), arguments have been given in support of the refutation of this belief of the disbelievers of Arabia. In gist, it has been said here: To begin with, this belief of yours is totally wrong in terms of your own recognized practice and customs, since you yourself regard daughters to be a source of shame. Now, what is a source of shame for you personally, how could this thing be proved to be good for Allah Ta’ ala? Then, you have declared angels to be daughters of Allah. What proof do you have for saying so? There could be three kinds of arguments to prove a claim: (1) Observation (2) Report, that is, the saying of an entity or person whose veracity is established and (3) Reason. As far as observation is concerned, it is obvious that you have just not seen Allah Ta’ ala creating angels that could have given you the knowledge of the gender of angels. Therefore, you have no proof from observation with you. When it was said: أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or, did We create the angels as females while they were witnessing? - 150), this is what it means. As for a reported proof, you do not have that too because one only goes by the word of people who are trustworthy and whose veracity is well established. Quite contrary to this, there are those who hold this kind of belief but they are liars. Nothing they say can be a binding argument. When it was said: أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ (Beware! They are the ones who, by way of a lie of theirs, [ have the audacity to ] say, Allah has children" - and they are absolute liars - 151, 152), this is what it means. As for the rational argument, even that does not go in your favor because, in your view, daughters have a lower status as compared to that of the sons. Now, think of the great Being of Allah that holds the superior most status in the entire universe - how can this superior most Being like to have something of a lower status? When it was said: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Is it that Allah has chosen daughters (for Himself) instead of sons? - 153), this is what it means. Now, this leaves only one likelihood unexplored - may be, you have been blessed with some scripture from the heavens through the medium of revelation (wahy) in which you have been asked to believe as you do. So, if this be the case, come out and show us the proof - where is that revelation and where is that Book? When it was said: أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ (Or, is it that there is some open authority with you? Then bring your book if you are truthful - 156, 157) this is what it means.
An ilzami (الزامی) answer (based on adversary's assumption) is more appropriate for the obstinate
From these verses we learn that it is more appropriate to tackle people bent on obstinacy with an ilzami response. An ilzami response means that their claim should be refuted through the analogy of some other view of things they themselves have. In doing so, it is never necessary to concede that we too subscribe to this other view, in fact, there could be occasion when that other view is also incorrect. But, it is only to drive some sense into the obstinate adversary that it is put to use functionally. Here, to refute their belief, Allah Ta’ ala has used their own view that the existence of daughters is a cause of disgrace. It is obvious that it does not mean that it is so with Allah Ta’ ala as well, nor does it mean that, had they called angels 'sons of God' rather than 'daughters of God,' it would have been correct. In fact, this is an ilzami response, and its aim is to refute their belief by citing their own claims. Otherwise, the real response to beliefs of this nature is no other but that which finds mention in the noble Qur'an itself - that Allah Ta’ ala is independent and need-free and neither does He need any children, nor does it befit His Most Exalted State of Being.
37:155
اَفَلَا تَذَكَّرُوْنَ
Then, is it that you do not think about it?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Events relating to the noble prophets described earlier provided some good counsel and some lessons to learn. Now, once again, the text turns to the essential subject of the affirmation of pure monotheism (tauhid) and the refutation of ascribing partners to the pristine divinity of Allah (shirk). Then, described at this particular place is the shirk of a particular kind. The disbelievers of Arabia believed that angels were the daughters of Allah Ta’ ala, and the daughters of the chieftains of Jinns were the mothers of angels. According to ` Allamah Whidi, this belief was not restricted to the Quraish alone. It also prevailed among the tribes of Juhainah, Banu Salamah, Banu Khuza'ah and Banu Malih (Tafsir Kabir, p. 112, v. 7)
In verses beginning with: فَاستَفتِھِم (So ask them... -149) and ending at: إِن كُنتُمْ صَادِقِينَ (if you are truthful - 157), arguments have been given in support of the refutation of this belief of the disbelievers of Arabia. In gist, it has been said here: To begin with, this belief of yours is totally wrong in terms of your own recognized practice and customs, since you yourself regard daughters to be a source of shame. Now, what is a source of shame for you personally, how could this thing be proved to be good for Allah Ta’ ala? Then, you have declared angels to be daughters of Allah. What proof do you have for saying so? There could be three kinds of arguments to prove a claim: (1) Observation (2) Report, that is, the saying of an entity or person whose veracity is established and (3) Reason. As far as observation is concerned, it is obvious that you have just not seen Allah Ta’ ala creating angels that could have given you the knowledge of the gender of angels. Therefore, you have no proof from observation with you. When it was said: أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or, did We create the angels as females while they were witnessing? - 150), this is what it means. As for a reported proof, you do not have that too because one only goes by the word of people who are trustworthy and whose veracity is well established. Quite contrary to this, there are those who hold this kind of belief but they are liars. Nothing they say can be a binding argument. When it was said: أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ (Beware! They are the ones who, by way of a lie of theirs, [ have the audacity to ] say, Allah has children" - and they are absolute liars - 151, 152), this is what it means. As for the rational argument, even that does not go in your favor because, in your view, daughters have a lower status as compared to that of the sons. Now, think of the great Being of Allah that holds the superior most status in the entire universe - how can this superior most Being like to have something of a lower status? When it was said: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Is it that Allah has chosen daughters (for Himself) instead of sons? - 153), this is what it means. Now, this leaves only one likelihood unexplored - may be, you have been blessed with some scripture from the heavens through the medium of revelation (wahy) in which you have been asked to believe as you do. So, if this be the case, come out and show us the proof - where is that revelation and where is that Book? When it was said: أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ (Or, is it that there is some open authority with you? Then bring your book if you are truthful - 156, 157) this is what it means.
An ilzami (الزامی) answer (based on adversary's assumption) is more appropriate for the obstinate
From these verses we learn that it is more appropriate to tackle people bent on obstinacy with an ilzami response. An ilzami response means that their claim should be refuted through the analogy of some other view of things they themselves have. In doing so, it is never necessary to concede that we too subscribe to this other view, in fact, there could be occasion when that other view is also incorrect. But, it is only to drive some sense into the obstinate adversary that it is put to use functionally. Here, to refute their belief, Allah Ta’ ala has used their own view that the existence of daughters is a cause of disgrace. It is obvious that it does not mean that it is so with Allah Ta’ ala as well, nor does it mean that, had they called angels 'sons of God' rather than 'daughters of God,' it would have been correct. In fact, this is an ilzami response, and its aim is to refute their belief by citing their own claims. Otherwise, the real response to beliefs of this nature is no other but that which finds mention in the noble Qur'an itself - that Allah Ta’ ala is independent and need-free and neither does He need any children, nor does it befit His Most Exalted State of Being.
37:156
اَمْ لَكُمْ سُلْطٰنٌ مُّبِیْنٌ
Or, is it that there is some open authority with you?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Events relating to the noble prophets described earlier provided some good counsel and some lessons to learn. Now, once again, the text turns to the essential subject of the affirmation of pure monotheism (tauhid) and the refutation of ascribing partners to the pristine divinity of Allah (shirk). Then, described at this particular place is the shirk of a particular kind. The disbelievers of Arabia believed that angels were the daughters of Allah Ta’ ala, and the daughters of the chieftains of Jinns were the mothers of angels. According to ` Allamah Whidi, this belief was not restricted to the Quraish alone. It also prevailed among the tribes of Juhainah, Banu Salamah, Banu Khuza'ah and Banu Malih (Tafsir Kabir, p. 112, v. 7)
In verses beginning with: فَاستَفتِھِم (So ask them... -149) and ending at: إِن كُنتُمْ صَادِقِينَ (if you are truthful - 157), arguments have been given in support of the refutation of this belief of the disbelievers of Arabia. In gist, it has been said here: To begin with, this belief of yours is totally wrong in terms of your own recognized practice and customs, since you yourself regard daughters to be a source of shame. Now, what is a source of shame for you personally, how could this thing be proved to be good for Allah Ta’ ala? Then, you have declared angels to be daughters of Allah. What proof do you have for saying so? There could be three kinds of arguments to prove a claim: (1) Observation (2) Report, that is, the saying of an entity or person whose veracity is established and (3) Reason. As far as observation is concerned, it is obvious that you have just not seen Allah Ta’ ala creating angels that could have given you the knowledge of the gender of angels. Therefore, you have no proof from observation with you. When it was said: أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or, did We create the angels as females while they were witnessing? - 150), this is what it means. As for a reported proof, you do not have that too because one only goes by the word of people who are trustworthy and whose veracity is well established. Quite contrary to this, there are those who hold this kind of belief but they are liars. Nothing they say can be a binding argument. When it was said: أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ (Beware! They are the ones who, by way of a lie of theirs, [ have the audacity to ] say, Allah has children" - and they are absolute liars - 151, 152), this is what it means. As for the rational argument, even that does not go in your favor because, in your view, daughters have a lower status as compared to that of the sons. Now, think of the great Being of Allah that holds the superior most status in the entire universe - how can this superior most Being like to have something of a lower status? When it was said: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Is it that Allah has chosen daughters (for Himself) instead of sons? - 153), this is what it means. Now, this leaves only one likelihood unexplored - may be, you have been blessed with some scripture from the heavens through the medium of revelation (wahy) in which you have been asked to believe as you do. So, if this be the case, come out and show us the proof - where is that revelation and where is that Book? When it was said: أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ (Or, is it that there is some open authority with you? Then bring your book if you are truthful - 156, 157) this is what it means.
An ilzami (الزامی) answer (based on adversary's assumption) is more appropriate for the obstinate
From these verses we learn that it is more appropriate to tackle people bent on obstinacy with an ilzami response. An ilzami response means that their claim should be refuted through the analogy of some other view of things they themselves have. In doing so, it is never necessary to concede that we too subscribe to this other view, in fact, there could be occasion when that other view is also incorrect. But, it is only to drive some sense into the obstinate adversary that it is put to use functionally. Here, to refute their belief, Allah Ta’ ala has used their own view that the existence of daughters is a cause of disgrace. It is obvious that it does not mean that it is so with Allah Ta’ ala as well, nor does it mean that, had they called angels 'sons of God' rather than 'daughters of God,' it would have been correct. In fact, this is an ilzami response, and its aim is to refute their belief by citing their own claims. Otherwise, the real response to beliefs of this nature is no other but that which finds mention in the noble Qur'an itself - that Allah Ta’ ala is independent and need-free and neither does He need any children, nor does it befit His Most Exalted State of Being.
37:157
فَاْتُوْا بِكِتٰبِكُمْ اِنْ كُنْتُمْ صٰدِقِیْنَ
Then bring your book, if you are truthful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Events relating to the noble prophets described earlier provided some good counsel and some lessons to learn. Now, once again, the text turns to the essential subject of the affirmation of pure monotheism (tauhid) and the refutation of ascribing partners to the pristine divinity of Allah (shirk). Then, described at this particular place is the shirk of a particular kind. The disbelievers of Arabia believed that angels were the daughters of Allah Ta’ ala, and the daughters of the chieftains of Jinns were the mothers of angels. According to ` Allamah Whidi, this belief was not restricted to the Quraish alone. It also prevailed among the tribes of Juhainah, Banu Salamah, Banu Khuza'ah and Banu Malih (Tafsir Kabir, p. 112, v. 7)
In verses beginning with: فَاستَفتِھِم (So ask them... -149) and ending at: إِن كُنتُمْ صَادِقِينَ (if you are truthful - 157), arguments have been given in support of the refutation of this belief of the disbelievers of Arabia. In gist, it has been said here: To begin with, this belief of yours is totally wrong in terms of your own recognized practice and customs, since you yourself regard daughters to be a source of shame. Now, what is a source of shame for you personally, how could this thing be proved to be good for Allah Ta’ ala? Then, you have declared angels to be daughters of Allah. What proof do you have for saying so? There could be three kinds of arguments to prove a claim: (1) Observation (2) Report, that is, the saying of an entity or person whose veracity is established and (3) Reason. As far as observation is concerned, it is obvious that you have just not seen Allah Ta’ ala creating angels that could have given you the knowledge of the gender of angels. Therefore, you have no proof from observation with you. When it was said: أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or, did We create the angels as females while they were witnessing? - 150), this is what it means. As for a reported proof, you do not have that too because one only goes by the word of people who are trustworthy and whose veracity is well established. Quite contrary to this, there are those who hold this kind of belief but they are liars. Nothing they say can be a binding argument. When it was said: أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ (Beware! They are the ones who, by way of a lie of theirs, [ have the audacity to ] say, Allah has children" - and they are absolute liars - 151, 152), this is what it means. As for the rational argument, even that does not go in your favor because, in your view, daughters have a lower status as compared to that of the sons. Now, think of the great Being of Allah that holds the superior most status in the entire universe - how can this superior most Being like to have something of a lower status? When it was said: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Is it that Allah has chosen daughters (for Himself) instead of sons? - 153), this is what it means. Now, this leaves only one likelihood unexplored - may be, you have been blessed with some scripture from the heavens through the medium of revelation (wahy) in which you have been asked to believe as you do. So, if this be the case, come out and show us the proof - where is that revelation and where is that Book? When it was said: أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ (Or, is it that there is some open authority with you? Then bring your book if you are truthful - 156, 157) this is what it means.
An ilzami (الزامی) answer (based on adversary's assumption) is more appropriate for the obstinate
From these verses we learn that it is more appropriate to tackle people bent on obstinacy with an ilzami response. An ilzami response means that their claim should be refuted through the analogy of some other view of things they themselves have. In doing so, it is never necessary to concede that we too subscribe to this other view, in fact, there could be occasion when that other view is also incorrect. But, it is only to drive some sense into the obstinate adversary that it is put to use functionally. Here, to refute their belief, Allah Ta’ ala has used their own view that the existence of daughters is a cause of disgrace. It is obvious that it does not mean that it is so with Allah Ta’ ala as well, nor does it mean that, had they called angels 'sons of God' rather than 'daughters of God,' it would have been correct. In fact, this is an ilzami response, and its aim is to refute their belief by citing their own claims. Otherwise, the real response to beliefs of this nature is no other but that which finds mention in the noble Qur'an itself - that Allah Ta’ ala is independent and need-free and neither does He need any children, nor does it befit His Most Exalted State of Being.
And they have made up between Him (Allah) and the Jinns some kinship, while the Jinns already know that they are bound to be seized.-
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 158, it was said: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have made up between Him and the Jinns some kinship). There are two explanations of this sentence. According to the first Tafsir, this is a description of the false belief held by the Mushriks of Arabia that the daughters of the chieftains of the Jinns are mothers of the angels. As if, God forbid, the daughters of the chieftains of the Jinns have marital relations with Allah Ta’ ala and, as a result of this bond, angels have come to exist. Hence, it appears in an exegetical narration when the Mushriks of Arabia declared angels to be the daughters of Allah, Sayyidna Abu Bakr 4 asked, "Who is their mother?" They said, "Daughters of the Jinns" (Tafsir ibn Kathir, p. 23, v. 4). But, this Tafsir leaves an unresolved difficulty behind: The verse is talking about the attribution of kinship between Allah Ta’ ala and the Jinns, while the marital relationship of a husband and wife is not based on kinship.
For this reason, another Tafsir that has been reported from Sayyidna Ibn ` Abbas, Hasan al-Basri and Dahhak seems to be weightier. According to this Tafsir, some of the people of Arabia also believed that, God forbid, Iblis was a brother to Allah Ta’ ala who was the creator of good while he was the creator of evil. Here, this very false belief has been refuted (please see Tafsir ibn Kathir, Tafsir al-Qurtubi and Tafsir Kabir).
Immediately next within verse 158 it was said: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ 158) ', while the Jinns already know that they are bound to appear (before Him).' Here, 'they' could be referring to the kinds of Mushriks who took Jinns and Shaitans as equals of God, meaning thereby that the Jinns know that these Mushriks will appear before Allah Ta’ ala for being punished, and could also refer to the Jinns themselves. In this situation, the sense of the verse would come to be that 'the Shaitans and Jinns you have taken to be associated with Allah in one or the other form already know very well that they are going to face a terrible fate in the Hereafter. For example, Iblis is perfectly aware of his evil end. Now, someone who himself believes that he has to taste his punishment could hardly be the equal of God and taking him to be so would certainly be a gross lack of good sense.
37:159
سُبْحٰنَ اللّٰهِ عَمَّا یَصِفُوْنَ
-Pure is Allah from what they describe-
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 158, it was said: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have made up between Him and the Jinns some kinship). There are two explanations of this sentence. According to the first Tafsir, this is a description of the false belief held by the Mushriks of Arabia that the daughters of the chieftains of the Jinns are mothers of the angels. As if, God forbid, the daughters of the chieftains of the Jinns have marital relations with Allah Ta’ ala and, as a result of this bond, angels have come to exist. Hence, it appears in an exegetical narration when the Mushriks of Arabia declared angels to be the daughters of Allah, Sayyidna Abu Bakr 4 asked, "Who is their mother?" They said, "Daughters of the Jinns" (Tafsir ibn Kathir, p. 23, v. 4). But, this Tafsir leaves an unresolved difficulty behind: The verse is talking about the attribution of kinship between Allah Ta’ ala and the Jinns, while the marital relationship of a husband and wife is not based on kinship.
For this reason, another Tafsir that has been reported from Sayyidna Ibn ` Abbas, Hasan al-Basri and Dahhak seems to be weightier. According to this Tafsir, some of the people of Arabia also believed that, God forbid, Iblis was a brother to Allah Ta’ ala who was the creator of good while he was the creator of evil. Here, this very false belief has been refuted (please see Tafsir ibn Kathir, Tafsir al-Qurtubi and Tafsir Kabir).
Immediately next within verse 158 it was said: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ 158) ', while the Jinns already know that they are bound to appear (before Him).' Here, 'they' could be referring to the kinds of Mushriks who took Jinns and Shaitans as equals of God, meaning thereby that the Jinns know that these Mushriks will appear before Allah Ta’ ala for being punished, and could also refer to the Jinns themselves. In this situation, the sense of the verse would come to be that 'the Shaitans and Jinns you have taken to be associated with Allah in one or the other form already know very well that they are going to face a terrible fate in the Hereafter. For example, Iblis is perfectly aware of his evil end. Now, someone who himself believes that he has to taste his punishment could hardly be the equal of God and taking him to be so would certainly be a gross lack of good sense.
37:160
اِلَّا عِبَادَ اللّٰهِ الْمُخْلَصِیْنَ
except Allah’s chosen servants.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 158, it was said: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have made up between Him and the Jinns some kinship). There are two explanations of this sentence. According to the first Tafsir, this is a description of the false belief held by the Mushriks of Arabia that the daughters of the chieftains of the Jinns are mothers of the angels. As if, God forbid, the daughters of the chieftains of the Jinns have marital relations with Allah Ta’ ala and, as a result of this bond, angels have come to exist. Hence, it appears in an exegetical narration when the Mushriks of Arabia declared angels to be the daughters of Allah, Sayyidna Abu Bakr 4 asked, "Who is their mother?" They said, "Daughters of the Jinns" (Tafsir ibn Kathir, p. 23, v. 4). But, this Tafsir leaves an unresolved difficulty behind: The verse is talking about the attribution of kinship between Allah Ta’ ala and the Jinns, while the marital relationship of a husband and wife is not based on kinship.
For this reason, another Tafsir that has been reported from Sayyidna Ibn ` Abbas, Hasan al-Basri and Dahhak seems to be weightier. According to this Tafsir, some of the people of Arabia also believed that, God forbid, Iblis was a brother to Allah Ta’ ala who was the creator of good while he was the creator of evil. Here, this very false belief has been refuted (please see Tafsir ibn Kathir, Tafsir al-Qurtubi and Tafsir Kabir).
Immediately next within verse 158 it was said: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ 158) ', while the Jinns already know that they are bound to appear (before Him).' Here, 'they' could be referring to the kinds of Mushriks who took Jinns and Shaitans as equals of God, meaning thereby that the Jinns know that these Mushriks will appear before Allah Ta’ ala for being punished, and could also refer to the Jinns themselves. In this situation, the sense of the verse would come to be that 'the Shaitans and Jinns you have taken to be associated with Allah in one or the other form already know very well that they are going to face a terrible fate in the Hereafter. For example, Iblis is perfectly aware of his evil end. Now, someone who himself believes that he has to taste his punishment could hardly be the equal of God and taking him to be so would certainly be a gross lack of good sense.
37:161
فَاِنَّكُمْ وَمَا تَعْبُدُوْنَ
So, you and those whom you worship,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 158, it was said: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have made up between Him and the Jinns some kinship). There are two explanations of this sentence. According to the first Tafsir, this is a description of the false belief held by the Mushriks of Arabia that the daughters of the chieftains of the Jinns are mothers of the angels. As if, God forbid, the daughters of the chieftains of the Jinns have marital relations with Allah Ta’ ala and, as a result of this bond, angels have come to exist. Hence, it appears in an exegetical narration when the Mushriks of Arabia declared angels to be the daughters of Allah, Sayyidna Abu Bakr 4 asked, "Who is their mother?" They said, "Daughters of the Jinns" (Tafsir ibn Kathir, p. 23, v. 4). But, this Tafsir leaves an unresolved difficulty behind: The verse is talking about the attribution of kinship between Allah Ta’ ala and the Jinns, while the marital relationship of a husband and wife is not based on kinship.
For this reason, another Tafsir that has been reported from Sayyidna Ibn ` Abbas, Hasan al-Basri and Dahhak seems to be weightier. According to this Tafsir, some of the people of Arabia also believed that, God forbid, Iblis was a brother to Allah Ta’ ala who was the creator of good while he was the creator of evil. Here, this very false belief has been refuted (please see Tafsir ibn Kathir, Tafsir al-Qurtubi and Tafsir Kabir).
Immediately next within verse 158 it was said: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ 158) ', while the Jinns already know that they are bound to appear (before Him).' Here, 'they' could be referring to the kinds of Mushriks who took Jinns and Shaitans as equals of God, meaning thereby that the Jinns know that these Mushriks will appear before Allah Ta’ ala for being punished, and could also refer to the Jinns themselves. In this situation, the sense of the verse would come to be that 'the Shaitans and Jinns you have taken to be associated with Allah in one or the other form already know very well that they are going to face a terrible fate in the Hereafter. For example, Iblis is perfectly aware of his evil end. Now, someone who himself believes that he has to taste his punishment could hardly be the equal of God and taking him to be so would certainly be a gross lack of good sense.
37:162
مَاۤ اَنْتُمْ عَلَیْهِ بِفٰتِنِیْنَ
none of you can make anyone turn away from Him (Allah),
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 158, it was said: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have made up between Him and the Jinns some kinship). There are two explanations of this sentence. According to the first Tafsir, this is a description of the false belief held by the Mushriks of Arabia that the daughters of the chieftains of the Jinns are mothers of the angels. As if, God forbid, the daughters of the chieftains of the Jinns have marital relations with Allah Ta’ ala and, as a result of this bond, angels have come to exist. Hence, it appears in an exegetical narration when the Mushriks of Arabia declared angels to be the daughters of Allah, Sayyidna Abu Bakr 4 asked, "Who is their mother?" They said, "Daughters of the Jinns" (Tafsir ibn Kathir, p. 23, v. 4). But, this Tafsir leaves an unresolved difficulty behind: The verse is talking about the attribution of kinship between Allah Ta’ ala and the Jinns, while the marital relationship of a husband and wife is not based on kinship.
For this reason, another Tafsir that has been reported from Sayyidna Ibn ` Abbas, Hasan al-Basri and Dahhak seems to be weightier. According to this Tafsir, some of the people of Arabia also believed that, God forbid, Iblis was a brother to Allah Ta’ ala who was the creator of good while he was the creator of evil. Here, this very false belief has been refuted (please see Tafsir ibn Kathir, Tafsir al-Qurtubi and Tafsir Kabir).
Immediately next within verse 158 it was said: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ 158) ', while the Jinns already know that they are bound to appear (before Him).' Here, 'they' could be referring to the kinds of Mushriks who took Jinns and Shaitans as equals of God, meaning thereby that the Jinns know that these Mushriks will appear before Allah Ta’ ala for being punished, and could also refer to the Jinns themselves. In this situation, the sense of the verse would come to be that 'the Shaitans and Jinns you have taken to be associated with Allah in one or the other form already know very well that they are going to face a terrible fate in the Hereafter. For example, Iblis is perfectly aware of his evil end. Now, someone who himself believes that he has to taste his punishment could hardly be the equal of God and taking him to be so would certainly be a gross lack of good sense.
37:163
اِلَّا مَنْ هُوَ صَالِ الْجَحِیْمِ
except him who is to burn in Jahannam.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 158, it was said: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have made up between Him and the Jinns some kinship). There are two explanations of this sentence. According to the first Tafsir, this is a description of the false belief held by the Mushriks of Arabia that the daughters of the chieftains of the Jinns are mothers of the angels. As if, God forbid, the daughters of the chieftains of the Jinns have marital relations with Allah Ta’ ala and, as a result of this bond, angels have come to exist. Hence, it appears in an exegetical narration when the Mushriks of Arabia declared angels to be the daughters of Allah, Sayyidna Abu Bakr 4 asked, "Who is their mother?" They said, "Daughters of the Jinns" (Tafsir ibn Kathir, p. 23, v. 4). But, this Tafsir leaves an unresolved difficulty behind: The verse is talking about the attribution of kinship between Allah Ta’ ala and the Jinns, while the marital relationship of a husband and wife is not based on kinship.
For this reason, another Tafsir that has been reported from Sayyidna Ibn ` Abbas, Hasan al-Basri and Dahhak seems to be weightier. According to this Tafsir, some of the people of Arabia also believed that, God forbid, Iblis was a brother to Allah Ta’ ala who was the creator of good while he was the creator of evil. Here, this very false belief has been refuted (please see Tafsir ibn Kathir, Tafsir al-Qurtubi and Tafsir Kabir).
Immediately next within verse 158 it was said: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ 158) ', while the Jinns already know that they are bound to appear (before Him).' Here, 'they' could be referring to the kinds of Mushriks who took Jinns and Shaitans as equals of God, meaning thereby that the Jinns know that these Mushriks will appear before Allah Ta’ ala for being punished, and could also refer to the Jinns themselves. In this situation, the sense of the verse would come to be that 'the Shaitans and Jinns you have taken to be associated with Allah in one or the other form already know very well that they are going to face a terrible fate in the Hereafter. For example, Iblis is perfectly aware of his evil end. Now, someone who himself believes that he has to taste his punishment could hardly be the equal of God and taking him to be so would certainly be a gross lack of good sense.
37:164
وَمَا مِنَّاۤ اِلَّا لَهٗ مَقَامٌ مَّعْلُوْمٌ
And (the angels say,) “There is no one among us who does not have a known station,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 158, it was said: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have made up between Him and the Jinns some kinship). There are two explanations of this sentence. According to the first Tafsir, this is a description of the false belief held by the Mushriks of Arabia that the daughters of the chieftains of the Jinns are mothers of the angels. As if, God forbid, the daughters of the chieftains of the Jinns have marital relations with Allah Ta’ ala and, as a result of this bond, angels have come to exist. Hence, it appears in an exegetical narration when the Mushriks of Arabia declared angels to be the daughters of Allah, Sayyidna Abu Bakr 4 asked, "Who is their mother?" They said, "Daughters of the Jinns" (Tafsir ibn Kathir, p. 23, v. 4). But, this Tafsir leaves an unresolved difficulty behind: The verse is talking about the attribution of kinship between Allah Ta’ ala and the Jinns, while the marital relationship of a husband and wife is not based on kinship.
For this reason, another Tafsir that has been reported from Sayyidna Ibn ` Abbas, Hasan al-Basri and Dahhak seems to be weightier. According to this Tafsir, some of the people of Arabia also believed that, God forbid, Iblis was a brother to Allah Ta’ ala who was the creator of good while he was the creator of evil. Here, this very false belief has been refuted (please see Tafsir ibn Kathir, Tafsir al-Qurtubi and Tafsir Kabir).
Immediately next within verse 158 it was said: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ 158) ', while the Jinns already know that they are bound to appear (before Him).' Here, 'they' could be referring to the kinds of Mushriks who took Jinns and Shaitans as equals of God, meaning thereby that the Jinns know that these Mushriks will appear before Allah Ta’ ala for being punished, and could also refer to the Jinns themselves. In this situation, the sense of the verse would come to be that 'the Shaitans and Jinns you have taken to be associated with Allah in one or the other form already know very well that they are going to face a terrible fate in the Hereafter. For example, Iblis is perfectly aware of his evil end. Now, someone who himself believes that he has to taste his punishment could hardly be the equal of God and taking him to be so would certainly be a gross lack of good sense.
37:165
وَّاِنَّا لَنَحْنُ الصَّآفُّوْنَ
and We, surely We, are those who stand in rows
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 158, it was said: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have made up between Him and the Jinns some kinship). There are two explanations of this sentence. According to the first Tafsir, this is a description of the false belief held by the Mushriks of Arabia that the daughters of the chieftains of the Jinns are mothers of the angels. As if, God forbid, the daughters of the chieftains of the Jinns have marital relations with Allah Ta’ ala and, as a result of this bond, angels have come to exist. Hence, it appears in an exegetical narration when the Mushriks of Arabia declared angels to be the daughters of Allah, Sayyidna Abu Bakr 4 asked, "Who is their mother?" They said, "Daughters of the Jinns" (Tafsir ibn Kathir, p. 23, v. 4). But, this Tafsir leaves an unresolved difficulty behind: The verse is talking about the attribution of kinship between Allah Ta’ ala and the Jinns, while the marital relationship of a husband and wife is not based on kinship.
For this reason, another Tafsir that has been reported from Sayyidna Ibn ` Abbas, Hasan al-Basri and Dahhak seems to be weightier. According to this Tafsir, some of the people of Arabia also believed that, God forbid, Iblis was a brother to Allah Ta’ ala who was the creator of good while he was the creator of evil. Here, this very false belief has been refuted (please see Tafsir ibn Kathir, Tafsir al-Qurtubi and Tafsir Kabir).
Immediately next within verse 158 it was said: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ 158) ', while the Jinns already know that they are bound to appear (before Him).' Here, 'they' could be referring to the kinds of Mushriks who took Jinns and Shaitans as equals of God, meaning thereby that the Jinns know that these Mushriks will appear before Allah Ta’ ala for being punished, and could also refer to the Jinns themselves. In this situation, the sense of the verse would come to be that 'the Shaitans and Jinns you have taken to be associated with Allah in one or the other form already know very well that they are going to face a terrible fate in the Hereafter. For example, Iblis is perfectly aware of his evil end. Now, someone who himself believes that he has to taste his punishment could hardly be the equal of God and taking him to be so would certainly be a gross lack of good sense.
37:166
وَاِنَّا لَنَحْنُ الْمُسَبِّحُوْنَ
and We, surely We, are those who proclaim Allah’s purity.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 158, it was said: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have made up between Him and the Jinns some kinship). There are two explanations of this sentence. According to the first Tafsir, this is a description of the false belief held by the Mushriks of Arabia that the daughters of the chieftains of the Jinns are mothers of the angels. As if, God forbid, the daughters of the chieftains of the Jinns have marital relations with Allah Ta’ ala and, as a result of this bond, angels have come to exist. Hence, it appears in an exegetical narration when the Mushriks of Arabia declared angels to be the daughters of Allah, Sayyidna Abu Bakr 4 asked, "Who is their mother?" They said, "Daughters of the Jinns" (Tafsir ibn Kathir, p. 23, v. 4). But, this Tafsir leaves an unresolved difficulty behind: The verse is talking about the attribution of kinship between Allah Ta’ ala and the Jinns, while the marital relationship of a husband and wife is not based on kinship.
For this reason, another Tafsir that has been reported from Sayyidna Ibn ` Abbas, Hasan al-Basri and Dahhak seems to be weightier. According to this Tafsir, some of the people of Arabia also believed that, God forbid, Iblis was a brother to Allah Ta’ ala who was the creator of good while he was the creator of evil. Here, this very false belief has been refuted (please see Tafsir ibn Kathir, Tafsir al-Qurtubi and Tafsir Kabir).
Immediately next within verse 158 it was said: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ 158) ', while the Jinns already know that they are bound to appear (before Him).' Here, 'they' could be referring to the kinds of Mushriks who took Jinns and Shaitans as equals of God, meaning thereby that the Jinns know that these Mushriks will appear before Allah Ta’ ala for being punished, and could also refer to the Jinns themselves. In this situation, the sense of the verse would come to be that 'the Shaitans and Jinns you have taken to be associated with Allah in one or the other form already know very well that they are going to face a terrible fate in the Hereafter. For example, Iblis is perfectly aware of his evil end. Now, someone who himself believes that he has to taste his punishment could hardly be the equal of God and taking him to be so would certainly be a gross lack of good sense.
37:167
وَاِنْ كَانُوْا لَیَقُوْلُوْنَ
And they (the pagans) used to say,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
After having provided proofs of the basic beliefs of Islam, these verses now mention the obstinacy of the disbelievers. It has been said that, before the blessed appearance of the Holy Prophet ﷺ ، these people used to crave for the coming of some prophet from Allah, so that they could follow him. But, when he did come, they started confronting him with a posture of obstinacy and hostility. After that, the Holy Prophet has been comforted that he should not worry about the pain these people cause to him. The time was coming very soon when he will prevail, and his oppressors will be defeated and punished. That this will unfold comprehensively in the Hereafter is already settled, but in the mortal world too, Allah Ta’ ala showed the spectacle that, in every Jihad from the battle of Badr up to the conquest of Makkah, His blessed rasul came out victorious and his adversaries, disgraced.
37:168
لَوْ اَنَّ عِنْدَنَا ذِكْرًا مِّنَ الْاَوَّلِیْنَ
“Had there been a scripture with us like that of the former people,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
After having provided proofs of the basic beliefs of Islam, these verses now mention the obstinacy of the disbelievers. It has been said that, before the blessed appearance of the Holy Prophet ﷺ ، these people used to crave for the coming of some prophet from Allah, so that they could follow him. But, when he did come, they started confronting him with a posture of obstinacy and hostility. After that, the Holy Prophet has been comforted that he should not worry about the pain these people cause to him. The time was coming very soon when he will prevail, and his oppressors will be defeated and punished. That this will unfold comprehensively in the Hereafter is already settled, but in the mortal world too, Allah Ta’ ala showed the spectacle that, in every Jihad from the battle of Badr up to the conquest of Makkah, His blessed rasul came out victorious and his adversaries, disgraced.
37:169
لَكُنَّا عِبَادَ اللّٰهِ الْمُخْلَصِیْنَ
we would have certainly been Allah’s chosen servants.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
After having provided proofs of the basic beliefs of Islam, these verses now mention the obstinacy of the disbelievers. It has been said that, before the blessed appearance of the Holy Prophet ﷺ ، these people used to crave for the coming of some prophet from Allah, so that they could follow him. But, when he did come, they started confronting him with a posture of obstinacy and hostility. After that, the Holy Prophet has been comforted that he should not worry about the pain these people cause to him. The time was coming very soon when he will prevail, and his oppressors will be defeated and punished. That this will unfold comprehensively in the Hereafter is already settled, but in the mortal world too, Allah Ta’ ala showed the spectacle that, in every Jihad from the battle of Badr up to the conquest of Makkah, His blessed rasul came out victorious and his adversaries, disgraced.
37:170
فَكَفَرُوْا بِهٖ فَسَوْفَ یَعْلَمُوْنَ
Then (once the divine book came to them,) they disbelieved in it. So, very soon they will come to know.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
After having provided proofs of the basic beliefs of Islam, these verses now mention the obstinacy of the disbelievers. It has been said that, before the blessed appearance of the Holy Prophet ﷺ ، these people used to crave for the coming of some prophet from Allah, so that they could follow him. But, when he did come, they started confronting him with a posture of obstinacy and hostility. After that, the Holy Prophet has been comforted that he should not worry about the pain these people cause to him. The time was coming very soon when he will prevail, and his oppressors will be defeated and punished. That this will unfold comprehensively in the Hereafter is already settled, but in the mortal world too, Allah Ta’ ala showed the spectacle that, in every Jihad from the battle of Badr up to the conquest of Makkah, His blessed rasul came out victorious and his adversaries, disgraced.
And Our Word has already come to pass in favor of Our servants, the messengers
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The sense of 'the victory of the people of Allah'
In verses 171-173, it was said: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ (And Our Word has already gone ahead in favor of Our servants - the messengers - they are the ones who will have Allah's support, and verily it will be Our army that prevails). The sense of these verses is that it stands predetermined with Allah that His chosen servants, that is, the prophets would be the ones to prevail. This may raise a difficulty, for in the mortal world, some prophets did not. For an answer to this, it could be said that the majority of prophets consists of the noble souls whose people belied them and met their punishment while they were kept safe from it. There are only a few among the blessed prophets who, though, could not prevail outwardly and physically right up to the end of their tenure in this world, but they always enjoyed ascendancy in the field of logic and argument, and the ultimate intellectual victory remained always theirs. However, the physical traces of this ascendancy were - due to some consideration of wisdom, such as a trial, or its likes - deferred until the Hereafter. Hence, as said by sage Thanavi, it is like the case of a highway robber, who starts harassing a high appointee of the state while on his journey. But, this appointee would never, by virtue of his God-given intellectual sobriety, stoop to the low-down robber, until he reaches the capital of his state where the robber will be seized and punished. Therefore, simply due to this temporary ascendancy, neither can we call that robber an authority, nor that authority a subject. In fact, given the true state of affairs, that robber - despite this temporary ascendancy - is still a subject, while that man of authority - despite his temporary lack of ascendancy - is still the authority he had been all along. Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has expressed this more briefly and lucidly by saying: اَن لَّم یُنصَروا فِی الدُّنِیَا یُنصرُا فِی الاٰخرِۃِ (Those who' are not helped to ascend in the present world are helped to ascend in the Hereafter) - Bayan-ul- Qur’ an, the Tafsir of Surah al-Ma'idah (5).
But, it should always be borne in mind that no group of people achieves this supremacy or ascendancy, whether in the present world or in the Hereafter, simply by having particular racial traits, or by belonging to a religion only in name. In fact, this actually happens only when every human being makes himself a member of 'the army of Allah.' It necessarily implies that he or she should be committed to the obedience of Allah in every department of life as the objective of his or her life. Here, the word: جُندَنَا (Our army) is telling us very clearly that the person who embraces Islam will have to enter into a solemn pledge to devote his or her entire life in waging a struggle against the forces of self and Satan - and his or her supremacy, whether material or moral, whether in this world or in the Hereafter, depends on this condition.
In verse 177, it was said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ (So, when it descends in their courtyard, then, evil with be the dawn of the warned). The word: سَاحَۃُ (sahah) appearing in this verse literally means a courtyard, and the expression: نَزَلِ بِسَاحَتِہٖ (nazala bisahatihi: descended in his courtyard) is an Arabic idiom that denotes the appearance of a calamity face to face, while the time of morning has been specified, as an attack would usually come at that hour among the people of Arabia. This also used to be the practice with the Holy Prophet ﷺ that, should he reach the territorial jurisdiction of some enemy at the time of night, he used to postpone his attack until the morning (Mazhari). According to Hadith narrations, when the Holy Prophet ﷺ attacked the fort of Khaibar during the morning hours, he said: اللہ اکبر، خربت حیبر، انّا اذا نزلنا قوم فساء صباح المنذرین (Allahu Akbar, Khaibar is destroyed. Verily, when we descend on the courtyard of a people, the morning of those who had been already warned is too bad).
37:172
اِنَّهُمْ لَهُمُ الْمَنْصُوْرُوْنَ
(that) they are the ones who will be supported,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The sense of 'the victory of the people of Allah'
In verses 171-173, it was said: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ (And Our Word has already gone ahead in favor of Our servants - the messengers - they are the ones who will have Allah's support, and verily it will be Our army that prevails). The sense of these verses is that it stands predetermined with Allah that His chosen servants, that is, the prophets would be the ones to prevail. This may raise a difficulty, for in the mortal world, some prophets did not. For an answer to this, it could be said that the majority of prophets consists of the noble souls whose people belied them and met their punishment while they were kept safe from it. There are only a few among the blessed prophets who, though, could not prevail outwardly and physically right up to the end of their tenure in this world, but they always enjoyed ascendancy in the field of logic and argument, and the ultimate intellectual victory remained always theirs. However, the physical traces of this ascendancy were - due to some consideration of wisdom, such as a trial, or its likes - deferred until the Hereafter. Hence, as said by sage Thanavi, it is like the case of a highway robber, who starts harassing a high appointee of the state while on his journey. But, this appointee would never, by virtue of his God-given intellectual sobriety, stoop to the low-down robber, until he reaches the capital of his state where the robber will be seized and punished. Therefore, simply due to this temporary ascendancy, neither can we call that robber an authority, nor that authority a subject. In fact, given the true state of affairs, that robber - despite this temporary ascendancy - is still a subject, while that man of authority - despite his temporary lack of ascendancy - is still the authority he had been all along. Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has expressed this more briefly and lucidly by saying: اَن لَّم یُنصَروا فِی الدُّنِیَا یُنصرُا فِی الاٰخرِۃِ (Those who' are not helped to ascend in the present world are helped to ascend in the Hereafter) - Bayan-ul- Qur’ an, the Tafsir of Surah al-Ma'idah (5).
But, it should always be borne in mind that no group of people achieves this supremacy or ascendancy, whether in the present world or in the Hereafter, simply by having particular racial traits, or by belonging to a religion only in name. In fact, this actually happens only when every human being makes himself a member of 'the army of Allah.' It necessarily implies that he or she should be committed to the obedience of Allah in every department of life as the objective of his or her life. Here, the word: جُندَنَا (Our army) is telling us very clearly that the person who embraces Islam will have to enter into a solemn pledge to devote his or her entire life in waging a struggle against the forces of self and Satan - and his or her supremacy, whether material or moral, whether in this world or in the Hereafter, depends on this condition.
In verse 177, it was said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ (So, when it descends in their courtyard, then, evil with be the dawn of the warned). The word: سَاحَۃُ (sahah) appearing in this verse literally means a courtyard, and the expression: نَزَلِ بِسَاحَتِہٖ (nazala bisahatihi: descended in his courtyard) is an Arabic idiom that denotes the appearance of a calamity face to face, while the time of morning has been specified, as an attack would usually come at that hour among the people of Arabia. This also used to be the practice with the Holy Prophet ﷺ that, should he reach the territorial jurisdiction of some enemy at the time of night, he used to postpone his attack until the morning (Mazhari). According to Hadith narrations, when the Holy Prophet ﷺ attacked the fort of Khaibar during the morning hours, he said: اللہ اکبر، خربت حیبر، انّا اذا نزلنا قوم فساء صباح المنذرین (Allahu Akbar, Khaibar is destroyed. Verily, when we descend on the courtyard of a people, the morning of those who had been already warned is too bad).
37:173
وَاِنَّ جُنْدَنَا لَهُمُ الْغٰلِبُوْنَ
and verily it is Our army (of chosen servants) that prevails.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The sense of 'the victory of the people of Allah'
In verses 171-173, it was said: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ (And Our Word has already gone ahead in favor of Our servants - the messengers - they are the ones who will have Allah's support, and verily it will be Our army that prevails). The sense of these verses is that it stands predetermined with Allah that His chosen servants, that is, the prophets would be the ones to prevail. This may raise a difficulty, for in the mortal world, some prophets did not. For an answer to this, it could be said that the majority of prophets consists of the noble souls whose people belied them and met their punishment while they were kept safe from it. There are only a few among the blessed prophets who, though, could not prevail outwardly and physically right up to the end of their tenure in this world, but they always enjoyed ascendancy in the field of logic and argument, and the ultimate intellectual victory remained always theirs. However, the physical traces of this ascendancy were - due to some consideration of wisdom, such as a trial, or its likes - deferred until the Hereafter. Hence, as said by sage Thanavi, it is like the case of a highway robber, who starts harassing a high appointee of the state while on his journey. But, this appointee would never, by virtue of his God-given intellectual sobriety, stoop to the low-down robber, until he reaches the capital of his state where the robber will be seized and punished. Therefore, simply due to this temporary ascendancy, neither can we call that robber an authority, nor that authority a subject. In fact, given the true state of affairs, that robber - despite this temporary ascendancy - is still a subject, while that man of authority - despite his temporary lack of ascendancy - is still the authority he had been all along. Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has expressed this more briefly and lucidly by saying: اَن لَّم یُنصَروا فِی الدُّنِیَا یُنصرُا فِی الاٰخرِۃِ (Those who' are not helped to ascend in the present world are helped to ascend in the Hereafter) - Bayan-ul- Qur’ an, the Tafsir of Surah al-Ma'idah (5).
But, it should always be borne in mind that no group of people achieves this supremacy or ascendancy, whether in the present world or in the Hereafter, simply by having particular racial traits, or by belonging to a religion only in name. In fact, this actually happens only when every human being makes himself a member of 'the army of Allah.' It necessarily implies that he or she should be committed to the obedience of Allah in every department of life as the objective of his or her life. Here, the word: جُندَنَا (Our army) is telling us very clearly that the person who embraces Islam will have to enter into a solemn pledge to devote his or her entire life in waging a struggle against the forces of self and Satan - and his or her supremacy, whether material or moral, whether in this world or in the Hereafter, depends on this condition.
In verse 177, it was said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ (So, when it descends in their courtyard, then, evil with be the dawn of the warned). The word: سَاحَۃُ (sahah) appearing in this verse literally means a courtyard, and the expression: نَزَلِ بِسَاحَتِہٖ (nazala bisahatihi: descended in his courtyard) is an Arabic idiom that denotes the appearance of a calamity face to face, while the time of morning has been specified, as an attack would usually come at that hour among the people of Arabia. This also used to be the practice with the Holy Prophet ﷺ that, should he reach the territorial jurisdiction of some enemy at the time of night, he used to postpone his attack until the morning (Mazhari). According to Hadith narrations, when the Holy Prophet ﷺ attacked the fort of Khaibar during the morning hours, he said: اللہ اکبر، خربت حیبر، انّا اذا نزلنا قوم فساء صباح المنذرین (Allahu Akbar, Khaibar is destroyed. Verily, when we descend on the courtyard of a people, the morning of those who had been already warned is too bad).
37:174
فَتَوَلَّ عَنْهُمْ حَتّٰی حِیْنٍ
So, withdraw your attention from them for some time.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The sense of 'the victory of the people of Allah'
In verses 171-173, it was said: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ (And Our Word has already gone ahead in favor of Our servants - the messengers - they are the ones who will have Allah's support, and verily it will be Our army that prevails). The sense of these verses is that it stands predetermined with Allah that His chosen servants, that is, the prophets would be the ones to prevail. This may raise a difficulty, for in the mortal world, some prophets did not. For an answer to this, it could be said that the majority of prophets consists of the noble souls whose people belied them and met their punishment while they were kept safe from it. There are only a few among the blessed prophets who, though, could not prevail outwardly and physically right up to the end of their tenure in this world, but they always enjoyed ascendancy in the field of logic and argument, and the ultimate intellectual victory remained always theirs. However, the physical traces of this ascendancy were - due to some consideration of wisdom, such as a trial, or its likes - deferred until the Hereafter. Hence, as said by sage Thanavi, it is like the case of a highway robber, who starts harassing a high appointee of the state while on his journey. But, this appointee would never, by virtue of his God-given intellectual sobriety, stoop to the low-down robber, until he reaches the capital of his state where the robber will be seized and punished. Therefore, simply due to this temporary ascendancy, neither can we call that robber an authority, nor that authority a subject. In fact, given the true state of affairs, that robber - despite this temporary ascendancy - is still a subject, while that man of authority - despite his temporary lack of ascendancy - is still the authority he had been all along. Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has expressed this more briefly and lucidly by saying: اَن لَّم یُنصَروا فِی الدُّنِیَا یُنصرُا فِی الاٰخرِۃِ (Those who' are not helped to ascend in the present world are helped to ascend in the Hereafter) - Bayan-ul- Qur’ an, the Tafsir of Surah al-Ma'idah (5).
But, it should always be borne in mind that no group of people achieves this supremacy or ascendancy, whether in the present world or in the Hereafter, simply by having particular racial traits, or by belonging to a religion only in name. In fact, this actually happens only when every human being makes himself a member of 'the army of Allah.' It necessarily implies that he or she should be committed to the obedience of Allah in every department of life as the objective of his or her life. Here, the word: جُندَنَا (Our army) is telling us very clearly that the person who embraces Islam will have to enter into a solemn pledge to devote his or her entire life in waging a struggle against the forces of self and Satan - and his or her supremacy, whether material or moral, whether in this world or in the Hereafter, depends on this condition.
In verse 177, it was said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ (So, when it descends in their courtyard, then, evil with be the dawn of the warned). The word: سَاحَۃُ (sahah) appearing in this verse literally means a courtyard, and the expression: نَزَلِ بِسَاحَتِہٖ (nazala bisahatihi: descended in his courtyard) is an Arabic idiom that denotes the appearance of a calamity face to face, while the time of morning has been specified, as an attack would usually come at that hour among the people of Arabia. This also used to be the practice with the Holy Prophet ﷺ that, should he reach the territorial jurisdiction of some enemy at the time of night, he used to postpone his attack until the morning (Mazhari). According to Hadith narrations, when the Holy Prophet ﷺ attacked the fort of Khaibar during the morning hours, he said: اللہ اکبر، خربت حیبر، انّا اذا نزلنا قوم فساء صباح المنذرین (Allahu Akbar, Khaibar is destroyed. Verily, when we descend on the courtyard of a people, the morning of those who had been already warned is too bad).
37:175
وَّاَبْصِرْهُمْ فَسَوْفَ یُبْصِرُوْنَ
But, watch them. They shall soon see (the reality).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The sense of 'the victory of the people of Allah'
In verses 171-173, it was said: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ (And Our Word has already gone ahead in favor of Our servants - the messengers - they are the ones who will have Allah's support, and verily it will be Our army that prevails). The sense of these verses is that it stands predetermined with Allah that His chosen servants, that is, the prophets would be the ones to prevail. This may raise a difficulty, for in the mortal world, some prophets did not. For an answer to this, it could be said that the majority of prophets consists of the noble souls whose people belied them and met their punishment while they were kept safe from it. There are only a few among the blessed prophets who, though, could not prevail outwardly and physically right up to the end of their tenure in this world, but they always enjoyed ascendancy in the field of logic and argument, and the ultimate intellectual victory remained always theirs. However, the physical traces of this ascendancy were - due to some consideration of wisdom, such as a trial, or its likes - deferred until the Hereafter. Hence, as said by sage Thanavi, it is like the case of a highway robber, who starts harassing a high appointee of the state while on his journey. But, this appointee would never, by virtue of his God-given intellectual sobriety, stoop to the low-down robber, until he reaches the capital of his state where the robber will be seized and punished. Therefore, simply due to this temporary ascendancy, neither can we call that robber an authority, nor that authority a subject. In fact, given the true state of affairs, that robber - despite this temporary ascendancy - is still a subject, while that man of authority - despite his temporary lack of ascendancy - is still the authority he had been all along. Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has expressed this more briefly and lucidly by saying: اَن لَّم یُنصَروا فِی الدُّنِیَا یُنصرُا فِی الاٰخرِۃِ (Those who' are not helped to ascend in the present world are helped to ascend in the Hereafter) - Bayan-ul- Qur’ an, the Tafsir of Surah al-Ma'idah (5).
But, it should always be borne in mind that no group of people achieves this supremacy or ascendancy, whether in the present world or in the Hereafter, simply by having particular racial traits, or by belonging to a religion only in name. In fact, this actually happens only when every human being makes himself a member of 'the army of Allah.' It necessarily implies that he or she should be committed to the obedience of Allah in every department of life as the objective of his or her life. Here, the word: جُندَنَا (Our army) is telling us very clearly that the person who embraces Islam will have to enter into a solemn pledge to devote his or her entire life in waging a struggle against the forces of self and Satan - and his or her supremacy, whether material or moral, whether in this world or in the Hereafter, depends on this condition.
In verse 177, it was said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ (So, when it descends in their courtyard, then, evil with be the dawn of the warned). The word: سَاحَۃُ (sahah) appearing in this verse literally means a courtyard, and the expression: نَزَلِ بِسَاحَتِہٖ (nazala bisahatihi: descended in his courtyard) is an Arabic idiom that denotes the appearance of a calamity face to face, while the time of morning has been specified, as an attack would usually come at that hour among the people of Arabia. This also used to be the practice with the Holy Prophet ﷺ that, should he reach the territorial jurisdiction of some enemy at the time of night, he used to postpone his attack until the morning (Mazhari). According to Hadith narrations, when the Holy Prophet ﷺ attacked the fort of Khaibar during the morning hours, he said: اللہ اکبر، خربت حیبر، انّا اذا نزلنا قوم فساء صباح المنذرین (Allahu Akbar, Khaibar is destroyed. Verily, when we descend on the courtyard of a people, the morning of those who had been already warned is too bad).
37:176
اَفَبِعَذَابِنَا یَسْتَعْجِلُوْنَ
Are they asking for Our punishment to come sooner?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The sense of 'the victory of the people of Allah'
In verses 171-173, it was said: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ (And Our Word has already gone ahead in favor of Our servants - the messengers - they are the ones who will have Allah's support, and verily it will be Our army that prevails). The sense of these verses is that it stands predetermined with Allah that His chosen servants, that is, the prophets would be the ones to prevail. This may raise a difficulty, for in the mortal world, some prophets did not. For an answer to this, it could be said that the majority of prophets consists of the noble souls whose people belied them and met their punishment while they were kept safe from it. There are only a few among the blessed prophets who, though, could not prevail outwardly and physically right up to the end of their tenure in this world, but they always enjoyed ascendancy in the field of logic and argument, and the ultimate intellectual victory remained always theirs. However, the physical traces of this ascendancy were - due to some consideration of wisdom, such as a trial, or its likes - deferred until the Hereafter. Hence, as said by sage Thanavi, it is like the case of a highway robber, who starts harassing a high appointee of the state while on his journey. But, this appointee would never, by virtue of his God-given intellectual sobriety, stoop to the low-down robber, until he reaches the capital of his state where the robber will be seized and punished. Therefore, simply due to this temporary ascendancy, neither can we call that robber an authority, nor that authority a subject. In fact, given the true state of affairs, that robber - despite this temporary ascendancy - is still a subject, while that man of authority - despite his temporary lack of ascendancy - is still the authority he had been all along. Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has expressed this more briefly and lucidly by saying: اَن لَّم یُنصَروا فِی الدُّنِیَا یُنصرُا فِی الاٰخرِۃِ (Those who' are not helped to ascend in the present world are helped to ascend in the Hereafter) - Bayan-ul- Qur’ an, the Tafsir of Surah al-Ma'idah (5).
But, it should always be borne in mind that no group of people achieves this supremacy or ascendancy, whether in the present world or in the Hereafter, simply by having particular racial traits, or by belonging to a religion only in name. In fact, this actually happens only when every human being makes himself a member of 'the army of Allah.' It necessarily implies that he or she should be committed to the obedience of Allah in every department of life as the objective of his or her life. Here, the word: جُندَنَا (Our army) is telling us very clearly that the person who embraces Islam will have to enter into a solemn pledge to devote his or her entire life in waging a struggle against the forces of self and Satan - and his or her supremacy, whether material or moral, whether in this world or in the Hereafter, depends on this condition.
In verse 177, it was said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ (So, when it descends in their courtyard, then, evil with be the dawn of the warned). The word: سَاحَۃُ (sahah) appearing in this verse literally means a courtyard, and the expression: نَزَلِ بِسَاحَتِہٖ (nazala bisahatihi: descended in his courtyard) is an Arabic idiom that denotes the appearance of a calamity face to face, while the time of morning has been specified, as an attack would usually come at that hour among the people of Arabia. This also used to be the practice with the Holy Prophet ﷺ that, should he reach the territorial jurisdiction of some enemy at the time of night, he used to postpone his attack until the morning (Mazhari). According to Hadith narrations, when the Holy Prophet ﷺ attacked the fort of Khaibar during the morning hours, he said: اللہ اکبر، خربت حیبر، انّا اذا نزلنا قوم فساء صباح المنذرین (Allahu Akbar, Khaibar is destroyed. Verily, when we descend on the courtyard of a people, the morning of those who had been already warned is too bad).
So, when it will descend in their courtyard, then, evil will be the morning of those warned.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The sense of 'the victory of the people of Allah'
In verses 171-173, it was said: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ (And Our Word has already gone ahead in favor of Our servants - the messengers - they are the ones who will have Allah's support, and verily it will be Our army that prevails). The sense of these verses is that it stands predetermined with Allah that His chosen servants, that is, the prophets would be the ones to prevail. This may raise a difficulty, for in the mortal world, some prophets did not. For an answer to this, it could be said that the majority of prophets consists of the noble souls whose people belied them and met their punishment while they were kept safe from it. There are only a few among the blessed prophets who, though, could not prevail outwardly and physically right up to the end of their tenure in this world, but they always enjoyed ascendancy in the field of logic and argument, and the ultimate intellectual victory remained always theirs. However, the physical traces of this ascendancy were - due to some consideration of wisdom, such as a trial, or its likes - deferred until the Hereafter. Hence, as said by sage Thanavi, it is like the case of a highway robber, who starts harassing a high appointee of the state while on his journey. But, this appointee would never, by virtue of his God-given intellectual sobriety, stoop to the low-down robber, until he reaches the capital of his state where the robber will be seized and punished. Therefore, simply due to this temporary ascendancy, neither can we call that robber an authority, nor that authority a subject. In fact, given the true state of affairs, that robber - despite this temporary ascendancy - is still a subject, while that man of authority - despite his temporary lack of ascendancy - is still the authority he had been all along. Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has expressed this more briefly and lucidly by saying: اَن لَّم یُنصَروا فِی الدُّنِیَا یُنصرُا فِی الاٰخرِۃِ (Those who' are not helped to ascend in the present world are helped to ascend in the Hereafter) - Bayan-ul- Qur’ an, the Tafsir of Surah al-Ma'idah (5).
But, it should always be borne in mind that no group of people achieves this supremacy or ascendancy, whether in the present world or in the Hereafter, simply by having particular racial traits, or by belonging to a religion only in name. In fact, this actually happens only when every human being makes himself a member of 'the army of Allah.' It necessarily implies that he or she should be committed to the obedience of Allah in every department of life as the objective of his or her life. Here, the word: جُندَنَا (Our army) is telling us very clearly that the person who embraces Islam will have to enter into a solemn pledge to devote his or her entire life in waging a struggle against the forces of self and Satan - and his or her supremacy, whether material or moral, whether in this world or in the Hereafter, depends on this condition.
In verse 177, it was said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ (So, when it descends in their courtyard, then, evil with be the dawn of the warned). The word: سَاحَۃُ (sahah) appearing in this verse literally means a courtyard, and the expression: نَزَلِ بِسَاحَتِہٖ (nazala bisahatihi: descended in his courtyard) is an Arabic idiom that denotes the appearance of a calamity face to face, while the time of morning has been specified, as an attack would usually come at that hour among the people of Arabia. This also used to be the practice with the Holy Prophet ﷺ that, should he reach the territorial jurisdiction of some enemy at the time of night, he used to postpone his attack until the morning (Mazhari). According to Hadith narrations, when the Holy Prophet ﷺ attacked the fort of Khaibar during the morning hours, he said: اللہ اکبر، خربت حیبر، انّا اذا نزلنا قوم فساء صباح المنذرین (Allahu Akbar, Khaibar is destroyed. Verily, when we descend on the courtyard of a people, the morning of those who had been already warned is too bad).
37:178
وَتَوَلَّ عَنْهُمْ حَتّٰی حِیْنٍ
So, withdraw your attention from them for some time,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The sense of 'the victory of the people of Allah'
In verses 171-173, it was said: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ (And Our Word has already gone ahead in favor of Our servants - the messengers - they are the ones who will have Allah's support, and verily it will be Our army that prevails). The sense of these verses is that it stands predetermined with Allah that His chosen servants, that is, the prophets would be the ones to prevail. This may raise a difficulty, for in the mortal world, some prophets did not. For an answer to this, it could be said that the majority of prophets consists of the noble souls whose people belied them and met their punishment while they were kept safe from it. There are only a few among the blessed prophets who, though, could not prevail outwardly and physically right up to the end of their tenure in this world, but they always enjoyed ascendancy in the field of logic and argument, and the ultimate intellectual victory remained always theirs. However, the physical traces of this ascendancy were - due to some consideration of wisdom, such as a trial, or its likes - deferred until the Hereafter. Hence, as said by sage Thanavi, it is like the case of a highway robber, who starts harassing a high appointee of the state while on his journey. But, this appointee would never, by virtue of his God-given intellectual sobriety, stoop to the low-down robber, until he reaches the capital of his state where the robber will be seized and punished. Therefore, simply due to this temporary ascendancy, neither can we call that robber an authority, nor that authority a subject. In fact, given the true state of affairs, that robber - despite this temporary ascendancy - is still a subject, while that man of authority - despite his temporary lack of ascendancy - is still the authority he had been all along. Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has expressed this more briefly and lucidly by saying: اَن لَّم یُنصَروا فِی الدُّنِیَا یُنصرُا فِی الاٰخرِۃِ (Those who' are not helped to ascend in the present world are helped to ascend in the Hereafter) - Bayan-ul- Qur’ an, the Tafsir of Surah al-Ma'idah (5).
But, it should always be borne in mind that no group of people achieves this supremacy or ascendancy, whether in the present world or in the Hereafter, simply by having particular racial traits, or by belonging to a religion only in name. In fact, this actually happens only when every human being makes himself a member of 'the army of Allah.' It necessarily implies that he or she should be committed to the obedience of Allah in every department of life as the objective of his or her life. Here, the word: جُندَنَا (Our army) is telling us very clearly that the person who embraces Islam will have to enter into a solemn pledge to devote his or her entire life in waging a struggle against the forces of self and Satan - and his or her supremacy, whether material or moral, whether in this world or in the Hereafter, depends on this condition.
In verse 177, it was said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ (So, when it descends in their courtyard, then, evil with be the dawn of the warned). The word: سَاحَۃُ (sahah) appearing in this verse literally means a courtyard, and the expression: نَزَلِ بِسَاحَتِہٖ (nazala bisahatihi: descended in his courtyard) is an Arabic idiom that denotes the appearance of a calamity face to face, while the time of morning has been specified, as an attack would usually come at that hour among the people of Arabia. This also used to be the practice with the Holy Prophet ﷺ that, should he reach the territorial jurisdiction of some enemy at the time of night, he used to postpone his attack until the morning (Mazhari). According to Hadith narrations, when the Holy Prophet ﷺ attacked the fort of Khaibar during the morning hours, he said: اللہ اکبر، خربت حیبر، انّا اذا نزلنا قوم فساء صباح المنذرین (Allahu Akbar, Khaibar is destroyed. Verily, when we descend on the courtyard of a people, the morning of those who had been already warned is too bad).
37:179
وَّاَبْصِرْ فَسَوْفَ یُبْصِرُوْنَ
and watch. They shall soon see (the reality).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The sense of 'the victory of the people of Allah'
In verses 171-173, it was said: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ (And Our Word has already gone ahead in favor of Our servants - the messengers - they are the ones who will have Allah's support, and verily it will be Our army that prevails). The sense of these verses is that it stands predetermined with Allah that His chosen servants, that is, the prophets would be the ones to prevail. This may raise a difficulty, for in the mortal world, some prophets did not. For an answer to this, it could be said that the majority of prophets consists of the noble souls whose people belied them and met their punishment while they were kept safe from it. There are only a few among the blessed prophets who, though, could not prevail outwardly and physically right up to the end of their tenure in this world, but they always enjoyed ascendancy in the field of logic and argument, and the ultimate intellectual victory remained always theirs. However, the physical traces of this ascendancy were - due to some consideration of wisdom, such as a trial, or its likes - deferred until the Hereafter. Hence, as said by sage Thanavi, it is like the case of a highway robber, who starts harassing a high appointee of the state while on his journey. But, this appointee would never, by virtue of his God-given intellectual sobriety, stoop to the low-down robber, until he reaches the capital of his state where the robber will be seized and punished. Therefore, simply due to this temporary ascendancy, neither can we call that robber an authority, nor that authority a subject. In fact, given the true state of affairs, that robber - despite this temporary ascendancy - is still a subject, while that man of authority - despite his temporary lack of ascendancy - is still the authority he had been all along. Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has expressed this more briefly and lucidly by saying: اَن لَّم یُنصَروا فِی الدُّنِیَا یُنصرُا فِی الاٰخرِۃِ (Those who' are not helped to ascend in the present world are helped to ascend in the Hereafter) - Bayan-ul- Qur’ an, the Tafsir of Surah al-Ma'idah (5).
But, it should always be borne in mind that no group of people achieves this supremacy or ascendancy, whether in the present world or in the Hereafter, simply by having particular racial traits, or by belonging to a religion only in name. In fact, this actually happens only when every human being makes himself a member of 'the army of Allah.' It necessarily implies that he or she should be committed to the obedience of Allah in every department of life as the objective of his or her life. Here, the word: جُندَنَا (Our army) is telling us very clearly that the person who embraces Islam will have to enter into a solemn pledge to devote his or her entire life in waging a struggle against the forces of self and Satan - and his or her supremacy, whether material or moral, whether in this world or in the Hereafter, depends on this condition.
In verse 177, it was said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ (So, when it descends in their courtyard, then, evil with be the dawn of the warned). The word: سَاحَۃُ (sahah) appearing in this verse literally means a courtyard, and the expression: نَزَلِ بِسَاحَتِہٖ (nazala bisahatihi: descended in his courtyard) is an Arabic idiom that denotes the appearance of a calamity face to face, while the time of morning has been specified, as an attack would usually come at that hour among the people of Arabia. This also used to be the practice with the Holy Prophet ﷺ that, should he reach the territorial jurisdiction of some enemy at the time of night, he used to postpone his attack until the morning (Mazhari). According to Hadith narrations, when the Holy Prophet ﷺ attacked the fort of Khaibar during the morning hours, he said: اللہ اکبر، خربت حیبر، انّا اذا نزلنا قوم فساء صباح المنذرین (Allahu Akbar, Khaibar is destroyed. Verily, when we descend on the courtyard of a people, the morning of those who had been already warned is too bad).
Pure is your Lord, the Lord of all might and honor, from what they describe
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Surah As-Saffat has been concluded on these verses, and the truth of the matter is that it would take volumes to explain this beautiful finale. In sum, Allah Ta’ ala has compressed all subjects of this Surah in these three verses. The Surah began with a description of tauhid, the theme of the Oneness of Allah, the essence of which was that Allah Ta’ ala is free from everything the Mushriks attribute to Him. Accordingly, the first verse serves as an indicator of this very detailed subject. After that, described in the Surah there were events relating to the noble prophets. Accordingly, a hint towards these has been made in the second verse. After that, it was very openly and explicitly that the beliefs, doubts and objections of disbelievers were refuted, both in terms of report and reason and, along with that, it was also declared that supremacy will ultimately be the lot of the people of truth - and whoever listens to these statements with good sense and insight is bound to end up praising Allah Ta’ ala. Accordingly, it is on this note of praise for Allah that the Surah has been concluded.
In addition to that, in these verses, the basic beliefs of Islam - tauhid (Oneness of Allah) and risalah (prophethood) - were mentioned clearly, while the mention of the Hereafter also came up as a corollary, things the confirmation of which was the real purpose of the Surah. Along with it, given there was the teaching that it is naturally expected of a true Muslim that he or she would conclude every article, every address and every sitting by admitting and stating the greatness of Allah Ta’ ala, and by saying words of praise for Him. Accordingly, at this place, ` Allamah al-Qurtubi has, on his authority, reported this saying of Sayyidna Abu Said al-Khudri ؓ :
"I have heard it many times from the Holy Prophet ﷺ that he, after the Salah was over, used to recite these verses:
"Pure is your Lord, Lord of great might and honor, from what they describe and salam be on the messengers and all praise belongs to Allah, Lord of the worlds – 180 - Qurtubi.
In addition to that, there are several commentaries in which the following saying of saying of Sayyidna Ali has been reported with reference to Imam al-Baghawi:
"Whoever wishes to have the best of return filled to the brim on the Day of Judgment should recite this at the end of every sitting attended:
Surah As-Saffat has been concluded on these verses, and the truth of the matter is that it would take volumes to explain this beautiful finale. In sum, Allah Ta’ ala has compressed all subjects of this Surah in these three verses. The Surah began with a description of tauhid, the theme of the Oneness of Allah, the essence of which was that Allah Ta’ ala is free from everything the Mushriks attribute to Him. Accordingly, the first verse serves as an indicator of this very detailed subject. After that, described in the Surah there were events relating to the noble prophets. Accordingly, a hint towards these has been made in the second verse. After that, it was very openly and explicitly that the beliefs, doubts and objections of disbelievers were refuted, both in terms of report and reason and, along with that, it was also declared that supremacy will ultimately be the lot of the people of truth - and whoever listens to these statements with good sense and insight is bound to end up praising Allah Ta’ ala. Accordingly, it is on this note of praise for Allah that the Surah has been concluded.
In addition to that, in these verses, the basic beliefs of Islam - tauhid (Oneness of Allah) and risalah (prophethood) - were mentioned clearly, while the mention of the Hereafter also came up as a corollary, things the confirmation of which was the real purpose of the Surah. Along with it, given there was the teaching that it is naturally expected of a true Muslim that he or she would conclude every article, every address and every sitting by admitting and stating the greatness of Allah Ta’ ala, and by saying words of praise for Him. Accordingly, at this place, ` Allamah al-Qurtubi has, on his authority, reported this saying of Sayyidna Abu Said al-Khudri ؓ :
"I have heard it many times from the Holy Prophet ﷺ that he, after the Salah was over, used to recite these verses:
"Pure is your Lord, Lord of great might and honor, from what they describe and salam be on the messengers and all praise belongs to Allah, Lord of the worlds – 180 - Qurtubi.
In addition to that, there are several commentaries in which the following saying of saying of Sayyidna Ali has been reported with reference to Imam al-Baghawi:
"Whoever wishes to have the best of return filled to the brim on the Day of Judgment should recite this at the end of every sitting attended:
Surah As-Saffat has been concluded on these verses, and the truth of the matter is that it would take volumes to explain this beautiful finale. In sum, Allah Ta’ ala has compressed all subjects of this Surah in these three verses. The Surah began with a description of tauhid, the theme of the Oneness of Allah, the essence of which was that Allah Ta’ ala is free from everything the Mushriks attribute to Him. Accordingly, the first verse serves as an indicator of this very detailed subject. After that, described in the Surah there were events relating to the noble prophets. Accordingly, a hint towards these has been made in the second verse. After that, it was very openly and explicitly that the beliefs, doubts and objections of disbelievers were refuted, both in terms of report and reason and, along with that, it was also declared that supremacy will ultimately be the lot of the people of truth - and whoever listens to these statements with good sense and insight is bound to end up praising Allah Ta’ ala. Accordingly, it is on this note of praise for Allah that the Surah has been concluded.
In addition to that, in these verses, the basic beliefs of Islam - tauhid (Oneness of Allah) and risalah (prophethood) - were mentioned clearly, while the mention of the Hereafter also came up as a corollary, things the confirmation of which was the real purpose of the Surah. Along with it, given there was the teaching that it is naturally expected of a true Muslim that he or she would conclude every article, every address and every sitting by admitting and stating the greatness of Allah Ta’ ala, and by saying words of praise for Him. Accordingly, at this place, ` Allamah al-Qurtubi has, on his authority, reported this saying of Sayyidna Abu Said al-Khudri ؓ :
"I have heard it many times from the Holy Prophet ﷺ that he, after the Salah was over, used to recite these verses:
"Pure is your Lord, Lord of great might and honor, from what they describe and salam be on the messengers and all praise belongs to Allah, Lord of the worlds – 180 - Qurtubi.
In addition to that, there are several commentaries in which the following saying of saying of Sayyidna Ali has been reported with reference to Imam al-Baghawi:
"Whoever wishes to have the best of return filled to the brim on the Day of Judgment should recite this at the end of every sitting attended:
Sād . I swear by the Qur’ān, (the book) containing advice, (this is true,)
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The background of the revelation
The background of the revelation of the initial verses of this Surah was that Abu Talib, the uncle of the Holy Prophet ﷺ was doing his best as his guardian, despite that he had not yet embraced Islam. When he fell sick, the chiefs of the tribe of Quraish held a consultative meeting in which Abu Jahl, ` As Ibn Wa'il, Aswad Ibn Muttalib, Aswad Ibn ` Abd Yaghuth and several other chiefs participated. They discussed the situation they faced. Abu Talib was sick. If he were to pass away and they were to take some strong action against the Holy Prophet ﷺ to restrain his activities in favor of promoting his new faith, the people of Arabia will throw taunts at them and say, 'Here are these people who could do nothing against him while his uncle Abu Talib was alive while, now when he has died, they have stood up against him as their target. So, they came to the conclusion that they should decide this thing about Muhammad ﷺ while Abu Talib was still alive, so that he would stop speaking ill about their objects of worship.
Accordingly, these people came to Abu Talib and said to him that his nephew spoke ill of their objects of worship. They appealed to his sense of justice, and asked him to tell his nephew that he was free to worship any god he liked, but say nothing against their objects of worship. The truth of the matter was that the Holy Prophet ﷺ himself did not say about these idols anything more than that they were insensate and lifeless. They were not their creators, nor their sustainers, and that nothing that could benefit or harm them was in their control. Abu Talib asked the Holy Prophet ﷺ to come in the meeting. To him, he said, 'My dear nephew, these people are complaining about you that you speak ill of their objects of worship. Leave them on their faith and, on your part, you keep worshiping your God.' People from the Quraish also kept making their comments following it.
Finally, the Holy Prophet ﷺ said, 'My dear uncle, should I not be inviting them to something that is better for them?' Abu Talib said, 'What thing is that?' He said, 'I want them to say a particular kalimah (statement) by virtue of which the whole Arabia will be at their feet, and they will become masters of the non-Arab lands beyond it.' Thereupon, Abu Jahl said, 'Tell us. What that kalimah is? By your father, not simply one kalimah, we are ready to say ten of them.' To this he replied, 'Just say: لا إله إلا اللہ (la ilaha il-lal-lah: There is no god (worthy of worship) but Allah). Hearing this, all of them rose to leave saying, 'Are we supposed to leave all objects of worship we have, and take to just one? This is something very strange.' It was on this occasion that these verses of Surah Sad were revealed. (Tafsir Ibn Kathir, pp. 27, 28 v. 4)
38:2
بَلِ الَّذِیْنَ كَفَرُوْا فِیْ عِزَّةٍ وَّشِقَاقٍ
but those who disbelieve are (involved) in false pride and opposition.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The background of the revelation
The background of the revelation of the initial verses of this Surah was that Abu Talib, the uncle of the Holy Prophet ﷺ was doing his best as his guardian, despite that he had not yet embraced Islam. When he fell sick, the chiefs of the tribe of Quraish held a consultative meeting in which Abu Jahl, ` As Ibn Wa'il, Aswad Ibn Muttalib, Aswad Ibn ` Abd Yaghuth and several other chiefs participated. They discussed the situation they faced. Abu Talib was sick. If he were to pass away and they were to take some strong action against the Holy Prophet ﷺ to restrain his activities in favor of promoting his new faith, the people of Arabia will throw taunts at them and say, 'Here are these people who could do nothing against him while his uncle Abu Talib was alive while, now when he has died, they have stood up against him as their target. So, they came to the conclusion that they should decide this thing about Muhammad ﷺ while Abu Talib was still alive, so that he would stop speaking ill about their objects of worship.
Accordingly, these people came to Abu Talib and said to him that his nephew spoke ill of their objects of worship. They appealed to his sense of justice, and asked him to tell his nephew that he was free to worship any god he liked, but say nothing against their objects of worship. The truth of the matter was that the Holy Prophet ﷺ himself did not say about these idols anything more than that they were insensate and lifeless. They were not their creators, nor their sustainers, and that nothing that could benefit or harm them was in their control. Abu Talib asked the Holy Prophet ﷺ to come in the meeting. To him, he said, 'My dear nephew, these people are complaining about you that you speak ill of their objects of worship. Leave them on their faith and, on your part, you keep worshiping your God.' People from the Quraish also kept making their comments following it.
Finally, the Holy Prophet ﷺ said, 'My dear uncle, should I not be inviting them to something that is better for them?' Abu Talib said, 'What thing is that?' He said, 'I want them to say a particular kalimah (statement) by virtue of which the whole Arabia will be at their feet, and they will become masters of the non-Arab lands beyond it.' Thereupon, Abu Jahl said, 'Tell us. What that kalimah is? By your father, not simply one kalimah, we are ready to say ten of them.' To this he replied, 'Just say: لا إله إلا اللہ (la ilaha il-lal-lah: There is no god (worthy of worship) but Allah). Hearing this, all of them rose to leave saying, 'Are we supposed to leave all objects of worship we have, and take to just one? This is something very strange.' It was on this occasion that these verses of Surah Sad were revealed. (Tafsir Ibn Kathir, pp. 27, 28 v. 4)
How many a generation have We destroyed before them, so they cried out (for mercy), while no time was left for having any refuge.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The background of the revelation
The background of the revelation of the initial verses of this Surah was that Abu Talib, the uncle of the Holy Prophet ﷺ was doing his best as his guardian, despite that he had not yet embraced Islam. When he fell sick, the chiefs of the tribe of Quraish held a consultative meeting in which Abu Jahl, ` As Ibn Wa'il, Aswad Ibn Muttalib, Aswad Ibn ` Abd Yaghuth and several other chiefs participated. They discussed the situation they faced. Abu Talib was sick. If he were to pass away and they were to take some strong action against the Holy Prophet ﷺ to restrain his activities in favor of promoting his new faith, the people of Arabia will throw taunts at them and say, 'Here are these people who could do nothing against him while his uncle Abu Talib was alive while, now when he has died, they have stood up against him as their target. So, they came to the conclusion that they should decide this thing about Muhammad ﷺ while Abu Talib was still alive, so that he would stop speaking ill about their objects of worship.
Accordingly, these people came to Abu Talib and said to him that his nephew spoke ill of their objects of worship. They appealed to his sense of justice, and asked him to tell his nephew that he was free to worship any god he liked, but say nothing against their objects of worship. The truth of the matter was that the Holy Prophet ﷺ himself did not say about these idols anything more than that they were insensate and lifeless. They were not their creators, nor their sustainers, and that nothing that could benefit or harm them was in their control. Abu Talib asked the Holy Prophet ﷺ to come in the meeting. To him, he said, 'My dear nephew, these people are complaining about you that you speak ill of their objects of worship. Leave them on their faith and, on your part, you keep worshiping your God.' People from the Quraish also kept making their comments following it.
Finally, the Holy Prophet ﷺ said, 'My dear uncle, should I not be inviting them to something that is better for them?' Abu Talib said, 'What thing is that?' He said, 'I want them to say a particular kalimah (statement) by virtue of which the whole Arabia will be at their feet, and they will become masters of the non-Arab lands beyond it.' Thereupon, Abu Jahl said, 'Tell us. What that kalimah is? By your father, not simply one kalimah, we are ready to say ten of them.' To this he replied, 'Just say: لا إله إلا اللہ (la ilaha il-lal-lah: There is no god (worthy of worship) but Allah). Hearing this, all of them rose to leave saying, 'Are we supposed to leave all objects of worship we have, and take to just one? This is something very strange.' It was on this occasion that these verses of Surah Sad were revealed. (Tafsir Ibn Kathir, pp. 27, 28 v. 4)
They (the pagans) wonder that a warner has come to them from among themselves. And the disbelievers say, “This is a magician, a sheer liar.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The background of the revelation
The background of the revelation of the initial verses of this Surah was that Abu Talib, the uncle of the Holy Prophet ﷺ was doing his best as his guardian, despite that he had not yet embraced Islam. When he fell sick, the chiefs of the tribe of Quraish held a consultative meeting in which Abu Jahl, ` As Ibn Wa'il, Aswad Ibn Muttalib, Aswad Ibn ` Abd Yaghuth and several other chiefs participated. They discussed the situation they faced. Abu Talib was sick. If he were to pass away and they were to take some strong action against the Holy Prophet ﷺ to restrain his activities in favor of promoting his new faith, the people of Arabia will throw taunts at them and say, 'Here are these people who could do nothing against him while his uncle Abu Talib was alive while, now when he has died, they have stood up against him as their target. So, they came to the conclusion that they should decide this thing about Muhammad ﷺ while Abu Talib was still alive, so that he would stop speaking ill about their objects of worship.
Accordingly, these people came to Abu Talib and said to him that his nephew spoke ill of their objects of worship. They appealed to his sense of justice, and asked him to tell his nephew that he was free to worship any god he liked, but say nothing against their objects of worship. The truth of the matter was that the Holy Prophet ﷺ himself did not say about these idols anything more than that they were insensate and lifeless. They were not their creators, nor their sustainers, and that nothing that could benefit or harm them was in their control. Abu Talib asked the Holy Prophet ﷺ to come in the meeting. To him, he said, 'My dear nephew, these people are complaining about you that you speak ill of their objects of worship. Leave them on their faith and, on your part, you keep worshiping your God.' People from the Quraish also kept making their comments following it.
Finally, the Holy Prophet ﷺ said, 'My dear uncle, should I not be inviting them to something that is better for them?' Abu Talib said, 'What thing is that?' He said, 'I want them to say a particular kalimah (statement) by virtue of which the whole Arabia will be at their feet, and they will become masters of the non-Arab lands beyond it.' Thereupon, Abu Jahl said, 'Tell us. What that kalimah is? By your father, not simply one kalimah, we are ready to say ten of them.' To this he replied, 'Just say: لا إله إلا اللہ (la ilaha il-lal-lah: There is no god (worthy of worship) but Allah). Hearing this, all of them rose to leave saying, 'Are we supposed to leave all objects of worship we have, and take to just one? This is something very strange.' It was on this occasion that these verses of Surah Sad were revealed. (Tafsir Ibn Kathir, pp. 27, 28 v. 4)
Has he (not) turned all the gods into a single God? It is a very strange thing indeed.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The background of the revelation
The background of the revelation of the initial verses of this Surah was that Abu Talib, the uncle of the Holy Prophet ﷺ was doing his best as his guardian, despite that he had not yet embraced Islam. When he fell sick, the chiefs of the tribe of Quraish held a consultative meeting in which Abu Jahl, ` As Ibn Wa'il, Aswad Ibn Muttalib, Aswad Ibn ` Abd Yaghuth and several other chiefs participated. They discussed the situation they faced. Abu Talib was sick. If he were to pass away and they were to take some strong action against the Holy Prophet ﷺ to restrain his activities in favor of promoting his new faith, the people of Arabia will throw taunts at them and say, 'Here are these people who could do nothing against him while his uncle Abu Talib was alive while, now when he has died, they have stood up against him as their target. So, they came to the conclusion that they should decide this thing about Muhammad ﷺ while Abu Talib was still alive, so that he would stop speaking ill about their objects of worship.
Accordingly, these people came to Abu Talib and said to him that his nephew spoke ill of their objects of worship. They appealed to his sense of justice, and asked him to tell his nephew that he was free to worship any god he liked, but say nothing against their objects of worship. The truth of the matter was that the Holy Prophet ﷺ himself did not say about these idols anything more than that they were insensate and lifeless. They were not their creators, nor their sustainers, and that nothing that could benefit or harm them was in their control. Abu Talib asked the Holy Prophet ﷺ to come in the meeting. To him, he said, 'My dear nephew, these people are complaining about you that you speak ill of their objects of worship. Leave them on their faith and, on your part, you keep worshiping your God.' People from the Quraish also kept making their comments following it.
Finally, the Holy Prophet ﷺ said, 'My dear uncle, should I not be inviting them to something that is better for them?' Abu Talib said, 'What thing is that?' He said, 'I want them to say a particular kalimah (statement) by virtue of which the whole Arabia will be at their feet, and they will become masters of the non-Arab lands beyond it.' Thereupon, Abu Jahl said, 'Tell us. What that kalimah is? By your father, not simply one kalimah, we are ready to say ten of them.' To this he replied, 'Just say: لا إله إلا اللہ (la ilaha il-lal-lah: There is no god (worthy of worship) but Allah). Hearing this, all of them rose to leave saying, 'Are we supposed to leave all objects of worship we have, and take to just one? This is something very strange.' It was on this occasion that these verses of Surah Sad were revealed. (Tafsir Ibn Kathir, pp. 27, 28 v. 4)
And the leaders among them walked out saying (to their followers), “Walk away (from the Prophet,) and stay firm on (adhering to) your gods. This (call of the Prophet) is surely something designed (for his personal benefit).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 6, it was said: وَانطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلَىٰ آلِهَتِكُمْ (And the leaders among them went forth saying (to their followers)," Walk away (from the Prophet) and stay firm on (adhering to) your gods - 12). This is pointing out to the event mentioned above that, once they heard the call to pure monotheism (tauhid), they left the meeting.
We never heard of it in the classical faith (of ours). This is nothing but a false invention.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 6, it was said: وَانطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلَىٰ آلِهَتِكُمْ (And the leaders among them went forth saying (to their followers)," Walk away (from the Prophet) and stay firm on (adhering to) your gods - 12). This is pointing out to the event mentioned above that, once they heard the call to pure monotheism (tauhid), they left the meeting.
Is it (believable) that the message of advice has been sent down to him (alone) from among all of us?” The fact is that they are in doubt about My message; rather, they have not yet tasted My punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 6, it was said: وَانطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلَىٰ آلِهَتِكُمْ (And the leaders among them went forth saying (to their followers)," Walk away (from the Prophet) and stay firm on (adhering to) your gods - 12). This is pointing out to the event mentioned above that, once they heard the call to pure monotheism (tauhid), they left the meeting.
Do they have the treasures of the mercy of your Lord, the Mighty, the Bountiful?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 6, it was said: وَانطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلَىٰ آلِهَتِكُمْ (And the leaders among them went forth saying (to their followers)," Walk away (from the Prophet) and stay firm on (adhering to) your gods - 12). This is pointing out to the event mentioned above that, once they heard the call to pure monotheism (tauhid), they left the meeting.
Or do they have the ownership of the heavens and the earth and what lies between them? Then let them ascend (to the sky) by ropes.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 6, it was said: وَانطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلَىٰ آلِهَتِكُمْ (And the leaders among them went forth saying (to their followers)," Walk away (from the Prophet) and stay firm on (adhering to) your gods - 12). This is pointing out to the event mentioned above that, once they heard the call to pure monotheism (tauhid), they left the meeting.
What is there (in Makkah) is just a host of the (opposing) groups that has to be defeated.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 6, it was said: وَانطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلَىٰ آلِهَتِكُمْ (And the leaders among them went forth saying (to their followers)," Walk away (from the Prophet) and stay firm on (adhering to) your gods - 12). This is pointing out to the event mentioned above that, once they heard the call to pure monotheism (tauhid), they left the meeting.
Even before them, the people of NūH and ‘Ād and Fir‘aun (Pharaoh), the man of stakes,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَفِرْعَوْنُ ذُو الْأَوْتَادِ (and Fir'aun, the man of the stakes - 12). The literal meaning of this expression appearing in verse 12 is 'Pharaoh of the stakes or pegs'. The commentators have explained this phrase in different ways. Some of them have said that this phrase refers to the stability of his dominion, and the sense is that the stakes or pegs of his kingdom were well-rooted in his country. Maulana Thanavi (رح) has translated the phrase according to this explanation. Some others have said that he used to punish people by making them lie flat on the ground and driving stakes or pegs through their hands and feet, and on top of that, he would have snakes and scorpions released over the victim's body. Still others have said that he used to play some kind of a game with ropes and pegs and then, there are those who say that 'al-autad' or pegs means buildings fox he had set up very strong structures (Tafsir Qurtubi). Pure is Allah who knows best.
and Thamūd and the people of LūT and the people of Aaikah have rejected (the messengers). They were the (strong) groups.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أُولَـٰئِكَ الْأَحْزَابُ (They were the [ strong ] groups. - 38:13) One explanation of this statement is that it is the description of the word 'groups' in verse 11. In other words, 'these are the groups or Confederates that have been pointed out in this verse.' Maulana Thanavi (رح) has gone by this Tafsir in his explanation of the verse. But, other commentators explain it in the sense that actually they were the groups that were really strong, not these people of Makkah. In other words, those who possessed real strength and power were the people of Nuh and ` Ad and Thamud and others like them. Compared with them, the Mushrihs of Makkah were nothing. When such powerful people could not escape Divine punishment, they would hardly count. (Qurtubi)
All of them did nothing but declare the messengers as liars; hence, My punishment became due.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أُولَـٰئِكَ الْأَحْزَابُ (They were the [ strong ] groups. - 38:13) One explanation of this statement is that it is the description of the word 'groups' in verse 11. In other words, 'these are the groups or Confederates that have been pointed out in this verse.' Maulana Thanavi (رح) has gone by this Tafsir in his explanation of the verse. But, other commentators explain it in the sense that actually they were the groups that were really strong, not these people of Makkah. In other words, those who possessed real strength and power were the people of Nuh and ` Ad and Thamud and others like them. Compared with them, the Mushrihs of Makkah were nothing. When such powerful people could not escape Divine punishment, they would hardly count. (Qurtubi)
And these people are waiting for nothing but for a single Cry (the sound of the Trumpet to be blown on Doomsday) that will have no pause.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: فَوَاقُ (fawaq) in verse 15: مَّا لَهَا مِن فَوَاقٍ (that will have no pause.) is used in Arabic to convey several meanings. To begin with, 'fawaq' is the period of time that intervenes between milking an animal and creation of milk in its teats once again. Then, it also means 'comfort.' Whatever the case, the sense is that the Horn صُور (Sur) blown by Sayyidna Israfil (علیہ السلام) would be so continuous that there will be no pause in it. (Qurtubi)
And they say, “O our Lord, give us our share (of the punishment) sooner, before the Day of Reckoning.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
عَجِّل لَّنَا قِطَّنَا (0 our Lord, give us our share [ of the punishment ] sooner, - 38:16 ). The word: قِطّ (qitt) used here is, in reality, the document through which someone has been promised with a reward. Later, this word came to be used also as a 'share' in an absolute sense. Here, this very sense is meant, that is, 'let us have whatever share is coming to us from the reward and punishment of the Hereafter right here in this world.'
Bear patiently with what they say, and remember Our servant Dawūd, the man of might. Surely he was ever-turning to Allah.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
It was said in verse 17 وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الْأَيْد (and remember Our servant, Dawud, the man of might). Nearly all commentators have explained it in the sense that he used to demonstrate great courage and strength during the course of his acts of worship (` ibadah), therefore, soon after it, comes the sentence: إِنَّهُ أَوَّابٌ (Surely, he was ever-turning to Allah - 38:17). Accordingly, in a Hadith of the Sahihayn (al-Bukhari and Muslim), the Holy Prophet ﷺ said: "In sight of Allah, the most liked Salah is the Salah of Dawud (علیہ السلام) and the most liked fasts are the fasts of Dawud (علیہ السلام) . He would sleep half a night, worship a third of it, and then sleep during the sixth part, and would fast one day and remain without fast on the other; and when he confronted the enemy, he would never desert the battlefield; and, without any doubt, he turned to Allah sincerely and profusely." (Tafsir Ibn Kathir)
This method of ` ibadah has been called most likeable for the initial reason that it is harder. A lifetime of fasting would make one used to it with the result that, after a passage of time, it does not remain that hard. But fasting by skipping a day in between is different. Here, the element of hardship continues. Then, there is another aspect of this method of fasting in that one who fasts in that manner becomes capable of combining his or her ` ibadah with the necessary fulfillment of the rights of one's self, family and circle of acquaintances.
We had subjugated the mountains to join him (in) making tasbīH (i.e. pronouncing Allah’s purity) at evening and sunrise,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 18, it was said: إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ (We had subjugated the mountains to join him in making tasbih (i.e. pronouncing Allah's purity) at evening and sunrise). In this verse, mention has been made of mountains and birds joining Sayyidna Dawud (علیہ السلام) in the act of tasbih. Detailed explanation of this phenomenon has already appeared in the commentary on Surah Al-Anbiya' and Saba'. Here, it is worth noting that the tasbih of mountains and birds has been mentioned at this place in a manner that it was a particular blessing for Sayyidna Dawud (علیہ السلام) . The question is: How did this become a blessing for Sayyidna Dawud (علیہ السلام) and what particular benefit accrued from the tasbih of mountains and birds?
One answer to this is that it unravels a miracle at the hands of Sayyidna Dawud (علیہ السلام) - and it goes without saying that it is a great reward and blessing. In addition' to that, Maulana Thanavi (رح) has given a subtle explanation about it. He says that the tasbih performed by mountains and birds had created in him a special taste for the remembrance of Allah, something that generates initiative, courage and verve in acts of worship (` ibadah). Collective dhikr has another benefit - that the Barakah that issues forth from it reflects on each other from the participants. There is a particular method of dhikr and spiritual engagement (shughl) recognized among the noble Sufis in which the participant imagines that the whole universe is making dhikr. This method has an unusual efficacy of its own in correcting and purifying one's inner state as well as in his enthusiasm for "ibadah. The basis of this method of dhikr is also deduced from this verse. (Masa'ilu-s- Suluk, Maulana Ashraf Thanavi ‘Ali (رح))
The Salah of ad-Duha (صلوٰۃ الضُحیٰ )
At the end of verse 18, it was said: بِالْعَشِيِّ وَالْإِشْرَاقِ at evening and sunrise).
The word: عَشِيِّ (ashiyy) used here means the time following Zuhr up to the next morning while إِشْرَاقِ (ishraq) means the time of the morning when sunshine has spread over the land. From this verse, Sayyidna ` Abdullah Ibn ` Abbas ؓ has argued that the Salah of ad-duha stands proved. This Salah is also called the Salah of al-Awwabin. There are others who call it the Salah of al-Ishraq - though, later on, the name of the Salah of al-Awwabin became particularized with the six nafls made after Maghrib, while the Salah of al-Ishraq became well known for the two or four naffs offered close after sunrise.
In the Salah of ad-duha, one could choose to offer any (even) number of rakat from two to twelve. Hadith mentions many benefits it brings. According to a narration of Sayyidna Abu Hurairah ؓ appearing in Jami' of Tirmidhi, the Holy Prophet ﷺ said: "Anyone who were to become particular about two rakat of the Salah of ad-duha, has his sins forgiven - even if they be like the froth of the sea." In another narration from Sayyidna Anas ؓ ، he is reported to have said: "Anyone who were to make twelve rakat of the Salah of ad-duha, for him or her Allah Ta’ ala will make a palace of gold in Jannah." (Qurtubi)
` Ulama' have said that any (even) number of rakat from two to twelve that can be performed conveniently is correct. But, having some particular routine in the case of its number is better, and if this routine reaches the minimum of four rakat, it is much better - because, the normal routine of the Holy Prophet ﷺ was to do four rakat.
38:19
وَالطَّیْرَ مَحْشُوْرَةً ؕ كُلٌّ لَّهٗۤ اَوَّابٌ
and the birds as well, mustered together. All were turning to Allah with him.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 18, it was said: إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ (We had subjugated the mountains to join him in making tasbih (i.e. pronouncing Allah's purity) at evening and sunrise). In this verse, mention has been made of mountains and birds joining Sayyidna Dawud (علیہ السلام) in the act of tasbih. Detailed explanation of this phenomenon has already appeared in the commentary on Surah Al-Anbiya' and Saba'. Here, it is worth noting that the tasbih of mountains and birds has been mentioned at this place in a manner that it was a particular blessing for Sayyidna Dawud (علیہ السلام) . The question is: How did this become a blessing for Sayyidna Dawud (علیہ السلام) and what particular benefit accrued from the tasbih of mountains and birds?
One answer to this is that it unravels a miracle at the hands of Sayyidna Dawud (علیہ السلام) - and it goes without saying that it is a great reward and blessing. In addition' to that, Maulana Thanavi (رح) has given a subtle explanation about it. He says that the tasbih performed by mountains and birds had created in him a special taste for the remembrance of Allah, something that generates initiative, courage and verve in acts of worship (` ibadah). Collective dhikr has another benefit - that the Barakah that issues forth from it reflects on each other from the participants. There is a particular method of dhikr and spiritual engagement (shughl) recognized among the noble Sufis in which the participant imagines that the whole universe is making dhikr. This method has an unusual efficacy of its own in correcting and purifying one's inner state as well as in his enthusiasm for "ibadah. The basis of this method of dhikr is also deduced from this verse. (Masa'ilu-s- Suluk, Maulana Ashraf Thanavi ‘Ali (رح))
The Salah of ad-Duha (صلوٰۃ الضُحیٰ )
At the end of verse 18, it was said: بِالْعَشِيِّ وَالْإِشْرَاقِ at evening and sunrise).
The word: عَشِيِّ (ashiyy) used here means the time following Zuhr up to the next morning while إِشْرَاقِ (ishraq) means the time of the morning when sunshine has spread over the land. From this verse, Sayyidna ` Abdullah Ibn ` Abbas ؓ has argued that the Salah of ad-duha stands proved. This Salah is also called the Salah of al-Awwabin. There are others who call it the Salah of al-Ishraq - though, later on, the name of the Salah of al-Awwabin became particularized with the six nafls made after Maghrib, while the Salah of al-Ishraq became well known for the two or four naffs offered close after sunrise.
In the Salah of ad-duha, one could choose to offer any (even) number of rakat from two to twelve. Hadith mentions many benefits it brings. According to a narration of Sayyidna Abu Hurairah ؓ appearing in Jami' of Tirmidhi, the Holy Prophet ﷺ said: "Anyone who were to become particular about two rakat of the Salah of ad-duha, has his sins forgiven - even if they be like the froth of the sea." In another narration from Sayyidna Anas ؓ ، he is reported to have said: "Anyone who were to make twelve rakat of the Salah of ad-duha, for him or her Allah Ta’ ala will make a palace of gold in Jannah." (Qurtubi)
` Ulama' have said that any (even) number of rakat from two to twelve that can be performed conveniently is correct. But, having some particular routine in the case of its number is better, and if this routine reaches the minimum of four rakat, it is much better - because, the normal routine of the Holy Prophet ﷺ was to do four rakat.
And We made his kingdom strong, and gave him wisdom and decisive speech.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The word: الْحِكْمَةَ (al-hikmah) appearing in verse 38:20: وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ (and gave him wisdom, and a decisive speech), as obvious, means wisdom, that is, 'We had blessed him with the precious assets of reason, insight and vision.' Some elders have suggested that it means 'nubuwwah', the station and mission of a prophet. As for the second gift: فَصْلَ الْخِطَابِ (fasl al-khitab: translated here as: a decisive speech), it has been explained in different ways by commentators. Some have said that it means power of oration - and the fact is that Sayyidna Dawud (علیہ السلام) was a great orator. He was the first one who started saying اَمَّا بَعد (amma bad: after that) following hamd and Salah in his religious sermons. Some others have said that it means the ability to make a decision at its best, 'that is, Allah Ta’ ala had given him the ability and power to resolve disputes and decide matters comprehensively. The truth of the matter is that the words used in the Qur'an seem to have ample room for both meanings, and both are meant. Incidentally, the translation done by Mau1ana Ashraf ` Ali Thanavi (رح) - 'Faisla kar denay wali taqrir' - helps accommodate both meanings. (And so does the English translation given above.)
Has there come to you the story of the litigants, when they entered the sanctuary by climbing over the wall?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In these verses, Allah Ta'ala has mentioned an event relating to Sayyidna Dawud (علیہ السلام) . The way in which this event has been described in the noble Qur'an, it tells only this much that Allah Ta’ ala had put him to some test by sending two disputing parties into his place of worship. Alerted thereby, Sayyidna Dawud (علیہ السلام) sought forgiveness from Allah Ta’ ala, and fell in prostration, and He forgave him. Since the real purpose of the noble Qur'an at this place is to communicate that Sayyidna Dawud (علیہ السلام) used to turn to Allah Ta'ala in every matter of concern he faced, and should he ever sense the least slip issuing forth from him, he would immediately seek forgiveness for it. Therefore, no details have been given as to what that test was, and what was that slip he committed against which he sought forgiveness, something that Allah Ta'ala forgave him for.
Therefore, some investigative and cautious commentators have said in their explanation of these verses that Allah Ta'ala has not given a detailed description of this slip and test relating to this great prophet of His due to some particular wise consideration. Hence, we too should not go about pursuing it, and whatever has been mentioned in the noble Qur'an should be precisely what we should believe in. Even a great research-oriented commentator of the class of Ibn Kathir has elected to follow this rule and has observed silence as far as details of this event are concerned. Then there is no doubt that this is the ideal course of caution, moderation and sound policy. Therefore, the learned from among the early forbears of Islam (salaf) used to say: ابھموا ما ابھمہ اللہ (What Allah has left ambiguous, you too let it remain ambiguous). In this, there is wisdom, and expedient consideration. Then, it is obvious that it means the ambiguity of matters that do not relate to what we do and what we take as halal and haram and, as for matters that concern the collective deeds of Muslims, any ambiguity existing there has already been removed by the Holy Prophet ﷺ through his word and deed.
But, there are other commentators who have tried to determine the exact nature of this test and trial in the light of pre-Islam narratives. In this connection, there is that vulgar yarn that Sayyidna Dawud (علیہ السلام) happened to have cast a look at the wife of Uriah, who was one of his military officers, that put the desire of marrying her in his heart and he, in order to get Uriah killed, entrusted with him a dangerous mission in which he was really killed and later on, he married his wife. It was to admonish him on this act of his that these two angels were sent in human form and shape.
But, this narrative is doubtlessly from among the absurdities that had found currency among Muslims under the influence of Jews. This narrative has been taken from the Bible, the Book of Samuel II, chap. 11. The only difference is that, in the cited reference, an open charge has been leveled against Sayyidna Dawud (علیہ السلام) that he had (refuge with Allah) committed adultery with the wife of Uriah prior to marriage. As for these narratives accommodated in some exegetical works, the part relating to adultery has been deleted. It appears that someone looked at the Judaic narrative, took out the allegation of adultery, and did an edit-copy-paste job while explaining the above mentioned verses of the noble Qur'an - although, this book of Samuel itself is inherently baseless, while this narrative has the status of absolute lie and fabrication. For this reason, all authentic commentators have sternly rejected it.
In addition to Hafiz Ibn Kathir, ` Allamah Ibn Jauzi, Qadi Abu-s-Saud, Qadi al-Baidawi, Qadi ` Iyad, Imam Razi, ` Allamah Abu Hayyan al-Andalusi, Khazin, Zamakhshari, Ibn Hazm, ` Allamah Khafaji, Ahmad Ibn Nasr, Abu Tammam, ` Allamah ` Alusi and many others have declared it to be a lie and fabrication. Hafiz Ibn Kathir writes:
"Some commentators have mentioned a tale at this point most of which has been taken from Judaic narrations. Nothing the following of which is obligatory is proved in this matter on the authority of the Holy Prophet ﷺ . Only Ibn Abi Hatim has reported a Hadith here, but its authority is unsound."
In short, in the light of many proofs - some detail of which is available in Tafsir Kabir of Imam Razi and Zad-ul-Masir of Ibn-ul-Jauzi - this Hadith report goes out of the pale of discussion totally as far as the Tafsir of this verse is concerned.
Maulana Ashraf Thanavi (رح) has explained this element of test by saying that these two adversaries climbed over the wall, barged in and started addressing him so insolently that they started off by asking Sayyidna Dawud (علیہ السلام) to be just and not to be unjust. This audacity would have been reason enough for an ordinary person who would have answered them only by punishing them. Allah Ta’ ala tested Sayyidna Dawud (علیہ السلام) by seeing whether he too is enraged and punishes him or listens to them demonstrating the high moral traits of pardon and forbearance.
Sayyidna Dawud (علیہ السلام) came out successful in this test, except a little slip that remained - when he was giving his verdict, rather than address the perpetrator of injustice, he addressed the one oppressed which betrayed a certain element of partisanship - but, he immediately got alerted, fell down in prostration and Allah Ta’ ala forgave him. (Bayan-ul-Qur’ an)
According to the explanation of this 'slip' given by some commentators, when Sayyidna Dawud (علیہ السلام) found the defendant silent, it was without listening to what he had to say, and rather having listened to the plaintiff only, he said things as part of his advice that virtually appeared to be supportive of the plaintiff - although, he should have first asked the defendant as to what his stand was. This statement of Sayyidna Dawud (علیہ السلام) was, though, simply advisory in nature, and time has not yet arrived for the final judgment in the case, however, for a great prophet of his caliber, it was not befitting. To this very thing he was later alerted and fell into prostration. (Ruh-ul- Ma’ ani)
Some others have said that Sayyidna Dawud (علیہ السلام) had managed his time in a manner that every twenty four hours of a day and night one or the other member of his household would be found engaged in some act of devotion to Allah like ` ibadah, dhikr and tasbih. On a certain day, he submitted before Allah Ta’ ala, 'My Lord, there is not a single moment of day and night during which one or the other member of the household of Dawud is not busy with ` ibadah, Salah, tasbih and dhikr before Thee!' Allah Ta’ ala said, '0 Dawud, all this comes from My taufiq. If I do not help you do it, you cannot do it on your own - and one of these days I am going to leave you on your own.' Thereafter, came a day when something different took place. That was a time when Sayyidna Dawud (علیہ السلام) was supposed to be engaged in worship. When this unforeseen thing happened, his timetable was shattered, and he got busy with resolving a dispute. No other member of the household of Sayyidna Dawud (علیہ السلام) was engaged in remembering Allah at that time. Sayyidna Dawud (علیہ السلام) was alerted immediately. He recalled the self-congratulatory statement that had slipped out of his tongue. He realized he had made a mistake. Therefore, he sought the forgiveness of Allah and fell in prostration. This explanation is supported by a saying of Sayyidna Ibn ` Abbas ؓ which has been reported in the Mustadrak of Hakim with sound chains of authority. (Ahkam-ul- Qur'an)
It has been unanimously agreed upon in these explanations that this litigation was not hypothetical. In fact, it was real and the form of the litigation had nothing to do with the test or slip of Sayyidna Dawud (علیہ السلام) . Contrary to this, many commentators have explained it in a manner that postulates that parties to this dispute were not human beings. Rather, they were angels, and Allah Ta’ ala had sent them to present such a simulated form of litigation as would alert Sayyidna Dawud (علیہ السلام) to his slip.
Accordingly, these commentators say that as far as this story of the killing of Uriah and marrying his wife is concerned, it is incorrect. But, conditions that actually prevailed among the people of Bani Isra'il were such that asking someone - 'divorce you wife and give her in marriage to me' - was not considered offensive. This kind of request had also become customary at that time, and was not taken to be impolite as well. It was in this prevailing climate and on this basis that Sayyidna Dawud (علیہ السلام) had made his request to Uriah whereupon Allah Ta’ ala alerted him by sending these two angels. Some others have said that this was a simple matter. Uriah had already sent a proposal to a woman. Sayyidna Dawud (علیہ السلام) happened to send his proposal to the same woman. This hurt Uriah. Thereupon, as admonition, Allah Ta’ ala sent these two angels and alerted him to his slip in a subtle manner. Qadi Abu Ya` la has based his argument on the words of the Qur'an: وَعَزَّنِي فِي الْخِطَابِ (And he overpowered me in speech - 23). He says that this sentence supports the view that this matter came to pass only in connection with: خِطبَہ۔ (khitbah: proposal of marriage), for Dawud (علیہ السلام) has not yet married her. (Zad-ul- Masir by Ibn-ul Jauzi, p. 116, v. 7)
Most commentators have preferred the last two explanations, and they find support in some reports from the Sahabah (please see Ruh-ul-Ma’ ani, Tafsir Abi-s- Saud, Zad-ul-Masir, Tafsir Kabir etc.) But, the truth of the matter is that any detail of this test or slip is neither proved from the Qur'an, nor from some Sahih Hadith. Therefore, at least this much stands settled that this widely known story of having Uriah killed is incorrect. But, about the actual event, all probabilities mentioned above exist, and no one of these can be called absolute and certain. Therefore, the safest way out is what Hafiz Ibn Kathir has taken: 'That which Allah Ta’ ala has left ambiguous should be left as is. We should not force out its details through our guesses and conjectures - particularly when no deed of ours hinges on it. Certainly there is some wisdom in this ambiguity as well. Therefore, one should believe in as much as has been mentioned in the Qur'an. As for the details, let these be resigned to Allah. Nevertheless, since there are many benefits that issue forth from this event, more attention should be paid to these. Therefore, let us now turn to an explanation of the verses where, insha'Allah, these beneficial notes will keep appearing as we go along.
In the first verse (21), it was said: إِذْ تَسَوَّرُوا الْمِحْرَابَ (when they entered the sanctuary by climbing over the wall?). The word: مِحْرَاب (mihrab) is essentially applied to an elevated chamber, or the front elevation of a house. Later, the front portion of a mosque or any other House of Worship came to be called by that name in particular. In the Qur'an, this word has been used in the sense of a place of worship. ` Allamah Suyuti has written that contemporary arched mihrabs of mosques in vogue now were not present during the time of the Holy Prophet ﷺ (Ruh-al-Ma’ ani).
When they entered upon Dawūd, and he was scared of them, they said, “Be not scared. We are two litigants; one of us has wronged the other, so decide between us with truth, and do not cross the limits, and guide us to the right path.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
About Sayyidna Dawud (علیہ السلام) ، it was said in verse 22: فَفَزِعَ مِنْهُمْ (and he was scared of them). The reason of being scared was quite obvious. Two men barging into one's privacy in that manner at an odd hour beating the security cordon can only be because of some bad intention in most cases.
Natural fear is not contrary to the station of a prophet or man of Allah
This tells us that being naturally affected at the sight of something fearful is not contrary to the station of a prophet or man of Allah. Yes, allowing this fear to overtake one's heart and mind and abandoning duties enjoined is certainly bad. Hence, a doubt may arise here. Is it not that the Qur'an portrays the elegant status of the noble prophets by saying: لَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّـهَ. (They do not fear anyone but Allah - AI-Ahzab, 33:39)? Why then, was Sayyidna Dawud (علیہ السلام) in fear on this occasion? For an answer, it could be said that there are two kinds of fear. There is the fear that comes from being hurt by what causes pain. In Arabic, this is called: خَوفُ (khauf: fear). Then there is the other kind of fear. This emerges because of someone great, majestic, awesome. This is called: خَشِیَّۃ (khashyah: awe) (al-Mufradat, Raghib al-Isfahani). There should be no khashiyah for anyone other than Allah - and noble prophets, may peace be on them all, are exactly like that. They are not awed by anyone. Yes, as said earlier, one can have a feeling of fear from naturally hurtful things.
Observe patience against contravention of established rules of etiquette until attending circumstances unfold
The statement in verse 22: قَالُوا لَا تَخَفْ (They said: "Be not scared" ) was made by the sudden entrants who said this and then started telling Sayyidna Dawud (علیہ السلام) what they wanted to while he kept listening to them silently. This tells us that, should someone commit something irregular all of a sudden, one should not start rebuking and chastising him for that on the spur of the moment, instead, one should first listen to what he has to say, so that one can find out whether or not this person had any justification for his irregular behavior. Had it been someone else, he would have unleashed his anger against such unauthorized entrants on the spot. But, Sayyidna Dawud (علیہ السلام) waited till the reality was unfolded, may be these people had some genuine excuse.
The entrant also said: وَلَا تُشْطِطْ (and do not cross the limits - 38:22). This manner of address was obviously very audacious as coming from a stranger. First of all, they came at a late hour, and that too by climbing over the wall. Then, once they were in, they started teaching a prophet as august as Sayyidna Dawud (علیہ السلام) lessons in morality by asking him to be just and not to be unjust. All this was heedless simplicity. But, Sayyidna Dawud (علیہ السلام) observed patience over whatever they did and said, and just avoided telling anything bad to them in response.
This is my brother; he has ninety nine ewes, and I have a single ewe; still he said, ‘Give it into my charge.’ And he overpowered me in speech.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
About Sayyidna Dawud (علیہ السلام) ، it was said in verse 22: فَفَزِعَ مِنْهُمْ (and he was scared of them). The reason of being scared was quite obvious. Two men barging into one's privacy in that manner at an odd hour beating the security cordon can only be because of some bad intention in most cases.
Natural fear is not contrary to the station of a prophet or man of Allah
This tells us that being naturally affected at the sight of something fearful is not contrary to the station of a prophet or man of Allah. Yes, allowing this fear to overtake one's heart and mind and abandoning duties enjoined is certainly bad. Hence, a doubt may arise here. Is it not that the Qur'an portrays the elegant status of the noble prophets by saying: لَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّـهَ. (They do not fear anyone but Allah - AI-Ahzab, 33:39)? Why then, was Sayyidna Dawud (علیہ السلام) in fear on this occasion? For an answer, it could be said that there are two kinds of fear. There is the fear that comes from being hurt by what causes pain. In Arabic, this is called: خَوفُ (khauf: fear). Then there is the other kind of fear. This emerges because of someone great, majestic, awesome. This is called: خَشِیَّۃ (khashyah: awe) (al-Mufradat, Raghib al-Isfahani). There should be no khashiyah for anyone other than Allah - and noble prophets, may peace be on them all, are exactly like that. They are not awed by anyone. Yes, as said earlier, one can have a feeling of fear from naturally hurtful things.
Observe patience against contravention of established rules of etiquette until attending circumstances unfold
The statement in verse 22: قَالُوا لَا تَخَفْ (They said: "Be not scared" ) was made by the sudden entrants who said this and then started telling Sayyidna Dawud (علیہ السلام) what they wanted to while he kept listening to them silently. This tells us that, should someone commit something irregular all of a sudden, one should not start rebuking and chastising him for that on the spur of the moment, instead, one should first listen to what he has to say, so that one can find out whether or not this person had any justification for his irregular behavior. Had it been someone else, he would have unleashed his anger against such unauthorized entrants on the spot. But, Sayyidna Dawud (علیہ السلام) waited till the reality was unfolded, may be these people had some genuine excuse.
The entrant also said: وَلَا تُشْطِطْ (and do not cross the limits - 38:22). This manner of address was obviously very audacious as coming from a stranger. First of all, they came at a late hour, and that too by climbing over the wall. Then, once they were in, they started teaching a prophet as august as Sayyidna Dawud (علیہ السلام) lessons in morality by asking him to be just and not to be unjust. All this was heedless simplicity. But, Sayyidna Dawud (علیہ السلام) observed patience over whatever they did and said, and just avoided telling anything bad to them in response.
He (Dawūd) said, “He has certainly wronged you by demanding your ewe to be added to his ewe. Many partners oppress one another, except those who believe and do righteous deeds, and very few they are.” And Dawūd realized that We had put him to a test, so he prayed to his Lord for forgiveness, and bowing down, he fell in prostration, and turned (to Allah).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
A man of stature should observe patience to the best of his ability over errors made by those in need
This tells us that a person whom Allah has blessed with some high rank - and the needs of people are tied to him should do his best to remain patient over their irregular behavior and errors of expression, for this is the demand of his rank or office. Particularly so, a Hakim (official of the government), a Qadi (judge of the judiciary) and a Mufti (authentic consultant responsible for giving fatwa in the light of Islam's sources of jurisprudence) should pay full attention to this need. (Ruh-ul-Ma’ ani)
Verse 24 opens with the words: قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِ (He said, 'He has certainly wronged you by demanding your ewe to be added to his ewe.' ). Two things are worth pondering here. First of all, Sayyidna Dawud (علیہ السلام) made this statement simply after having listened to the plaintiff. He did not hear the statement of the respondent. About it, some elders have said that this was the slip for which he sought forgiveness from Allah. But, other commentators have said that, in reality, full details of the litigation are not being described here. Taken up here is only what was necessary. Sayyidna Dawud (علیہ السلام) must have surely heard the stand of the defendant. But, it was not described here for the reason that this is the recognized method when judgments are delivered. Everyone can understand that the part relating to asking the defendant at this place is elided (understood).
In addition to that, it is also possible that, though the visitors had asked Sayyidna Dawud (علیہ السلام) for a court judgment, but that was no time for a court session, nor was it a judicial sitting, nor Sayyidna Dawud (علیہ السلام) had the necessary resources available at hand in order to implement his judgment, therefore, he did not give his judgment in the status of a qadi (judge), instead, what he gave was a fatwa (ruling) in his status as a mufti (juri-consult) - and it is not the job of a mufti to go about investigating into the nature of an event, rather, the thing depends on the question asked, and it is in accordance with it that he has to give his answer.
Soliciting contribution, or even gift, under pressure of any kind is usurpation
Something else worth pondering here is that Sayyidna Dawud (علیہ السلام) equated the act of a person demanding simply an ewe with injustice or oppression - although, casually asking someone for something is not a crime. The reason is that the form in which it was being asked did have the outward anatomy of a request. But, in the presence of the amount of verbal and practical pressure being put behind this asking, this thing had assumed the proportions of usurpation, something being taken forcibly, compulsively, illegally or by extortion.
From here we learn that, should a person ask for something from someone in a manner that the addressee, whether willing or unwilling, is left with no way out other than giving it, then, (soliciting aside) even demanding a gift in that manner is also included under ghasb or usurpation. Therefore, if the person asking is a man of office or power, or someone respectable and elegant-looking - and the addressee cannot afford to say no because of the pressure of this man's personality - then, even if the form of the situation is that of soliciting a gift, but in reality, it translates as nothing but ghasb or usurpation, and, the use of the thing acquired in this manner is never permissible for the person asking for it. This point needs the particular attention of those who solicit and receive contributions for مَدَارس madaris and makatib (religious schools), masajid (mosques) or societies and associations in the religious field. For them, only that donation is halal and good that has been given to them by the donor voluntarily and cheerfully. If those seeking such contributions use the pressure of their personality or eight or ten of them simultaneously descend on someone, render him helpless, and succeed in gouging that contribution out of him, then, this would be a flagrantly impermissible act on their part. The Hadith carries a very clear statement of the Holy Prophet ﷺ in this matter:
لَا یحِلّ مال امریءِ مسلم اِلَّا بطیب بفس منہ
The property of a Muslim is not halal unless it is with his sweet will.
Partnership in transactions needs great caution
In verse 24, it was said: وَإِنَّ كَثِيرًا مِّنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَىٰ بَعْضٍ (And many partners oppress one another). By saying this, we have been alerted that it is not unusual when mutual rights are compromised between two persons having a partnership deal. There are occasions when one of them would take something as ordinary, and goes ahead and does it. But, in reality, it becomes the cause of sin. Therefore, great caution is needed in this matter.
Later, in the same verse, it was said: وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ (And Dawud realized that We had put him to a test,- 38:24). If the form of the litigation is taken to be a similitude of the slip of Sayyidna Dawud (علیہ السلام) ، then, the occurring of such a thought is fairly obvious. And if the form of the litigation has nothing to do with it, even then, the overall condition of the parties involved was enough to show that the two of them have been sent by way of a test. On the one hand, these disputants were in such hurry to get their litigation resolved that they were audacious enough to jump the wall and barge in. On the other hand, when the case was presented, the defendant sat silent and accepted, verbally or practically, the plea of the plaintiff without any ifs and buts.
If the defendant agreed with the event as described by the plaintiff, he hardly had the need to come to Sayyidna Dawud (علیہ السلام) seek a verdict in the dispute. Even a person of average intelligence could have gathered that, in this situation, Sayyidna Dawud (علیہ السلام) will invariably decide in favor of the plaintiff. This mysterious conduct of the two disputants was betraying that it was an event of some extraordinary nature. Sayyidna Dawud (علیہ السلام) had no difficulty in seeing through it, that they had come as sent from Allah and their objective was to test him. In some narrations, it also appears that, after having heard the verdict, they exchanged furtive smiles, and in no time disappeared into the skies. Allah knows best.
In the last sentence of verse 24, it was said: فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ (so he prayed to his Lord for forgiveness, and bowing down, he fell in prostration, and turned [ to Allah ].). It should be noted that the word used here is that of: رُکُوع (ruku`) which literally means 'to bow down' while, with most commentators, it denotes سَجدَہ (sajdah: prostration). According to the Hanafiyyah, by reciting this verse, sajdah becomes obligatory.
By doing ruku` the sajdah of tilawah (recitation) stands performed
And Imam Abu Hanifah (رح) has proved from this verse that, in case a verse requiring sajdah has been recited within the Salah, then, forming the intention of sajdah in the ruku' makes the obligation of sajdah stand performed. The reason is that here Allah Ta’ ala has used the word: رُکُوع (ruku) for: سَجدَہ (sajdah) which proves that ruku` too can become the replacement of sajdah. But, in this connection, a few necessary points should be borne in mind.
The sajdah of tilawah (recitation): Some rulings.
1. Sajdah when being performed through an obligatory ruku` in Salah can only be performed validly on condition that the verse of sajdah has been recited within the Salah. When reciting the Qur'an outside the Salah, the sajdah of tilawah cannot be performed validly through a ruku`. The reason is that ruku` is an act of ` ibadah only in Salah - outside Salah, it is not recognized as an act of worship. (Bada’ i).
2. A ruku` can stand for sajdah of tilawah only when ruku` has been done soon after having recited the verse of sajdah or having recited at the most two or three additional verses. And if, after the verse of sajdah, one has made a long recitation in the standing position, the ruku` would not stand for sajdah.
3. If one is thinking of performing the sajdah of tilawah in the position of ruku`, then, he should better make the intention of the sajdah of tilawah while bowing down for the ruku`, otherwise, the obligation of sajdah will not stand discharged by this ruku`. Yes, once the person starts going for sajdah, the sajdah will stand performed even without the intention.
4. The preferred practice, however, in any case is that the sajdah of tilawah is performed as a regular sajdah before ruku`, and then, one rises from the state of sajdah, recites one or two verses and then goes for ruku `, rather than it is performed in the obligatory ruku` of the Salah. (Bada'I ' ).
So we forgave him that (lapse), and surely he has a place of nearness in Our presence, and an excellent resort.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 25, it was said: وَإِنَّ لَهُ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَآبٍ (and surely he has a place of nearness in Our presence, and an excellent resort.). By concluding this event on this verse, a hint was released towards the fact that, no matter whatever the slip of Sayyidna Dawud (علیہ السلام) would have been, once he had sought forgiveness from Allah and had passionately turned to Him, it goes without saying that the level of his communion with Allah Ta’ ala had increased further.
When warn, warn with wisdom!
Yet another aspect of this event needs to be mentioned here. Let this slip of Sayyidna Dawud (علیہ السلام) be whatever it was, it was a matter between him and his Lord who could have alerted him to it even directly through a revelation. But, rather than do something of this nature, why was a particular method used when the case of a dispute was sent in his court to alert him thereby? The truth of the matter is that this method invites deliberation. It helps us realize that it provides guidance for those who are engaged in preaching and bidding the Fair and forbidding the Unfair. Those who do their duty in this field should know that the conduct of a person is not to be corrected casually. It takes a lot of wisdom to do it. To alert someone to his error, it is better to take to a method that helps the concerned person realize his error on his own, without having recourse to warn him verbally. For that purpose, it is more effective to use such examples as may convey the message without hurting the addressee in the least.
O Dawūd, We have made you a vicegerent on earth, so judge between people with truth, and do not follow the selfish desire, lest it should lead you astray from Allah’s path. Surely those who go astray from Allah’s path will have a severe punishment, because they had forgotten the Day of Reckoning.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Not only that Allah Ta’ ala had made Sayyidna Dawud (علیہ السلام) a prophet, He had also placed a government and state at his command. Accordingly, in this verse, he has been entrusted with a basic guideline for the conduct of governance and politics. Three things have been said in this guideline
1. We have made you Our khalifah (caliph, deputy, successor, vicar, vicegerent) on the earth.
2. In this capacity, your basic duty is to decide matters in accordance with the truth.
3. And to accomplish this mission, abstention from following personal desires is a binding condition.
As for the sense of making someone a khalifah on the earth, it has been discussed in the commentary on Surah Al-Baqarah (please see Ma` ariful-Qur'an, English, Volume I, pages 158-171) and from it emerges the essential principle of Islamic political theory that "Sovereignty belongs to Allah Ta’ ala." All rulers of the earth are bound to operate in accordance with His injunctions alone. They cannot go out of it. Therefore, the ruler of Muslims, the consultative body or assembly might explain or codify Islamic law as such, but the reality is that they are not lawgivers, instead, are introducers of the law of Allah.
The basic function of an Islamic state is to establish truth
Secondly, it has been made very clear here that the basic function of an Islamic state is to establish truth. It is incumbent on the government that it should establish the rule of truth and justice in all its matters from administration to resolution of disputes.
Since Islam is a religion for all times to come, it has not fixed such administrative details as would have to be changed with changing circumstances. Instead of that, it has blessed its followers with the basic guidelines in the light of which administrative details can be settled according to the needs of every period of time. Therefore, no doubt, this much has been made clear here that the essential function of the government is to establish truth, but along with it, its administrative details have been left in the safe hands of sound thinking Muslims of every period.
The relationship of the Judiciary and the Executive
Accordingly, no such fixed injunction as would stand unalterable in every period of time has been given on the issue of whether the Judiciary remains separate from the Executive or remains part of it. If, in some period of time, full trust can be placed in the honesty and trustworthiness of the rulers, the duality of the judiciary and the executive branches of the government can be eliminated - and if, in a certain period, full trust cannot be placed in the honesty and trustworthiness of the rulers, the Judiciary can also be kept totally independent of the Executive.
Sayyidna Dawud (علیہ السلام) was a great prophet of Allah. Who could have claimed to be as honest and trustworthy as he was? Therefore, he was simultaneously made the head of both the Executive and the Judiciary who also had the responsibility of delivering a verdict in disputes. In addition to the noble prophets (علیہم السلام) ، the same practice continued among the rightly guided khulafa' of the Muslim community (al-khulafa' ar-rashidun) when the amirul-mu'minin (the leader of Muslims or head of the Muslim state) used to be the Qadi (judge) as well. This practice was discontinued by later Islamic governments when the amirul-mu'minin was made the head of the Executive, and the qadi-l-qudat (Chief Justice) that of the Judiciary.
The third guideline on which the heaviest stress has been laid in this verse simply says: Do not follow the desires of yourself and keep the day of Reckoning in sight all the time. The reason for such a stress is that this thing is the very foundation of any effort to establish the supremacy of truth. Only a Hakim (ruler) or Qadi (judge) who has the fear of Allah and the concern of Hereafter in his heart can establish the supremacy of truth and justice in the real sense of the term. Nothing short of this would work. You are welcome to make laws, the best you can. The ability of the desiring human self to conceal its stratagems and carve out an operational outlet through any law or system is virtually unbeatable. As long as this thing is there, the best of law and system cannot establish the rule of law, truth and justice. The history of the world and the current scenario of our time bear witness to this submission.
The first thing to watch around offices charged with responsibility is the character of the human being sitting there
Right from here we also learn that in order to place someone in a position of authority, such as an official of the government, or a judge of the judiciary (or someone in any other role of public or private responsibility), the first thing one has to look for is whether or not this person has the fear of Allah in his heart, the concern for 'Akhirah, the life to come on his mind and, of course, the state of his morals and character. If it is realized that he has nothing of the sort as the fear of Allah in his heart, instead, his desiring self sits there as the monarch of all it surveys, then, no matter how high his degrees in education, and no matter how superb his expertise and experience in the field, he is not deserving of any high office of responsibility in the sight of Islam.
We did not create the heavens and the earth and what is between them in vain. That is the thinking of those who disbelieve. So, woe to the disbelievers because of the Fire (they have to face).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The delicate order of the verses
These verses in which the basic beliefs of Islam, particularly that of the Hereafter, have been emphatically confirmed appear in between the description of events relating to Sayyidna Dawud (علیہ السلام) with an order that is extremely delicate and sublime. Says Imam Razi, if someone is refusing to understand because of obstinacy, the wiser approach is to put away the subject under discussion aside, and start talking about something totally unrelated - and when his mind stands diverted from the first subject, he should be brought around during the flow of conversation to concede to the original proposition. At this place, it is to dwell upon and secure confirmation of the Hereafter that this very method has been used. Being mentioned before the description of the event relating to Sayyidna Dawud (علیہ السلام) there were some postures of obstinacy demonstrated by the disbelievers that concluded at the verse: وَقَالُوا رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبْلَ يَوْمِ الْحِسَابِ (And they said, " 0 our Lord, give us our share [ of the punishment ] sooner, before the Day of Reckoning." - 38:16). The outcome of all this was to state that those people rejected the existence of the Hereafter and made fun of it. Immediately after that, it was said: اصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاذْكُرْ عَبْدَنَا دَاوُودَ (Observe patience over what they say and remember Our servant, Dawud - 38:17). By saying so, a new subject was introduced. But, the event relating to Sayyidna Dawud (علیہ السلام) has been concluded with the statement:
O Dawud, We have made you a vicegerent on earth, so judge between people with truth. (38:26).
Now, from here it is in an imperceptible manner that the Hereafter has been positively confirmed by positing that here is the supreme Being of Allah asking his deputy on the earth to establish the rule of law and justice resulting in punishment for the evil and peace for the good - when so, is it not that the same Being would necessarily establish justice and equity in this universe? Most certainly, it is the dictate of His wisdom that He, rather than herd everyone good or bad with the same stick, punishes the doers of evil and rewards the doers of good. This, then, is the purpose of the creation of this universe, and in order that it translates into reality, it is necessary that there be a Qiyamah (the Last Day) and an 'Akhirah (the Hereafter) - something that precisely corresponds to His wisdom. Those who reject the Hereafter are virtually saying that this universe has been created aimlessly, devoid of any wisdom behind it, for everyone good or bad will live his or her time and die with nobody around to ask questions - although, one who has faith in the wisdom of Allah Ta’ ala can never accept this line of reasoning.
Shall We make those who believe and do righteous deeds equal to those who commit mischief on the earth? Or shall We make the God-fearing equal to the sinners?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 28, it was said: أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ (Shall We make those who believe and do righteous deeds equal to those who commit mischief on the earth? Or shall We make the God-fearing equal to the sinners?) - that is, this can never be. In fact, the end of both will be totally different. Right from here, we learn that this difference between a believer and disbeliever is there in terms of the injunctions of the Hereafter. While living in the present world, it is quite possible that a disbeliever has a lot more comforts than a believer. Likewise, it cannot be deduced thereby that the material rights of the disbeliever cannot be equal to the rights of the believer, instead, the truth of the matter is that a disbeliever could be allowed human rights equal to a believer. Accordingly, non-Muslim minorities who live in an Islamic state under mutual pledges shall be given all human rights that will be but equal to those of Muslim.
This is a blessed Book We have revealed to you, so that they deliberate in its verses, and so that the men of understanding may heed to advice.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 28, it was said: أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ (Shall We make those who believe and do righteous deeds equal to those who commit mischief on the earth? Or shall We make the God-fearing equal to the sinners?) - that is, this can never be. In fact, the end of both will be totally different. Right from here, we learn that this difference between a believer and disbeliever is there in terms of the injunctions of the Hereafter. While living in the present world, it is quite possible that a disbeliever has a lot more comforts than a believer. Likewise, it cannot be deduced thereby that the material rights of the disbeliever cannot be equal to the rights of the believer, instead, the truth of the matter is that a disbeliever could be allowed human rights equal to a believer. Accordingly, non-Muslim minorities who live in an Islamic state under mutual pledges shall be given all human rights that will be but equal to those of Muslim.
And We blessed Dawūd with Sulaimān. He was an excellent servant (of Allah). Surely, he was great in turning (to Us, in penitence and praise).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In these verses, an event relating to Sayyidna Sulayman (علیہ السلام) has been mentioned. The gist of the well known Tafsir of this event is that Sayyidna Sulayman (علیہ السلام) was so engrossed in the inspection of the horses that he missed to perform the Salah of Al-` Asr at his usual time. Later, when he was alerted to this loss, he slaughtered all those horses as the unfortunate interference in the remembrance of Allah took place because of them.
This missed Salah could be a nafl salah. Given this situation, there should be no difficulty in understanding what Sulayman (علیہ السلام) did, for the noble prophets try to make amends for even this much of negligence. And it is also possible that the Salah concerned was obligatory (fard) and his engrossment in the inspection might have caused him to forget. Although if someone forgets to perform the fard (obligatory) Salah, it does not cause a sin to have been committed, but Sayyidna Sulayman (علیہ السلام) ، in view of his high station, expiated for that too.
This Tafsir of the cited verses has been reported from several leading authorities among the commentators. Even a great scholar of Ibn Kathir's stature has preferred this Tafsir. Then, it is also supported by a marfu' Hadith (attributed to the noble Prophet ﷺ) reported by 'Allamah Suyuti with reference to the Mu'jim of Tabarani, Ismaili and Ibn Marduwayh.
عن ابی کعب ؓ عن النّبی ﷺ فی قولہٖ فطفق مسحاً بالسّوق والاعناق قال قطع سوفھا و أعناقھا بالسیف
From 'Ubaiyy Ibn Ka'b , from the Holy Prophet ﷺ : About the word of Allah: (and he started passing his hands over the shanks and the necks.), he said: "Cut their legs and necks with the sword."
` Allamah Suyuti has declared its rating as Hasan. (ad-Durr-ul-Manthur, p. 309, v. 5) and quoting this Hadith in Majma'-uz-Zawa'id, ` Allamah Haithami says:
'Tabarani has reported this in al-Awsat. Said Ibn Bashir is one of the narrators there. He has been called trustworthy by Shu'bah and others. Ibn Ma'in and others call him weak. The rest of the men reporting are trustworthy.' (Majma'-uz-Zawa'id, p. 99, v. 7, Kitabu-t-Tafsir)
Because of this Hadith, this Tafsir becomes fairly strong. But, it generally lends to the doubt that the horses were a gift of Allah and wasting one's property in that manner does not seem to befit the station of a prophet. Commentators have answered it by saying that Sayyidna Sulayman (علیہ السلام) owned these horses, and the sacrifice of horses was also permissible in his code of law very similar to that of cows, goats and camels. Therefore, he never wasted the horses, in fact, sacrificed them in the name of Allah. Just as the act of sacrificing a cow or goat is not tantamount to wasting it, instead, it is an act of ` ibadah, the sacrifice of horses offered by him was nothing but an act of ` ibadah (Ruh-ul-Ma’ ani).
Most commentators have explained this verse in this very manner. But, there is another Tafsir of these verses reported from Sayyidna ` Abdullah Ibn ` Abbas ؓ where the description of the event differs. A gist of the Tafsir is that the horses presented before Sayyidna Sulayman (علیہ السلام) were specially prepared for Jihad. Sayyidna Sulayman (علیہ السلام) was pleased to see them while he also said that the attachment he had to those horses was not because he loved worldly life, rather it was because of his remembrance of Allah in that these were prepared for Jihad, and Jihad was an act of worship at its highest. In the meantime, that lineup of horses went out of his sight. He asked that they be brought back again. Accordingly, when they appeared before him once again, he started stroking and patting their necks and legs with affection.
According to this Tafsir, the word: عَن (an: from or because) in: عَن ذِكْرِ رَبِّي ) ’ an dhikri-rabbi: from or because of the remembrance of my Lord) is the 'an of cause' عَن سَببیّہ ( ‘an sababiyah), and the pronoun in: تَوَارَتْ (tawarat: disappeared) is invariably reverting to horses, and: مَسحُ (mash) does not mean to cut, instead, it means to pass or wipe hands (over the body of the horses) with affection.
Classical commentators like Hafiz Ibn Jarir Tabari, Imam Razi and others have preferred this very Tafsir, because it is free from any possible doubt about property being wasted.
In terms of the words of the noble Qur'an, there is room for both explanations. But, since a marfu' Hadith has appeared in favor of the first Tafsir, a Hadith that is hasan (good) as regards its authority, therefore, it has become weightier and more acceptable.
(Worth remembering is the incident) when the swift horses of high breeding were presented before him in the evening.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In these verses, an event relating to Sayyidna Sulayman (علیہ السلام) has been mentioned. The gist of the well known Tafsir of this event is that Sayyidna Sulayman (علیہ السلام) was so engrossed in the inspection of the horses that he missed to perform the Salah of Al-` Asr at his usual time. Later, when he was alerted to this loss, he slaughtered all those horses as the unfortunate interference in the remembrance of Allah took place because of them.
This missed Salah could be a nafl salah. Given this situation, there should be no difficulty in understanding what Sulayman (علیہ السلام) did, for the noble prophets try to make amends for even this much of negligence. And it is also possible that the Salah concerned was obligatory (fard) and his engrossment in the inspection might have caused him to forget. Although if someone forgets to perform the fard (obligatory) Salah, it does not cause a sin to have been committed, but Sayyidna Sulayman (علیہ السلام) ، in view of his high station, expiated for that too.
This Tafsir of the cited verses has been reported from several leading authorities among the commentators. Even a great scholar of Ibn Kathir's stature has preferred this Tafsir. Then, it is also supported by a marfu' Hadith (attributed to the noble Prophet ﷺ) reported by 'Allamah Suyuti with reference to the Mu'jim of Tabarani, Ismaili and Ibn Marduwayh.
عن ابی کعب ؓ عن النّبی ﷺ فی قولہٖ فطفق مسحاً بالسّوق والاعناق قال قطع سوفھا و أعناقھا بالسیف
From 'Ubaiyy Ibn Ka'b , from the Holy Prophet ﷺ : About the word of Allah: (and he started passing his hands over the shanks and the necks.), he said: "Cut their legs and necks with the sword."
` Allamah Suyuti has declared its rating as Hasan. (ad-Durr-ul-Manthur, p. 309, v. 5) and quoting this Hadith in Majma'-uz-Zawa'id, ` Allamah Haithami says:
'Tabarani has reported this in al-Awsat. Said Ibn Bashir is one of the narrators there. He has been called trustworthy by Shu'bah and others. Ibn Ma'in and others call him weak. The rest of the men reporting are trustworthy.' (Majma'-uz-Zawa'id, p. 99, v. 7, Kitabu-t-Tafsir)
Because of this Hadith, this Tafsir becomes fairly strong. But, it generally lends to the doubt that the horses were a gift of Allah and wasting one's property in that manner does not seem to befit the station of a prophet. Commentators have answered it by saying that Sayyidna Sulayman (علیہ السلام) owned these horses, and the sacrifice of horses was also permissible in his code of law very similar to that of cows, goats and camels. Therefore, he never wasted the horses, in fact, sacrificed them in the name of Allah. Just as the act of sacrificing a cow or goat is not tantamount to wasting it, instead, it is an act of ` ibadah, the sacrifice of horses offered by him was nothing but an act of ` ibadah (Ruh-ul-Ma’ ani).
Most commentators have explained this verse in this very manner. But, there is another Tafsir of these verses reported from Sayyidna ` Abdullah Ibn ` Abbas ؓ where the description of the event differs. A gist of the Tafsir is that the horses presented before Sayyidna Sulayman (علیہ السلام) were specially prepared for Jihad. Sayyidna Sulayman (علیہ السلام) was pleased to see them while he also said that the attachment he had to those horses was not because he loved worldly life, rather it was because of his remembrance of Allah in that these were prepared for Jihad, and Jihad was an act of worship at its highest. In the meantime, that lineup of horses went out of his sight. He asked that they be brought back again. Accordingly, when they appeared before him once again, he started stroking and patting their necks and legs with affection.
According to this Tafsir, the word: عَن (an: from or because) in: عَن ذِكْرِ رَبِّي ) ’ an dhikri-rabbi: from or because of the remembrance of my Lord) is the 'an of cause' عَن سَببیّہ ( ‘an sababiyah), and the pronoun in: تَوَارَتْ (tawarat: disappeared) is invariably reverting to horses, and: مَسحُ (mash) does not mean to cut, instead, it means to pass or wipe hands (over the body of the horses) with affection.
Classical commentators like Hafiz Ibn Jarir Tabari, Imam Razi and others have preferred this very Tafsir, because it is free from any possible doubt about property being wasted.
In terms of the words of the noble Qur'an, there is room for both explanations. But, since a marfu' Hadith has appeared in favor of the first Tafsir, a Hadith that is hasan (good) as regards its authority, therefore, it has become weightier and more acceptable.
He said, “I held the love of the good things (i.e. these horses) because of the remembrance of my Lord.” until it went behind the veil.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The story of the return and resetting of the Sun
Some early interpreters have, while following the first Tafsir, also said that soon after having missed the Salah of al-` Asr, Sayyidna Sulayman (علیہ السلام) prayed to Allah Ta’ ala, or requested the angels, that the Sun should be made to return. Accordingly, the Sun was returned and he was enabled to perform his appointed Salah. After that, the Sun set once again. These people take the pronoun in: رُدُّوهَا (rudduha: Bring it back to me - 38:33) as reverting to the Sun.
But, investigative commentators, for instance, ` Allamah ` Alusi and others have rejected this fictional approach, and have said that the pronoun in: رُدُّوهَا (rudduha: Bring them back to me) is reverting to 'horses' and not to the Sun - not because, refuge with Allah, making the Sun to return is not within the power and control of Allah Ta’ ala, but because this story does not stand proved from the Qur'an and Hadith. (Ruh-ul-Ma’ ani)
In the event one neglects the remembrance of Allah, some self-imposed penalty is in order as part of one's remorse
Anyway, this much does stand proved from the event that, should there come a time when one happens to have been neglectful of the remembrance of Allah, then, in order to punish one's aberrant self, depriving it of some lawful thing is permissible. This, in the terminology of the noble Sufis, is called: غیرت (ghayrah: sense of honor or shame). (Bayan-ul-Qur’ an)
Imposing such penalties on one's own self for the purpose of training it to do what is good is a prescription of self-reform - and this event seems to suggest its justification, in fact, recommendation. It has also been reported from the Holy Prophet ﷺ that, on a certain occasion, Sayyidna Abu Jahm ؓ presented to him the gift of a Syrian throw-over shawl having some sort of design embroidered or painted on it. He made his Salah covering himself with this shawl. Then, he came to Sayyidah ` A'ishah ؓ and said to her, "Return this shawl to Abu Jahm, because I happened to have cast a look at the design it had during the course of my Salah, and this design would have almost thrown me into some trial" (Ahkam-ul- Qur’ an with reference to al-Muwatta' of Imam Malik).
Similarly, there is an incident related to Sayyidna Abu Talhah ؓ . Once, while making Salah in his fruit-farm, he happened to have turned his attention to look at a bird, and as a result, his attention was diverted away from the Salah (a contravention of the essential etiquette of Salah being offered before Allah Ta’ ala). After that, he gave the whole farm as sadaqah (charity).
But one has to bear in mind that the penalty thought of for this purpose should be permissible by itself. Wasting away some property for no valid reason is not permissible. Therefore, no such action is correct as would result in the wastage of property. Among the Sufis, the famous Shibli (رح) had once burnt his clothes as part of this kind of self-imposed penalty. But, the more discerning among Sufis, such as Shaikh ` Abdul-Wahhab Sha` rani (رح) ، did not approve of that action of his as correct and sound. (Ruh-ul-Ma’ ani)
The ruler should personally keep watching over the functions of the state
The second line of conduct that emerges from this event is that the person responsible for the affairs of the state or its high officials (who share this responsibility with him) should personally keep watching over their subordinate departments in a way that they never sit relaxed after having passed on the trust to their deputies and assistants. This is the reason why Sayyidna Sulayman (علیہ السلام) who had a host of subordinates at his command, inspected the horses in person. This concern (to be personally vigilant against any malfunction of the state system) stands proved also from the examples set by the rightly guided caliphs of Islam, particularly from the practice of Sayyidna ` Umar ؓ .
At the time of one act of ` ibadah (worship), engaging in another is an error
The second line of conduct that stands proved from this event is that the time of an ` ibadah that is already bound with a certain hour should not be spent in getting busy with some other act of ` ibadah. It is obvious that the inspection of horses prepared for Jihad amounted to a significant act of worship in its own right. But, as this was not the time for this kind of ` ibadah, rather, was the time of the prescribed ` ibadah of Salah, therefore, Sayyidna Sulayman (علیہ السلام) counted this too as an error, for which he made amends. Hence, Muslim jurists say that the way it is not permissible to stay occupied with buying and selling activity after the اذان adhan (call for prayer) of Jumu'ah Salah, similarly, it is also not correct to stay occupied with some chore other than the preparation for the Jumu'ah Sarah, even if it happens to be the ` ibadah of reciting the Qur'an or making nafl salah.
(Then he said,) “Bring them back to me” - and he started passing his hands over the shanks and the necks (of the horses).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The story of the return and resetting of the Sun
Some early interpreters have, while following the first Tafsir, also said that soon after having missed the Salah of al-` Asr, Sayyidna Sulayman (علیہ السلام) prayed to Allah Ta’ ala, or requested the angels, that the Sun should be made to return. Accordingly, the Sun was returned and he was enabled to perform his appointed Salah. After that, the Sun set once again. These people take the pronoun in: رُدُّوهَا (rudduha: Bring it back to me - 38:33) as reverting to the Sun.
But, investigative commentators, for instance, ` Allamah ` Alusi and others have rejected this fictional approach, and have said that the pronoun in: رُدُّوهَا (rudduha: Bring them back to me) is reverting to 'horses' and not to the Sun - not because, refuge with Allah, making the Sun to return is not within the power and control of Allah Ta’ ala, but because this story does not stand proved from the Qur'an and Hadith. (Ruh-ul-Ma’ ani)
In the event one neglects the remembrance of Allah, some self-imposed penalty is in order as part of one's remorse
Anyway, this much does stand proved from the event that, should there come a time when one happens to have been neglectful of the remembrance of Allah, then, in order to punish one's aberrant self, depriving it of some lawful thing is permissible. This, in the terminology of the noble Sufis, is called: غیرت (ghayrah: sense of honor or shame). (Bayan-ul-Qur’ an)
Imposing such penalties on one's own self for the purpose of training it to do what is good is a prescription of self-reform - and this event seems to suggest its justification, in fact, recommendation. It has also been reported from the Holy Prophet ﷺ that, on a certain occasion, Sayyidna Abu Jahm ؓ presented to him the gift of a Syrian throw-over shawl having some sort of design embroidered or painted on it. He made his Salah covering himself with this shawl. Then, he came to Sayyidah ` A'ishah ؓ and said to her, "Return this shawl to Abu Jahm, because I happened to have cast a look at the design it had during the course of my Salah, and this design would have almost thrown me into some trial" (Ahkam-ul- Qur’ an with reference to al-Muwatta' of Imam Malik).
Similarly, there is an incident related to Sayyidna Abu Talhah ؓ . Once, while making Salah in his fruit-farm, he happened to have turned his attention to look at a bird, and as a result, his attention was diverted away from the Salah (a contravention of the essential etiquette of Salah being offered before Allah Ta’ ala). After that, he gave the whole farm as sadaqah (charity).
But one has to bear in mind that the penalty thought of for this purpose should be permissible by itself. Wasting away some property for no valid reason is not permissible. Therefore, no such action is correct as would result in the wastage of property. Among the Sufis, the famous Shibli (رح) had once burnt his clothes as part of this kind of self-imposed penalty. But, the more discerning among Sufis, such as Shaikh ` Abdul-Wahhab Sha` rani (رح) ، did not approve of that action of his as correct and sound. (Ruh-ul-Ma’ ani)
The ruler should personally keep watching over the functions of the state
The second line of conduct that emerges from this event is that the person responsible for the affairs of the state or its high officials (who share this responsibility with him) should personally keep watching over their subordinate departments in a way that they never sit relaxed after having passed on the trust to their deputies and assistants. This is the reason why Sayyidna Sulayman (علیہ السلام) who had a host of subordinates at his command, inspected the horses in person. This concern (to be personally vigilant against any malfunction of the state system) stands proved also from the examples set by the rightly guided caliphs of Islam, particularly from the practice of Sayyidna ` Umar ؓ .
At the time of one act of ` ibadah (worship), engaging in another is an error
The second line of conduct that stands proved from this event is that the time of an ` ibadah that is already bound with a certain hour should not be spent in getting busy with some other act of ` ibadah. It is obvious that the inspection of horses prepared for Jihad amounted to a significant act of worship in its own right. But, as this was not the time for this kind of ` ibadah, rather, was the time of the prescribed ` ibadah of Salah, therefore, Sayyidna Sulayman (علیہ السلام) counted this too as an error, for which he made amends. Hence, Muslim jurists say that the way it is not permissible to stay occupied with buying and selling activity after the اذان adhan (call for prayer) of Jumu'ah Salah, similarly, it is also not correct to stay occupied with some chore other than the preparation for the Jumu'ah Sarah, even if it happens to be the ` ibadah of reciting the Qur'an or making nafl salah.
And indeed We tested Sulaimān while We threw on his throne a body after which he turned (to Us).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In this verse, Allah Ta’ ala has mentioned yet another test of Sayyidna Sulayman (علیہ السلام) with a simple statement saying that, during this test, some body, or part of it, was put on the throne of Sayyidna Sulayman (علیہ السلام) . As for what that body was and what its placement on the throne means and how it was a test, these details are not available in the noble Qur'an, nor are they proved from any Sahih Hadith. Therefore, some authentic commentators, for instance, Ibn Kathir seems to incline to the approach that anything the Qur'an has left ambiguous should be left as is, without having to dig into its details. One should simply believe this much that Allah Ta ala had put Sayyidna Sulayman (علیہ السلام) to some test after which he turned to Allah more than before - and the real purpose of the Qur'an stands accomplished by saying that which has already been said.
Still, some commentators have tried to go after the details of this test, and have come up with several probabilities in this connection. Some of these probabilities happen to have been extracted exclusively from Judaic narrations. For example, the story that secret of the power of Sayyidna Sulayman (علیہ السلام) was in his ring. On a certain day, the Satan got hold of his ring, and ended up sitting on the throne of Sayyidna Sulayman (علیہ السلام) as the ruler looking like him. Forty days later, that ring of Sayyidna Sulayman (علیہ السلام) was retrieved from the belly of a fish. After that, he regained his authority as the ruler once again. This narrative annexed with additional tales appears in several books of Tafsir. But, Hafiz Ibn Kathir, after identifying all such narratives as Judaic reports, writes in his Tafsir:
"There is a group among the people of the Book that does not believe in Sayyidna Sulayman (علیہ السلام) as a prophet. Therefore, it is obvious, all these false tales have been forged by them" - Tafsir Ibn Kathir, p. 36, v. 4.
Hence, labeling narratives of this nature as being the Tafsir of this Qur'anic verse is not correct by any standard.
There is another event relating to Sayyidna Sulayman (علیہ السلام) that finds mention in the Sahih of al-Bukhari and elsewhere too. Finding some parts of this event resembling the text of this verse, some commentators have declared it to be the Tafsir of this verse. The gist of the event is that once Sayyidna Sulayman (علیہ السلام) confided as to when he would go to his wives, each of them would give birth to a boy who will carry out Jihad in the way of Allah. But, while verbalizing his thought, he forgot to say: Insha'Allah (If Allah wills) Allah Ta’ ala did not like this slip coming from his great prophet, and He proved this claim of his as false as only one out of all his wives gave birth to a still child that had one side missing.
Some commentators have applied the anatomy of this event on this verse, and have said that the expression: 'threw or put the body or its part on the throne' means that some attendant of Sayyidna Sulayman (علیہ السلام) brought this body of the baby, and put it on the throne. Thereupon, Sayyidna Sulayman (علیہ السلام) got alerted, and he realized that it was the consequence of not saying: Insha'Allah on his part. Accordingly, he turned to Allah and sought forgiveness for this slip.
Discerning commentators like Qadi Abu-s-Sa` ad, ` Allamah 'Alusi and others have followed this Tafsir. Maulana Ashraf Thanavi (رح) has also gone by it in his Tafsir Bayan-ul-Qur'an. But, the reality is that even this event cannot be called the Tafsir of this verse in a certain manner for the reason that no Hadith narration that mentions this event has any indication that the Holy Prophet ﷺ has ever mentioned it as part of his explanation of the verse under study. Even Imam Bukhari (رح) has reported this Hadith in his Kitab-ul-Jihad, Kitab-ul-Anbiya', Kitab-ul-Ayman wa-n-Nudhar and elsewhere with various versions, but he has not mentioned it under the head of the Tafsir of Surah Sad anywhere in his Kitabu-t-Tafsir. In fact, he has reported another narration under the verse: وَهَبْ لِي مُلْكًا (bless me with a kingdom - 38:35) (which follows immediately next to the verse under discussion here) and has not made any mention of this Hadith. This shows that, even in the sight of Imam Bukhari وَهَبْ لِي مُلْكًا ، this particular event is not a Tafsir of the verse under study. Instead, this too, like the several other events relating to the noble prophets described by the Holy Prophet ﷺ ، is a separate event that does not necessarily have to be the Tafsir of one or the other verse.
A third Tafsir is credited to Imam Razi and some others. According to this Tafsir, once Sayyidna Sulayman (علیہ السلام) became very sick. He grew so weak because of it that, at the time he was brought in to sit on the throne, he gave the impression of a body without the soul. Later, Allah Ta’ ala enabled him to get well. At that time, he turned to Allah, expressed his gratitude before Him, sought His forgiveness - and along with all that, also prayed for an unmatched kingdom for himself in the future.
But, this Tafsir too is simply conjectural. It also does not carry much congruence with the words of the noble Qur'an, and there is no proof for it from any Hadith narration as well.
The reality is that there is no source with us to find out the certain details of the event alluded to in the verse under study - nor are we duty-bound to go about finding it. Therefore, we have zero in our faith on this much that Allah Ta’ ala had put Sayyidna Sulayman (علیہ السلام) to a certain test after which his passion to return to Allah came out stronger than ever before - and that the real purpose of the Qur'an in mentioning this event is to invite all human beings to turn to Allah like Sayyidna Sulayman (علیہ السلام) as and when they face any distress or trial. As for the details of the test and trial of Sayyidna Sulayman (علیہ السلام) ، let these be entrusted with Allah. Allah knows best.
He said, “O my Lord, forgive me, and bless me with a kingdom that will not be available to anyone after me. Surely, You are the Bountiful.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
It was said in verse 35: هَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّن بَعْدِي (bless me with a kingdom that will not be available to anyone after me.). Some commentators explain the sense of this prayer as 'let not a great kingdom like mine belong to anyone else during my time.' In other words, they take "min ba` di": or 'after me' in the sense of 'other than me.' Maulana Ashraf Thanavi (رح) has done his translation accordingly. But, with most commentators, the sense of the prayer is: 'Even after me, let no one have a kingdom as great as this.' Accordingly, so it happened. The kingdom that Allah Ta ala gave to Sayyidna Sulayman (علیہ السلام) was a kingdom the like of which never became the lot of anyone else. The reason was simple. The subjugation of the wind and the command over the genre of the Jinn were exclusive traits of his kingdom, and no kingdom that followed him had these characteristics. There are some people who carry out mysterious exercises (amaliyyat) through which they are known to subjugate Jinns, a phenomenon that does not fall contrary to this, because it cannot be compared, in the least, to the subjugation of the jinn Allah had allowed for Sayyidna Sulayman (علیہ السلام) . Moreover, these experts in amaliyyat are able to make just about one or a few Jinns become obedient to them, but the kind of wide spread kingdom that Sayyidna Sulayman (علیہ السلام) had was not acquired by anyone.
Praying for office and power
At this place, it should be borne in mind that no prayer made by the noble prophets is made without the will and permission of Allah Ta’ ala. Sayyidna Sulayman (علیہ السلام) had made this prayer too by the will and permission of Allah Ta’ ala. And since some bland seeking of power was not his aim, rather the driving desire to implement Divine laws and the passion to make truth triumph was behind it - and Allah Ta’ ala knew that once Sayyidna Sulayman (علیہ السلام) had the power, he would work for these very high objectives, and would never entertain negative feelings of office, power and recognition - therefore, he was given the permission to make this prayer, and it was accepted as well. But, common people have been prohibited in Hadith from seeking power following their own initiative. The reason is that such an initiative usually gets to be tainted with the desire for power, influence, money and property. Accordingly, where one has the certitude of being free of such selfish desires and one really would love to see the banner of truth fly high without the least hunger for power hidden anywhere in the recesses of his heart - then, for such a person, praying for power and authority of government is permissible. (Ruh-ul-Ma’ ani etc.)
Then We subjugated the wind for him that blew smoothly on his command to wherever he wished,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
It was said in verse 35: هَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّن بَعْدِي (bless me with a kingdom that will not be available to anyone after me.). Some commentators explain the sense of this prayer as 'let not a great kingdom like mine belong to anyone else during my time.' In other words, they take "min ba` di": or 'after me' in the sense of 'other than me.' Maulana Ashraf Thanavi (رح) has done his translation accordingly. But, with most commentators, the sense of the prayer is: 'Even after me, let no one have a kingdom as great as this.' Accordingly, so it happened. The kingdom that Allah Ta ala gave to Sayyidna Sulayman (علیہ السلام) was a kingdom the like of which never became the lot of anyone else. The reason was simple. The subjugation of the wind and the command over the genre of the Jinn were exclusive traits of his kingdom, and no kingdom that followed him had these characteristics. There are some people who carry out mysterious exercises (amaliyyat) through which they are known to subjugate Jinns, a phenomenon that does not fall contrary to this, because it cannot be compared, in the least, to the subjugation of the jinn Allah had allowed for Sayyidna Sulayman (علیہ السلام) . Moreover, these experts in amaliyyat are able to make just about one or a few Jinns become obedient to them, but the kind of wide spread kingdom that Sayyidna Sulayman (علیہ السلام) had was not acquired by anyone.
Praying for office and power
At this place, it should be borne in mind that no prayer made by the noble prophets is made without the will and permission of Allah Ta’ ala. Sayyidna Sulayman (علیہ السلام) had made this prayer too by the will and permission of Allah Ta’ ala. And since some bland seeking of power was not his aim, rather the driving desire to implement Divine laws and the passion to make truth triumph was behind it - and Allah Ta’ ala knew that once Sayyidna Sulayman (علیہ السلام) had the power, he would work for these very high objectives, and would never entertain negative feelings of office, power and recognition - therefore, he was given the permission to make this prayer, and it was accepted as well. But, common people have been prohibited in Hadith from seeking power following their own initiative. The reason is that such an initiative usually gets to be tainted with the desire for power, influence, money and property. Accordingly, where one has the certitude of being free of such selfish desires and one really would love to see the banner of truth fly high without the least hunger for power hidden anywhere in the recesses of his heart - then, for such a person, praying for power and authority of government is permissible. (Ruh-ul-Ma’ ani etc.)
38:37
وَالشَّیٰطِیْنَ كُلَّ بَنَّآءٍ وَّغَوَّاصٍ
and (We subjugated to him) the devils (among Jinns), all builders and divers,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
It was said in verse 35: هَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّن بَعْدِي (bless me with a kingdom that will not be available to anyone after me.). Some commentators explain the sense of this prayer as 'let not a great kingdom like mine belong to anyone else during my time.' In other words, they take "min ba` di": or 'after me' in the sense of 'other than me.' Maulana Ashraf Thanavi (رح) has done his translation accordingly. But, with most commentators, the sense of the prayer is: 'Even after me, let no one have a kingdom as great as this.' Accordingly, so it happened. The kingdom that Allah Ta ala gave to Sayyidna Sulayman (علیہ السلام) was a kingdom the like of which never became the lot of anyone else. The reason was simple. The subjugation of the wind and the command over the genre of the Jinn were exclusive traits of his kingdom, and no kingdom that followed him had these characteristics. There are some people who carry out mysterious exercises (amaliyyat) through which they are known to subjugate Jinns, a phenomenon that does not fall contrary to this, because it cannot be compared, in the least, to the subjugation of the jinn Allah had allowed for Sayyidna Sulayman (علیہ السلام) . Moreover, these experts in amaliyyat are able to make just about one or a few Jinns become obedient to them, but the kind of wide spread kingdom that Sayyidna Sulayman (علیہ السلام) had was not acquired by anyone.
Praying for office and power
At this place, it should be borne in mind that no prayer made by the noble prophets is made without the will and permission of Allah Ta’ ala. Sayyidna Sulayman (علیہ السلام) had made this prayer too by the will and permission of Allah Ta’ ala. And since some bland seeking of power was not his aim, rather the driving desire to implement Divine laws and the passion to make truth triumph was behind it - and Allah Ta’ ala knew that once Sayyidna Sulayman (علیہ السلام) had the power, he would work for these very high objectives, and would never entertain negative feelings of office, power and recognition - therefore, he was given the permission to make this prayer, and it was accepted as well. But, common people have been prohibited in Hadith from seeking power following their own initiative. The reason is that such an initiative usually gets to be tainted with the desire for power, influence, money and property. Accordingly, where one has the certitude of being free of such selfish desires and one really would love to see the banner of truth fly high without the least hunger for power hidden anywhere in the recesses of his heart - then, for such a person, praying for power and authority of government is permissible. (Ruh-ul-Ma’ ani etc.)
38:38
وَّاٰخَرِیْنَ مُقَرَّنِیْنَ فِی الْاَصْفَادِ
and many others held in chains.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 38, it was said: مُقَرَّنِينَ فِي الْأَصْفَادِ (held in chains). Details about the subjugation of Jinns and the services they performed have appeared earlier in the commentary on Surah Saba' within this Volume VII. Here, it has been said that Sayyidna Sulayman (علیہ السلام) was holding the unruly Jinns by having them chained. Now, it is not necessary that these chains be the visible chains of iron. It is possible that there could have been some other method used to tie them up more tightly or securely - and it has been expressed as 'chains' for the sake of common comprehension.
This is Our gift. So, do favor (to someone) or withhold (it), with no (requirement to give) account.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 38, it was said: مُقَرَّنِينَ فِي الْأَصْفَادِ (held in chains). Details about the subjugation of Jinns and the services they performed have appeared earlier in the commentary on Surah Saba' within this Volume VII. Here, it has been said that Sayyidna Sulayman (علیہ السلام) was holding the unruly Jinns by having them chained. Now, it is not necessary that these chains be the visible chains of iron. It is possible that there could have been some other method used to tie them up more tightly or securely - and it has been expressed as 'chains' for the sake of common comprehension.
38:40
وَاِنَّ لَهٗ عِنْدَنَا لَزُلْفٰی وَحُسْنَ مَاٰبٍ
He has a place of nearness in Our presence, and an excellent end.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 38, it was said: مُقَرَّنِينَ فِي الْأَصْفَادِ (held in chains). Details about the subjugation of Jinns and the services they performed have appeared earlier in the commentary on Surah Saba' within this Volume VII. Here, it has been said that Sayyidna Sulayman (علیہ السلام) was holding the unruly Jinns by having them chained. Now, it is not necessary that these chains be the visible chains of iron. It is possible that there could have been some other method used to tie them up more tightly or securely - and it has been expressed as 'chains' for the sake of common comprehension.
And remember Our servant, Ayyūb - when he called his Lord saying, “The ShaiTān (Satan) has inflicted weariness and pain upon me.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The event relating to Sayyidna Ayyub (علیہ السلام) has been introduced here to comfort and prompt the Holy Prophet (علیہ السلام) ، so that he would also observe patience. This event has appeared with details in our commentary on Surah Al-Anbiya' (Ma’ ariful-Qur’ an, Volume V1). A few significant notes are being added here.
In the opening verse (41), it was said: مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ : (The Shaitan has inflicted weariness and pain upon me). Some early commentators have given details as to how the Shaitan had caused this affliction and pain. They say that the disease from which Sayyidna (علیہ السلام) suffered had overtaken him under the influence of the Shaitan. What happened was that once the angels praised Sayyidna Ayyub (علیہ السلام) in a manner that made the Shaitan envy him. He prayed to Allah Ta’ ala that he be given such control over his body, wealth and children that allowed him to do whatever he liked with him. Allah Ta’ ala too intended to test Sayyidna Ayyub (علیہ السلام) ، therefore, the Shaitan was given this right, and he made him suffer from this disease.
But, discerning commentators have refuted this story by saying that, in terms of the clear statement of the noble Qur'an, the Shaitan cannot gain control over the blessed prophets, therefore, it is not possible that he could have made him suffer from this disease.
Some others have explained the Shaitan having afflicted pain by saying that the Shaitan used to plant all sorts of scruples in the heart of Sayyidna Ayyub (علیہ السلام) while he was very sick which hurt him all the more. This is what he has mentioned here. But, the best explanation of this verse is what Maulana Ashraf Thanavi (رح) has given in Bayan-ul-Qur'an. This is being reproduced here from the Khulasa-e-Tafsir in Ma’ ariful-Qur'an:
'This affliction and pain, according to the saying of some commentators, is what Imam Ahmad has reported from Sayyidna Ibn ` Abbas ؓ in his Kitabu-z-zuhd, in which it has been stated that the Shaitan had once met the wife of Sayyidna Ayyub (علیہ السلام) in the guise of a physician during the days of his sickness. Since he had posed himself as a physician, she requested him to treat her husband. He agreed subject to the condition that once he got cured, she would tell him that she was the one who cured him, and assured her that he wanted no more in return. She mentioned this to Sayyidna Ayyub (علیہ السلام) . He said, "0 my simple wife, he was the Shaitan. Now, I solemnly resolve that, should Allah Ta’ ala make me get well again, I am going to beat you with one hundred sticks of branches.' So, he was particularly shocked that Shaitan had become so high-handed that he wanted to make his own wife say words that evidently amount to shirk, though they may not prove to be so if subjected to interpretation. Though, Sayyidna Ayyub (علیہ السلام) had made prayers for the removal of his affliction earlier as well, yet after this incident, he turned back to Him in plaint and prayer more fervently, and his prayer was answered: (Reported by Ahmad).
The nature of the ailment of Sayyidna Ayyub (علیہ السلام)
The Qur'an tells us only this much that Sayyidna Ayyub (علیہ السلام) was afflicted with a serious disease, but nothing was said about the nature of this disease. Even in Ahadith, no details about it have been reported from the Holy Prophet ﷺ . Nevertheless, from some reports attributed to the Sahabah, it appears that blisters had erupted all over his body, and people had put him off on a dirt-heap out of nausea. But, some discerning commentators have refused to accept these attributed reports as correct. They say that diseases can afflict the blessed prophets, but they are not made to suffer from such diseases as would make people nauseated with it. Hence, this sort of disease cannot be attributed to Sayyidna Ayyub (علیہ السلام) . Instead, they say, it was some common disease. Therefore, reports in which blisters have been attributed to Sayyidna Ayyub (علیہ السلام) or in which it has been said that he was put off on a dirt-heap are not trustworthy, neither in terms of the authenticity of the report, nor rationally (abridged from Ruh-ul-Ma’ ani and Ahkam-ul-Qur’ an).
(Allah said to him,) “Strike (the ground) with your foot: Here is a cool water to bathe, and a drink!”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The event relating to Sayyidna Ayyub (علیہ السلام) has been introduced here to comfort and prompt the Holy Prophet (علیہ السلام) ، so that he would also observe patience. This event has appeared with details in our commentary on Surah Al-Anbiya' (Ma’ ariful-Qur’ an, Volume V1). A few significant notes are being added here.
In the opening verse (41), it was said: مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ : (The Shaitan has inflicted weariness and pain upon me). Some early commentators have given details as to how the Shaitan had caused this affliction and pain. They say that the disease from which Sayyidna (علیہ السلام) suffered had overtaken him under the influence of the Shaitan. What happened was that once the angels praised Sayyidna Ayyub (علیہ السلام) in a manner that made the Shaitan envy him. He prayed to Allah Ta’ ala that he be given such control over his body, wealth and children that allowed him to do whatever he liked with him. Allah Ta’ ala too intended to test Sayyidna Ayyub (علیہ السلام) ، therefore, the Shaitan was given this right, and he made him suffer from this disease.
But, discerning commentators have refuted this story by saying that, in terms of the clear statement of the noble Qur'an, the Shaitan cannot gain control over the blessed prophets, therefore, it is not possible that he could have made him suffer from this disease.
Some others have explained the Shaitan having afflicted pain by saying that the Shaitan used to plant all sorts of scruples in the heart of Sayyidna Ayyub (علیہ السلام) while he was very sick which hurt him all the more. This is what he has mentioned here. But, the best explanation of this verse is what Maulana Ashraf Thanavi (رح) has given in Bayan-ul-Qur'an. This is being reproduced here from the Khulasa-e-Tafsir in Ma’ ariful-Qur'an:
'This affliction and pain, according to the saying of some commentators, is what Imam Ahmad has reported from Sayyidna Ibn ` Abbas ؓ in his Kitabu-z-zuhd, in which it has been stated that the Shaitan had once met the wife of Sayyidna Ayyub (علیہ السلام) in the guise of a physician during the days of his sickness. Since he had posed himself as a physician, she requested him to treat her husband. He agreed subject to the condition that once he got cured, she would tell him that she was the one who cured him, and assured her that he wanted no more in return. She mentioned this to Sayyidna Ayyub (علیہ السلام) . He said, "0 my simple wife, he was the Shaitan. Now, I solemnly resolve that, should Allah Ta’ ala make me get well again, I am going to beat you with one hundred sticks of branches.' So, he was particularly shocked that Shaitan had become so high-handed that he wanted to make his own wife say words that evidently amount to shirk, though they may not prove to be so if subjected to interpretation. Though, Sayyidna Ayyub (علیہ السلام) had made prayers for the removal of his affliction earlier as well, yet after this incident, he turned back to Him in plaint and prayer more fervently, and his prayer was answered: (Reported by Ahmad).
The nature of the ailment of Sayyidna Ayyub (علیہ السلام)
The Qur'an tells us only this much that Sayyidna Ayyub (علیہ السلام) was afflicted with a serious disease, but nothing was said about the nature of this disease. Even in Ahadith, no details about it have been reported from the Holy Prophet ﷺ . Nevertheless, from some reports attributed to the Sahabah, it appears that blisters had erupted all over his body, and people had put him off on a dirt-heap out of nausea. But, some discerning commentators have refused to accept these attributed reports as correct. They say that diseases can afflict the blessed prophets, but they are not made to suffer from such diseases as would make people nauseated with it. Hence, this sort of disease cannot be attributed to Sayyidna Ayyub (علیہ السلام) . Instead, they say, it was some common disease. Therefore, reports in which blisters have been attributed to Sayyidna Ayyub (علیہ السلام) or in which it has been said that he was put off on a dirt-heap are not trustworthy, neither in terms of the authenticity of the report, nor rationally (abridged from Ruh-ul-Ma’ ani and Ahkam-ul-Qur’ an).
And We let him have his family and the like of them besides, as a mercy from Us, and a reminder for the people of understanding.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The event relating to Sayyidna Ayyub (علیہ السلام) has been introduced here to comfort and prompt the Holy Prophet (علیہ السلام) ، so that he would also observe patience. This event has appeared with details in our commentary on Surah Al-Anbiya' (Ma’ ariful-Qur’ an, Volume V1). A few significant notes are being added here.
In the opening verse (41), it was said: مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ : (The Shaitan has inflicted weariness and pain upon me). Some early commentators have given details as to how the Shaitan had caused this affliction and pain. They say that the disease from which Sayyidna (علیہ السلام) suffered had overtaken him under the influence of the Shaitan. What happened was that once the angels praised Sayyidna Ayyub (علیہ السلام) in a manner that made the Shaitan envy him. He prayed to Allah Ta’ ala that he be given such control over his body, wealth and children that allowed him to do whatever he liked with him. Allah Ta’ ala too intended to test Sayyidna Ayyub (علیہ السلام) ، therefore, the Shaitan was given this right, and he made him suffer from this disease.
But, discerning commentators have refuted this story by saying that, in terms of the clear statement of the noble Qur'an, the Shaitan cannot gain control over the blessed prophets, therefore, it is not possible that he could have made him suffer from this disease.
Some others have explained the Shaitan having afflicted pain by saying that the Shaitan used to plant all sorts of scruples in the heart of Sayyidna Ayyub (علیہ السلام) while he was very sick which hurt him all the more. This is what he has mentioned here. But, the best explanation of this verse is what Maulana Ashraf Thanavi (رح) has given in Bayan-ul-Qur'an. This is being reproduced here from the Khulasa-e-Tafsir in Ma’ ariful-Qur'an:
'This affliction and pain, according to the saying of some commentators, is what Imam Ahmad has reported from Sayyidna Ibn ` Abbas ؓ in his Kitabu-z-zuhd, in which it has been stated that the Shaitan had once met the wife of Sayyidna Ayyub (علیہ السلام) in the guise of a physician during the days of his sickness. Since he had posed himself as a physician, she requested him to treat her husband. He agreed subject to the condition that once he got cured, she would tell him that she was the one who cured him, and assured her that he wanted no more in return. She mentioned this to Sayyidna Ayyub (علیہ السلام) . He said, "0 my simple wife, he was the Shaitan. Now, I solemnly resolve that, should Allah Ta’ ala make me get well again, I am going to beat you with one hundred sticks of branches.' So, he was particularly shocked that Shaitan had become so high-handed that he wanted to make his own wife say words that evidently amount to shirk, though they may not prove to be so if subjected to interpretation. Though, Sayyidna Ayyub (علیہ السلام) had made prayers for the removal of his affliction earlier as well, yet after this incident, he turned back to Him in plaint and prayer more fervently, and his prayer was answered: (Reported by Ahmad).
The nature of the ailment of Sayyidna Ayyub (علیہ السلام)
The Qur'an tells us only this much that Sayyidna Ayyub (علیہ السلام) was afflicted with a serious disease, but nothing was said about the nature of this disease. Even in Ahadith, no details about it have been reported from the Holy Prophet ﷺ . Nevertheless, from some reports attributed to the Sahabah, it appears that blisters had erupted all over his body, and people had put him off on a dirt-heap out of nausea. But, some discerning commentators have refused to accept these attributed reports as correct. They say that diseases can afflict the blessed prophets, but they are not made to suffer from such diseases as would make people nauseated with it. Hence, this sort of disease cannot be attributed to Sayyidna Ayyub (علیہ السلام) . Instead, they say, it was some common disease. Therefore, reports in which blisters have been attributed to Sayyidna Ayyub (علیہ السلام) or in which it has been said that he was put off on a dirt-heap are not trustworthy, neither in terms of the authenticity of the report, nor rationally (abridged from Ruh-ul-Ma’ ani and Ahkam-ul-Qur’ an).
And (We said to him,) “Take (a bundle of) thin twigs in your hand, and strike with it, and do not violate your oath. Surely, We found him very enduring. He was really an excellent servant. Surely, he was great in turning (to Us, in penitence and praise).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 44, it was said: خُذْ بِيَدِكَ ضِغْثًا (Take [ a bundle of ] thin twigs in your hand). This was said in the background when Sayyidna Ayyub (علیہ السلام) intended to fulfill the oath he had taken. But, as his wife had taken good care of him, and had done nothing to deserve being chastised (with one hundred strokes of some stick as sworn by him), Allah Ta’ ala, in His mercy, showed him the way-out as to how he could do it symbolically and still fulfill his oath (as in khulasa-e-Tafsir of Bayan-ul-Qur’ an).
Some issues relating to legal aspects of this event are being identified here.
Firstly: This event tells us that, should someone declare on oath that he or she would punish someone else to a count of one hundred strokes (using a small, thin, dry branch as beating stick) and then, rather applying one hundred strokes separately, he makes a bundle of all these branches and applies a single strike with it, the oath stands fulfilled. This was the reason why Sayyidna Ayyub (علیہ السلام) was asked to do so. This is also the ruling given by Imam Abu Hanifah. But, as says ` Allamah Ibn-ul-Humam, it is subject to two essential conditions: Firstly, each stick must have made contact with the body of the particular person lengthwise or widthwise. Secondly, it should have caused at least some pain. If the strokes were so light that they caused no pain, the oath will not be fulfilled. When Maulana Thanavi (رح) said in Tafsir Bayan-ul-Qur'an that the oath will not be fulfilled, he probably meant thereby the same thing, that is, if there is no pain at all, or one of the sticks fails to make contact with the body, the oath will not be fulfilled. Otherwise, Hanafi jurists have clearly said that, should the striking be accomplished subject to these two conditions, the oath is fulfilled. (Please see Fath-ul-Qadir, p. 137, v.4).
The Islamic Legal Status of Stratagems
Secondly: From this verse, we also learn that in order to sidetrack and remain unaffected by something inappropriate or reprehensible, should some legal stratagem be opted for, then, it becomes permissible (known as shar i hilah [ plural: hiyal ] as admissible in the Shari` ah of Islam). It is obvious that the essential requisite of the oath in this event of Sayyidna Ayyub (علیہ السلام) was that he should subject his blessed wife to full one hundred strokes to vacate his oath. But, his wife was innocent. She had taken remarkably good care of Sayyidna Ayyub (علیہ السلام) during the days of his suffering. Therefore, Allah Ta’ ala Himself prompted Sayyidna Ayyub (علیہ السلام) to take to a via media, a hilah or smart escape route (from his predicament), and also made it clear to him that his oath will not stand broken thereby. Therefore, this event provides an argument in favor of the justification of the device of hilah.
But, one should remember that such hiyal or stratagems become permissible only when they have not been reduced to an excuse for nullifying the objectives of the Shari` ah. And if the purpose of such hilah is to nullify the right of some genuine holder of right, or to make what is openly haram become halal for one's own person while the spirit of the prohibited act has been retained intact, then, such a hilah is absolutely impermissible. For instance, there are people who make a hilah to avoid having to pay Zakah. Just before the end of the year, they would pass on their wealth and property into the ownership of their wives. After some time, the wife passes it on into the ownership of her husband. And when the next year is about to close, the husband gifts it to the wife. This way no one remains obligated with the payment of Zakah. Since, doing something like this is an effort to nullify the objectives of the Shari` ah, therefore, it is haram (unlawful) - and perhaps, the curse of this stratagem might as well be more punishing than the curse that would fall as a result of the abandonment of Zakah. (Ruh-ul-Ma’ ani from al-Mabsut of Sarakhsi)
Resorting to an oath to do what is inappropriate
The third ruling that we come to know from this verse is: If someone utters an oath to do an act that is inappropriate or wrong or impermissible, the oath stands effectively concluded, and should it be broken, one will have to make amends and pay kaffarah (expiation). It is evident enough that, should there have been no kaffarah becoming due in that situation, Sayyidna Ayyub (علیہ السلام) would have not been asked to take to that hilah. But, along with it, one should also bear in mind that in the event one happens to have uttered an oath to do something inappropriate, then, the law of the Shari'ah is that the oath should be broken, and kaffarah should be paid. In a Hadith, the Holy Prophet ﷺ is reported to have said:
"A person who utters an oath, then he decides that doing otherwise is better, then he should invariably do what is better - and pay kaffrah for his oath."
And remember Our servants - Ibrāhīm and IsHāq and Ya‘qūb - the men of strength and the men of vision.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The expression: أُولِي الْأَيْدِي وَالْأَبْصَارِ(translated as: men of strength and men of vision) literally means 'owners or possessors of hands and eyes.' The sense is that they devoted their physical and intellectual energies in remaining obedient to Allah Ta’ ala. When this is said, a hint is being released to the fact that the real end use of human body parts is no other but that they are spent or utilized in obedience to the Divine commands, and the those parts of the body that are not utilized in it, their existence or non-existence remains equal.
We chose them for a trait of remembering the (eternal) Home (in the Hereafter).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Concern for 'Akhirah is a distinct attribute of the noble prophets
The word 'home' in the statement: ذِكْرَى الدَّارِ (remembering the [ eternal ] Home [ in the Hereafter ]- 38:46) refers to the 'Akhirah, (the Hereafter, the life-to-come). Instead of using the word: 'Akhirah, the text has used the word: الدَّارِ (ad-dar: home) whereby it has warned human beings that they must take 'Akhirah as their real Home, and make the concern for it the basis for whatever they think and do. Right from here, we also come to know that the concern for 'Akhirah further sharpens and furbishes one's intellectual and physical faculties (helping it to flourish in an essentially true perspective). Hence, the view of some atheists that such concern blunts human faculties is baseless.
And surely they are, in Our sight, among the chosen, the best of the righteous.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Concern for 'Akhirah is a distinct attribute of the noble prophets
The word 'home' in the statement: ذِكْرَى الدَّارِ (remembering the [ eternal ] Home [ in the Hereafter ]- 38:46) refers to the 'Akhirah, (the Hereafter, the life-to-come). Instead of using the word: 'Akhirah, the text has used the word: الدَّارِ (ad-dar: home) whereby it has warned human beings that they must take 'Akhirah as their real Home, and make the concern for it the basis for whatever they think and do. Right from here, we also come to know that the concern for 'Akhirah further sharpens and furbishes one's intellectual and physical faculties (helping it to flourish in an essentially true perspective). Hence, the view of some atheists that such concern blunts human faculties is baseless.
And remember Ismā‘īl and Al-Yasa‘ and Dhul-Kifl. Each one of them was among the best of the righteous.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Prophet: (al-Yasa`: Elisha) (علیہ السلام)
In verse 48, it was said: وَالْيَسَعَ (and [ remember ] al-Yasa`). Sayyidna al-Yasa (علیہ السلام) is a prophet from among the prophets of Bani Isra'il, peace be upon them all. He has been mentioned in the Qur'an only at two places, once in Surah Al-An` am and then, here in Surah Sad. No details have been mentioned at any of the two places, rather his name appears there as part of a list of the blessed prophets.
Historical chronicles report that he is a cousin of Sayyidna Ilyas (علیہ السلام) and was his deputy. He lived in his company and was made a prophet after him. Details about him appear in the Bible, the Book of Kings I, Chapter 19, and Kings II, Chapter 2, and elsewhere. There he has been mentioned by the name of اِلِیشَع بن سافط (Elisha son of Safit).
This is a reminder (of what has passed). And surely the God-fearing will have the best place to return:
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Prophet: (al-Yasa`: Elisha) (علیہ السلام)
In verse 48, it was said: وَالْيَسَعَ (and [ remember ] al-Yasa`). Sayyidna al-Yasa (علیہ السلام) is a prophet from among the prophets of Bani Isra'il, peace be upon them all. He has been mentioned in the Qur'an only at two places, once in Surah Al-An` am and then, here in Surah Sad. No details have been mentioned at any of the two places, rather his name appears there as part of a list of the blessed prophets.
Historical chronicles report that he is a cousin of Sayyidna Ilyas (علیہ السلام) and was his deputy. He lived in his company and was made a prophet after him. Details about him appear in the Bible, the Book of Kings I, Chapter 19, and Kings II, Chapter 2, and elsewhere. There he has been mentioned by the name of اِلِیشَع بن سافط (Elisha son of Safit).
38:50
جَنّٰتِ عَدْنٍ مُّفَتَّحَةً لَّهُمُ الْاَبْوَابُ
- everlasting gardens, with (their) doors opened for them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Prophet: (al-Yasa`: Elisha) (علیہ السلام)
In verse 48, it was said: وَالْيَسَعَ (and [ remember ] al-Yasa`). Sayyidna al-Yasa (علیہ السلام) is a prophet from among the prophets of Bani Isra'il, peace be upon them all. He has been mentioned in the Qur'an only at two places, once in Surah Al-An` am and then, here in Surah Sad. No details have been mentioned at any of the two places, rather his name appears there as part of a list of the blessed prophets.
Historical chronicles report that he is a cousin of Sayyidna Ilyas (علیہ السلام) and was his deputy. He lived in his company and was made a prophet after him. Details about him appear in the Bible, the Book of Kings I, Chapter 19, and Kings II, Chapter 2, and elsewhere. There he has been mentioned by the name of اِلِیشَع بن سافط (Elisha son of Safit).
They will be relaxing in it, calling there for plenteous fruits and drinks;
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Prophet: (al-Yasa`: Elisha) (علیہ السلام)
In verse 48, it was said: وَالْيَسَعَ (and [ remember ] al-Yasa`). Sayyidna al-Yasa (علیہ السلام) is a prophet from among the prophets of Bani Isra'il, peace be upon them all. He has been mentioned in the Qur'an only at two places, once in Surah Al-An` am and then, here in Surah Sad. No details have been mentioned at any of the two places, rather his name appears there as part of a list of the blessed prophets.
Historical chronicles report that he is a cousin of Sayyidna Ilyas (علیہ السلام) and was his deputy. He lived in his company and was made a prophet after him. Details about him appear in the Bible, the Book of Kings I, Chapter 19, and Kings II, Chapter 2, and elsewhere. There he has been mentioned by the name of اِلِیشَع بن سافط (Elisha son of Safit).
38:52
وَعِنْدَهُمْ قٰصِرٰتُ الطَّرْفِ اَتْرَابٌ
and in their company there will be females restricting their glances (to their husbands, and) of matching ages.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
38:53
هٰذَا مَا تُوْعَدُوْنَ لِیَوْمِ الْحِسَابِ
This is what you are being promised for the Day of Reckoning.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
38:54
اِنَّ هٰذَا لَرِزْقُنَا مَا لَهٗ مِنْ نَّفَادٍ
Surely, that is provision provided by Us, to which there is no end.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
38:55
هٰذَا ؕ وَاِنَّ لِلطّٰغِیْنَ لَشَرَّ مَاٰبٍ
Having said this, the transgressors will surely have the most evil place to return:
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
38:56
جَهَنَّمَ ۚ یَصْلَوْنَهَا ۚ فَبِئْسَ الْمِهَادُ
the Jahannam , in which they will enter. So, how evil is that place to rest?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
38:57
هٰذَا ۙ فَلْیَذُوْقُوْهُ حَمِیْمٌ وَّغَسَّاقٌ
Let them taste this: hot water and pus,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
38:58
وَّاٰخَرُ مِنْ شَكْلِهٖۤ اَزْوَاجٌ
and other things similar to it of various kinds.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
(When the leaders of the infidels will see their followers entering the Hell after them, they will say to each other,) “This is a multitude rushing into (the Hell) with you - they are not welcome - they are to burn in the Fire.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
They (the followers) will say (to their leaders) “No, it is you who are not welcome; you are the ones who brought this upon us.” So, how evil is the place to stay (for ever)!”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
They (the followers) will say, “Our Lord, whoever has brought this on us, do increase his punishment twofold in the Fire.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
And they (the infidels) will say, “What is the matter with us that we do not see those men (here in Hell) whom we used to count amongst the worst? (i.e the Muslims whom the infidels used to treat as the worst people among them)
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
Had we taken them as a laughing-stock (unjustly), or have our eyes missed them?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
38:64
اِنَّ ذٰلِكَ لَحَقٌّ تَخَاصُمُ اَهْلِ النَّارِ
That is going to happen definitely, that is, the mutual quarrel of the people of the Fire.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
Say, “I am only a warner, and there is no god but Allah, the One, the All-Dominant,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
A Gist of the Subjects of the Surah
In verse 65, it was said: قُلْ إِنَّمَا أَنَا مُنذِرٌ (Say, “ I am only a warner) At the beginning of the Surah, you have seen that the real objective of this Surah was the affirmation of the prophethood of the noble Prophet ﷺ refutation of what the disbelievers said. In this connection, events relating to blessed prophets of the past were mentioned for two reasons. Firstly, that they bring comfort to the Holy Prophet ﷺ and that he too observes patience against the absurd allegations leveled by those who disbelieved - the same patience as observed by the blessed prophets before him. Secondly, that those who were denying the credentials of a true prophet should themselves learn their lesson through these events. After that, another method was used to invite the disbelievers to Islam. For this purpose, their attention was drawn to the good end of the believers, as opposed to the severe punishment awaiting disbelievers, while they were also warned that the people they were following were the ones who were prompting them to belie the true messenger of Allah, and the same people will refuse to help you in any way on the Day of Judgment, in fact, they would paint you black and you would curse them.
After a delineation of these subjects, the text has, in the concluding part, reverted to the main purpose, that is, it takes up the confirmation of prophethood of the Holy Prophet ﷺ . In this process, along with a presentation of necessary arguments, a compassionate invitation to believe has also been given.
the Lord of the heavens and the earth and what is between them, the Mighty, the Very-Forgiving.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
A Gist of the Subjects of the Surah
In verse 65, it was said: قُلْ إِنَّمَا أَنَا مُنذِرٌ (Say, “ I am only a warner) At the beginning of the Surah, you have seen that the real objective of this Surah was the affirmation of the prophethood of the noble Prophet ﷺ refutation of what the disbelievers said. In this connection, events relating to blessed prophets of the past were mentioned for two reasons. Firstly, that they bring comfort to the Holy Prophet ﷺ and that he too observes patience against the absurd allegations leveled by those who disbelieved - the same patience as observed by the blessed prophets before him. Secondly, that those who were denying the credentials of a true prophet should themselves learn their lesson through these events. After that, another method was used to invite the disbelievers to Islam. For this purpose, their attention was drawn to the good end of the believers, as opposed to the severe punishment awaiting disbelievers, while they were also warned that the people they were following were the ones who were prompting them to belie the true messenger of Allah, and the same people will refuse to help you in any way on the Day of Judgment, in fact, they would paint you black and you would curse them.
After a delineation of these subjects, the text has, in the concluding part, reverted to the main purpose, that is, it takes up the confirmation of prophethood of the Holy Prophet ﷺ . In this process, along with a presentation of necessary arguments, a compassionate invitation to believe has also been given.
38:67
قُلْ هُوَ نَبَؤٌا عَظِیْمٌ
Say, “It is a great news
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
A Gist of the Subjects of the Surah
In verse 65, it was said: قُلْ إِنَّمَا أَنَا مُنذِرٌ (Say, “ I am only a warner) At the beginning of the Surah, you have seen that the real objective of this Surah was the affirmation of the prophethood of the noble Prophet ﷺ refutation of what the disbelievers said. In this connection, events relating to blessed prophets of the past were mentioned for two reasons. Firstly, that they bring comfort to the Holy Prophet ﷺ and that he too observes patience against the absurd allegations leveled by those who disbelieved - the same patience as observed by the blessed prophets before him. Secondly, that those who were denying the credentials of a true prophet should themselves learn their lesson through these events. After that, another method was used to invite the disbelievers to Islam. For this purpose, their attention was drawn to the good end of the believers, as opposed to the severe punishment awaiting disbelievers, while they were also warned that the people they were following were the ones who were prompting them to belie the true messenger of Allah, and the same people will refuse to help you in any way on the Day of Judgment, in fact, they would paint you black and you would curse them.
After a delineation of these subjects, the text has, in the concluding part, reverted to the main purpose, that is, it takes up the confirmation of prophethood of the Holy Prophet ﷺ . In this process, along with a presentation of necessary arguments, a compassionate invitation to believe has also been given.
38:68
اَنْتُمْ عَنْهُ مُعْرِضُوْنَ
to which you are averse.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
A Gist of the Subjects of the Surah
In verse 65, it was said: قُلْ إِنَّمَا أَنَا مُنذِرٌ (Say, “ I am only a warner) At the beginning of the Surah, you have seen that the real objective of this Surah was the affirmation of the prophethood of the noble Prophet ﷺ refutation of what the disbelievers said. In this connection, events relating to blessed prophets of the past were mentioned for two reasons. Firstly, that they bring comfort to the Holy Prophet ﷺ and that he too observes patience against the absurd allegations leveled by those who disbelieved - the same patience as observed by the blessed prophets before him. Secondly, that those who were denying the credentials of a true prophet should themselves learn their lesson through these events. After that, another method was used to invite the disbelievers to Islam. For this purpose, their attention was drawn to the good end of the believers, as opposed to the severe punishment awaiting disbelievers, while they were also warned that the people they were following were the ones who were prompting them to belie the true messenger of Allah, and the same people will refuse to help you in any way on the Day of Judgment, in fact, they would paint you black and you would curse them.
After a delineation of these subjects, the text has, in the concluding part, reverted to the main purpose, that is, it takes up the confirmation of prophethood of the Holy Prophet ﷺ . In this process, along with a presentation of necessary arguments, a compassionate invitation to believe has also been given.
I had no knowledge of the Heavenly Beings when they were debating (about the creation of ’Ādam).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 69, it was said: مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَىٰ إِذْ يَخْتَصِمُونَ (I had no knowledge of the Heavenly Beings when they were debating (about the creation of 'Adam). Means: 'It is a clear proof of my prophethood that I am telling you these things from such a high assembly, things that cannot be found out through any medium other than wahy (revelation).' The words 'these things' refer to the conversation between Allah Ta’ ala and the angels at the time of the creation of Sayyidna 'Adam (علیہ السلام) and which finds mention in Surah Al-Baqarah where the angels had said: أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ (They said, "Will You create there one who will spread disorder on the earth and cause bloodsheds...? - 2:30). This conversation has been expressed here through the word: اختصام (ikhtisam) which literally means 'quarrel' or 'debate' - although, the angels never posed that question in terms of some objection or debate, instead, they wanted to find out the wise consideration behind the creation of Sayyidna 'Adam (علیہ السلام) ، but the outward pattern of the questions and answers had taken the form of some sort of a debate, therefore, it was alluded to as 'ikhtisam' or debate. This is similar to a younger person questioning an elder person, who refers to that question and answer, in a frank and casual manner, as a debate or quarrel.
Revelation is sent to me only because I am a plain warner.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 69, it was said: مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَىٰ إِذْ يَخْتَصِمُونَ (I had no knowledge of the Heavenly Beings when they were debating (about the creation of 'Adam). Means: 'It is a clear proof of my prophethood that I am telling you these things from such a high assembly, things that cannot be found out through any medium other than wahy (revelation).' The words 'these things' refer to the conversation between Allah Ta’ ala and the angels at the time of the creation of Sayyidna 'Adam (علیہ السلام) and which finds mention in Surah Al-Baqarah where the angels had said: أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ (They said, "Will You create there one who will spread disorder on the earth and cause bloodsheds...? - 2:30). This conversation has been expressed here through the word: اختصام (ikhtisam) which literally means 'quarrel' or 'debate' - although, the angels never posed that question in terms of some objection or debate, instead, they wanted to find out the wise consideration behind the creation of Sayyidna 'Adam (علیہ السلام) ، but the outward pattern of the questions and answers had taken the form of some sort of a debate, therefore, it was alluded to as 'ikhtisam' or debate. This is similar to a younger person questioning an elder person, who refers to that question and answer, in a frank and casual manner, as a debate or quarrel.
When your Lord said to the angels, “I am going to create man from clay.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 71, it was said: إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ (When your Lord said to the angels...):
Mentioned here is the event of the creation of 'Adam (علیہ السلام) . Not only that it alludes to the conversation between Allah Ta’ ala and the angels mentioned above, but also invites our attention towards the way Iblis had refused to prostrate himself before Sayyidna 'Adam (علیہ السلام) just because of his envy and arrogance, very similarly, the Mushriks of Arabia were not willing to accept his advice because of their envy and arrogance - hence, they were going to meet the same fate as was met by Iblis. (Tafsir Kabir)
So, once I make him perfectly and breath My spirit into him, you must fall down in prostration before him.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 71, it was said: إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ (When your Lord said to the angels...):
Mentioned here is the event of the creation of 'Adam (علیہ السلام) . Not only that it alludes to the conversation between Allah Ta’ ala and the angels mentioned above, but also invites our attention towards the way Iblis had refused to prostrate himself before Sayyidna 'Adam (علیہ السلام) just because of his envy and arrogance, very similarly, the Mushriks of Arabia were not willing to accept his advice because of their envy and arrogance - hence, they were going to meet the same fate as was met by Iblis. (Tafsir Kabir)
38:73
فَسَجَدَ الْمَلٰٓىِٕكَةُ كُلُّهُمْ اَجْمَعُوْنَ
Then, the angels prostrated themselves, all of them together -
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 71, it was said: إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ (When your Lord said to the angels...):
Mentioned here is the event of the creation of 'Adam (علیہ السلام) . Not only that it alludes to the conversation between Allah Ta’ ala and the angels mentioned above, but also invites our attention towards the way Iblis had refused to prostrate himself before Sayyidna 'Adam (علیہ السلام) just because of his envy and arrogance, very similarly, the Mushriks of Arabia were not willing to accept his advice because of their envy and arrogance - hence, they were going to meet the same fate as was met by Iblis. (Tafsir Kabir)
except Iblīs (Satan). He waxed proud, and became one of the disbelievers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 71, it was said: إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ (When your Lord said to the angels...):
Mentioned here is the event of the creation of 'Adam (علیہ السلام) . Not only that it alludes to the conversation between Allah Ta’ ala and the angels mentioned above, but also invites our attention towards the way Iblis had refused to prostrate himself before Sayyidna 'Adam (علیہ السلام) just because of his envy and arrogance, very similarly, the Mushriks of Arabia were not willing to accept his advice because of their envy and arrogance - hence, they were going to meet the same fate as was met by Iblis. (Tafsir Kabir)
He (Allah) said, “O Iblīs, what did prevent you from prostrating yourself before what I created with My hands? Did you wax proud or were you among the lofty ones?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
He said, “I am better than him. You created me from fire, and created him from clay.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
38:77
قَالَ فَاخْرُجْ مِنْهَا فَاِنَّكَ رَجِیْمٌ
He said, “Then, get out from here, for you are accursed,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
and on you shall remain My curse till the Day of Judgment.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
He said, “O my Lord, then give me respite till the day they are raised again.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
38:80
قَالَ فَاِنَّكَ مِنَ الْمُنْظَرِیْنَ
He said, “Then, you have been given respite,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
38:81
اِلٰی یَوْمِ الْوَقْتِ الْمَعْلُوْمِ
until the Day of the Appointed Time.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
He said, “Then, I swear by Your Might, that I will definitely lead them astray, all of them -
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
38:83
اِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِیْنَ
except Your chosen servants among them.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
38:84
قَالَ فَالْحَقُّ ؗ وَالْحَقَّ اَقُوْلُ
He (Allah) said, “Then, the truth is-and it is (always) the truth that I speak-
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
that I will definitely fill the Jahannam with you and with those who will follow you from among them, all together.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
Say (O Prophet to the unbelievers,) “I do not demand from you any fee for it, nor am I from among those who make up things artificially.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 86, it was said: وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (nor am I from among those who make up things artificially.).
The blameworthiness of artificial behavior
The statement means: 'I am not declaring my prophethood artificially, nor am I falsely pretending to have knowledge and wisdom, rather, I am conveying the commandments of Allah to you as they are. From this we learn that feigned formality and pretension is blameworthy in the light of the Shari'ah. Accordingly, there are some ahadith that condemn it. In the Sahihayn (al-Bukhari and Muslim), it has been reported from Sayyidna ` Abdullah Ibn Masud ؓ :
"0 people, whoever from among you knows something, let him tell people about it. But, that which he does not know, let him simply say: وَاللہ سبحانہ و تعالیٰ اَعلَم (Allah knows best) (because) Allah Ta` a-la has said about his Rasul قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (Say,"I do not demand from you any fee for it, nor am I from among those who make up things artificially."- 38:86)." (Ruh-ul-Ma’ ani)
Alhamdulillah
The Commentary on
Surah Sad
38:87
اِنْ هُوَ اِلَّا ذِكْرٌ لِّلْعٰلَمِیْنَ
It is nothing but an advice for all the worlds.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 86, it was said: وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (nor am I from among those who make up things artificially.).
The blameworthiness of artificial behavior
The statement means: 'I am not declaring my prophethood artificially, nor am I falsely pretending to have knowledge and wisdom, rather, I am conveying the commandments of Allah to you as they are. From this we learn that feigned formality and pretension is blameworthy in the light of the Shari'ah. Accordingly, there are some ahadith that condemn it. In the Sahihayn (al-Bukhari and Muslim), it has been reported from Sayyidna ` Abdullah Ibn Masud ؓ :
"0 people, whoever from among you knows something, let him tell people about it. But, that which he does not know, let him simply say: وَاللہ سبحانہ و تعالیٰ اَعلَم (Allah knows best) (because) Allah Ta` a-la has said about his Rasul قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (Say,"I do not demand from you any fee for it, nor am I from among those who make up things artificially."- 38:86)." (Ruh-ul-Ma’ ani)
Alhamdulillah
The Commentary on
Surah Sad
38:88
وَلَتَعْلَمُنَّ نَبَاَهٗ بَعْدَ حِیْنٍ
And you will come to know its reality after a while.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 86, it was said: وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (nor am I from among those who make up things artificially.).
The blameworthiness of artificial behavior
The statement means: 'I am not declaring my prophethood artificially, nor am I falsely pretending to have knowledge and wisdom, rather, I am conveying the commandments of Allah to you as they are. From this we learn that feigned formality and pretension is blameworthy in the light of the Shari'ah. Accordingly, there are some ahadith that condemn it. In the Sahihayn (al-Bukhari and Muslim), it has been reported from Sayyidna ` Abdullah Ibn Masud ؓ :
"0 people, whoever from among you knows something, let him tell people about it. But, that which he does not know, let him simply say: وَاللہ سبحانہ و تعالیٰ اَعلَم (Allah knows best) (because) Allah Ta` a-la has said about his Rasul قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (Say,"I do not demand from you any fee for it, nor am I from among those who make up things artificially."- 38:86)." (Ruh-ul-Ma’ ani)
This is the revelation of the Book from Allah, the Mighty, the Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 86, it was said: وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (nor am I from among those who make up things artificially.).
The blameworthiness of artificial behavior
The statement means: 'I am not declaring my prophethood artificially, nor am I falsely pretending to have knowledge and wisdom, rather, I am conveying the commandments of Allah to you as they are. From this we learn that feigned formality and pretension is blameworthy in the light of the Shari'ah. Accordingly, there are some ahadith that condemn it. In the Sahihayn (al-Bukhari and Muslim), it has been reported from Sayyidna ` Abdullah Ibn Masud ؓ :
"0 people, whoever from among you knows something, let him tell people about it. But, that which he does not know, let him simply say: وَاللہ سبحانہ و تعالیٰ اَعلَم (Allah knows best) (because) Allah Ta` a-la has said about his Rasul قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (Say,"I do not demand from you any fee for it, nor am I from among those who make up things artificially."- 38:86)." (Ruh-ul-Ma’ ani)
Surely We have revealed the Book to you with truth; so worship Allah making your submission exclusive for Him.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In verse 2, it was said: فَاعْبُدِ اللَّـهَ مُخْلِصًا لَّهُ الدِّينَ أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ - (so worship Allah in submission to Him exclusively. Remember, Allah alone deserves the exclusive submission.). The word: دِین (deen) at this place means worship, submission, devotion or obedience which is inclusive of adhering to all religious injunctions. In the first statement earlier to this, the address was to the Holy Prophet ﷺ where he was commanded to make the worship of and obedience to Allah sincere and exclusive for Him, so as there remains no trace of shirk or of any hypocrisy or false pretension. The second statement is to emphasize the first statement in that sincerity in worship is the exclusive right of Allah and no one else, other than Him deserves it.
It has been reported from Sayyidna Abu Hurairah ؓ that someone submitted before the Holy Prophet ﷺ ، 'Ya rasulallah, there are occasions when I give in charity or do a favor to somebody, but my intention gets mixed up - I do look forward to seek the pleasure of Allah thereby, but I also hope that people will praise me for it.' The noble prophet of Allah ﷺ said, "By the One in whose hands lies the life of Muhammad, Allah Ta’ ala does not like anything in which someone or something else has been associated as a partner or sharer with Him. Then he recited the verse quoted here as the proof: أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ (Remember, Allah alone deserves the exclusive submission.) ". (Qurtubi)
Acceptance of deeds with Allah depends on unalloyed measure of sincerity
Several verses of the Qur'an bear out that the deeds are not measured with Allah by numbers, instead, they are measured by weight, for example: وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ (and We shall place scales to do justice on the Day of Judgment - Al-Anbiya', 21:47). This verse read in juxtaposition with the verses cited above tell us that the value and weight of deeds is judged by the amount of sincerity with which they are performed, and it goes without saying that perfect sincerity cannot be achieved without perfect faith, because perfect sincerity means that one should not take someone as having intrinsic power to benefit or harm someone other than Allah, nor take someone other than Allah as disposer of one's acts, nor allow the thought of someone other than Allah enter into any act of worship or obedience of his volition. As for non-voluntary scruples, Allah Ta’ ala forgives them.
The noble Sahabah are the front line of Muslims. Their practice of prayers and good deeds may not appear to be very prominent numerically. But, despite all this, the reason why the single insignificant most of their deeds was superior to the highest of the high deeds of the rest of the Ummah was no other but their very perfection of 'iman (faith) and perfection of ikhlas (sincerity).
Remember, Allah alone deserves the exclusive submission. As for those who have adopted guardians other than Him (saying), “We worship them for no other reason but because they would bring us near to Allah closely”, Allah will judge between them in the matters in which they are differing. Surely, Allah does not guide anyone who is liar, highly infidel.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The next sentence in verse 3 says: وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا (As for those who have taken to guardians other than Him [ saying ], "We worship them for no other reason than that they would bring us near to Allah closely." - 39:3). This is a description of the creed of the Mushriks of Arabia. Even the common people among them during that period of time more or less had the same belief that Allah Ta’ ala is the creator, owner and master in all matters. But when the Shaitan (Shaitan) instigated them, they started making idols in the image of angels, as they imagined they would be. They knew it well that these idols made by them had no consciousness, reason or power, yet they believed that by showing their reverence for these idols, those angels (in whose images these idols are designed) will be pleased with them, and the angels have nearness to Allah. They compared Allah's nearness with that of the worldly kings where a courtier who is pleased with someone could put in a good word for him with the king and have him included among his inner circle. So, they surmised that the angels too could recommend anyone they chose very much like the royal courtiers of their world. But, all these ideas they nursed were totally false, in fact, they were nothing but satanic deception. First of all, who can say whether or not these idols happen to be on the real form of the angels and, even if they were, one cannot expect angels close to Allah showing their pleasure over being worshipped by somebody on the earth. In fact, they temperamentally hate everything that Allah Ta’ ala does not like. In addition to that, angels cannot intercede on behalf of anyone before Allah on their own, unless they are allowed to make their intercession about a particular person. The verse of the Qur'an: وَكَم مِّن مَّلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِن بَعْدِ أَن يَأْذَنَ اللَّـهُ لِمَن يَشَاءُ وَيَرْضَىٰ (And how many angels there are in the heavens whose intercession cannot benefit (anyone) at all, but after Allah allows (it) for whomsoever He wills and pleases - An-Najm, 53:26) means exactly this.
Even the polytheists of that period were better than the disbelievers of today
Modern day materialistic disbelievers already deny the very existence of Allah Ta’ ala and would not demur when making audacious remarks against Him. Kufr or disbelief is now an imported stuff. Take the kufr that is imported from Europe. It may come in different colors and shades, like capitalism and communism. Yet, there is a common denominator. God forbid, they hold, nothing like God exists. We are masters of our destiny. There is no one to question us as to what we are doing. Terrible ingratitude indeed! As a consequence, peace has disappeared from the whole world. Ever-new gadgets of comfort proliferate, but real comfort remains missing. Advancements in health care have never been at a level they are today, but there is a matching abundance of diseases hitherto unheard of. Security arrangements, police, guards, surveillance abound, but the graph of crime keeps rising. This craze for new instrumentation and gadgetry and this relentless pursuit of pleasure and comfort through state-of-the-art objects one is being pushed to live with are things, if someone cares to think about it, that have assumed the proportions of a curse for innocent human beings so fondly created by their Maker. As for the punishment of kufr in the Hereafter, it is, as due for all disbelievers, an everlasting stay in the Jahannam. But, one should not forget that this blind ingratitude could not go unaccounted for. The ungrateful person has to undergo some punishment for it within this world for the reason that the ungrateful person used the blessings of Allah even to ride the skies, yet failed to thank Him for it. How apt is the Persian quip: 'In the middle of the house, I forgot the master of the house!'
Had Allah opted to have a son of His own, He would have definitely chosen anyone, as He wished, out of what He had created. (But), Pure is He. He is Allah, the Only One, the All-Dominant.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The first sentence of verse 4: لَّوْ أَرَادَ اللَّـهُ أَن يَتَّخِذَ وَلَدًا (Had Allah opted to have a son of His own) is a refutation of the allegation of those who said that angels were the progeny of Allah. The idea was false and absurd. Taking it on as a supposition of the impossible, it was said: If Allah Ta’ ala were to have, God forbid, any children, it goes without saying that it could not have happened without His intention and will, for it would have been impossible as children are not imposed on anyone - definitely not so in the case of Allah. Then, suppose He had the intention, in which case, everyone other than Him happens to have been created him, so He would have picked up one of them to be His progeny. Now, children have to be of the same genus as the father, and the created cannot be of the same genus as the creator, therefore, the intention to have progeny from the created becomes impossible.
He created the heavens and the earth for just purpose. He wraps the night over the day and He wraps the day over the night, and He has put the sun and the moon under His command, each one of them moving for an appointed term. Remember, He is the Mighty, the Most-Forgiving.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 5, it was said: يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ (He wraps the night over the day and He wraps the day over the night,). The word: تَکوِیر (takwir) means to throw something on top of the other and thereby hide it. The Qur'an has elected to express the phenomenon of the alternation of the night and day in terms of common perception - when night comes, it is as if a curtain has been thrown against the light of the day, and when the day comes, the darkness of the night goes behind the curtain.
Both the Moon and the Sun move
Later in verse 5, it was said: كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى (each one of them moving for an appointed term.) This tells us that both the Sun and the Moon move. Scientific researches in astronomy and geology are not the subject of the noble Qur'an, or of any other scripture. But, it is obligatory to believe in whatever appears there as a corollary in this matter. Scientific findings, old or new, keep changing all the time. Qur'anic facts are changeless. Whatever the cited verse tells us - that the Sun and the Moon are both moving - believing in it is obligatory. Now, there remains the other matter - does the rising and setting of the Sun relate to the movement of the earth, or to the movement of these very planets? The Qur'an neither confirms nor rejects it. Hence, there is no hitch in accepting what experience or experiment bears out.
He created you from a single person, then (once this person was created,) He made his match from him, and sent down for you eight pairs of the cattle. He creates you in the wombs of your mothers, creation after creation, in three layers of darkness. That is your Allah, your Lord. To Him belongs the whole Kingdom. There is no god but He. Then, to where are you being diverted (by your whims)?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 6, it was said: وَأَنزَلَ لَكُم مِّنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ (and sent down for you eight pairs of the cattle.). The creation of the cattle has been expressed in this verse by saying that they have been 'sent down from the skies' whereby an indication has been given that a major factor in their creation is water that is sent down from sky. Therefore, it can be said that these too were as if sent down from the skies. The noble Qur'an has used the same expression for human dress: أَنزَلْنَا عَلَيْكُمْ لِبَاسًا (We have sent down to you clothing - A1-A` raf, 7:26). Then, this word also appears in relation to some minerals, for instance, iron: وَأَنزَلْنَا الْحَدِيدَ j (and We sent down iron - Al-Hadid, 57:25). The purpose is to emphasize that these things were created through the intrinsic power of Allah Ta’ ala, and that they were given to human beings as His blessings. (Qurtubi)
Towards the later part of verse 6, it was said: خَلْقًا مِّن بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ (He creates you in the wombs of your mothers, creation after creation, in three layers of darkness.) Here, some clues to the mysteries of Divine power that work in the creation of man have been released. First of all, it was well within the power of Allah Ta’ ala that He could have made the infant come to be created whole and complete in the womb of the mother within a single instant. But, such was the dictate of wisdom and expedient consideration that it was not done. Instead, a process of gradualness was opted for as indicated by: خَلْقًا مِّن بَعْدِ خَلْقٍ (creation after creation). The purpose was to ensure that the woman in whose womb this 'mini universe' was taking shape should gradually become used to bearing its burden. Secondly, the creation of this matchless marvel of beauty and efficiency provided with hundreds of precision gadgets, hair-thin veins to carry life-blood and spiritual input was not to look like things created by common industrialists in spacious factories under glowing lights. Instead of that, this marvel of creation has reached its completion at a place shielded by three layers of darkness, a location so hidden from night that it beats all imagination. فَتَبَارَكَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ (glorious is Allah, the best of the Creators – Al-mu’ minun, 23:14).
If you disbelieve, then, Allah does not need you at all, however He does not like for His servants to be disbelievers; and if you are grateful, He will like it for you. No one will bear the burden of someone else. Then, to your Lord is your return; so He will tell you about what you used to do. He is aware of whatever lies in the hearts.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the opening verse (7), it was said: إِن تَكْفُرُوا فَإِنَّ اللَّـهَ غَنِيٌّ عَنكُمْ (If you disbelieve, then, Allah does not need you at all,) that is, neither does your faith bring any benefit to Allah Ta’ ala, nor does your disbelief or ingratitude, any loss. According to a Hadith in Sahih of Muslim, Allah Ta’ ala said: "0 My servants, even if the first and the last among you and the humans and the Jinns, all of them, were to fall in sin and disobedience, it does not affect My power and authority in the least." (Ibn Kathir)
Next it was said: لَا يَرْضَىٰ لِعِبَادِهِ الْكُفْرَ (however He does not like for His servants to be disbelievers,) The word: رِضاء (rida) means love, liking, pleasure, or to intend to do something without objection. Its antonym: سَخَط (sakhat) means to detest something or take it to be objectionable - even if it is coupled with intention.
Ruling
Ahl-us-sunnah wa-l-Jama'ah believe that nothing good or bad, faith or disbelief can come into existence without the will and intention of Allah Ta’ ala. Therefore, for everything to come into existence, the intention of Allah Ta’ ala is a binding condition. However, the pleasure and favor of Allah Ta’ ala relates to 'iman (faith) and good deeds only. Kufr (disbelief), Shirk (ascribing of partners to Allah) and acts of disobedience are things He does not like. Shaikh-ul-Islam Nawawi writes in his book, اَلاصُول وَ الضَوَابِط ، al-usul wa-d- dawabit:
مذھب اھل الحق الایمان بالقدر و اثباتہ وان جمیع الکایٔنات خیرھا و شرھا بقضاء اللہ وقدرہ و ھو مرید لھا کلھا ویکرہ المعاصی مع اَنہ، تعالیٰ مرید لھا لحکمۃ یعلمھا جلّ وعلا۔ (روح المعانی)
The creed (madhhab) of people who follow the truth (ahl-ul-haqq) is to believe in destiny (al-qadr) and that all existents, good or bad, come into existence under the decision (qada' ) and destination (qadar) of Allah Ta’ ala, and Allah Ta’ ala does make the intention to create these, but He dislikes acts of disobedience and sin - though, the intention of creating these materializes in view of some wise consideration which He alone knows in His most exalted majesty. (Ruh-ul-Ma` ani)
And when man is afflicted by pain, he calls his Lord turning to Him passionately. Thereafter, when He blesses him with some favor from Him, he forgets that for which he was calling Him earlier, and sets up partners for Allah, so that he leads others astray from His way. Say, “Enjoy (the pleasure of) your disbelief for a while, (then) surely, you are from among the people of the Fire.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the opening verse (7), it was said: إِن تَكْفُرُوا فَإِنَّ اللَّـهَ غَنِيٌّ عَنكُمْ (If you disbelieve, then, Allah does not need you at all,) that is, neither does your faith bring any benefit to Allah Ta’ ala, nor does your disbelief or ingratitude, any loss. According to a Hadith in Sahih of Muslim, Allah Ta’ ala said: "0 My servants, even if the first and the last among you and the humans and the Jinns, all of them, were to fall in sin and disobedience, it does not affect My power and authority in the least." (Ibn Kathir)
Next it was said: لَا يَرْضَىٰ لِعِبَادِهِ الْكُفْرَ (however He does not like for His servants to be disbelievers,) The word: رِضاء (rida) means love, liking, pleasure, or to intend to do something without objection. Its antonym: سَخَط (sakhat) means to detest something or take it to be objectionable - even if it is coupled with intention.
Ruling
Ahl-us-sunnah wa-l-Jama'ah believe that nothing good or bad, faith or disbelief can come into existence without the will and intention of Allah Ta’ ala. Therefore, for everything to come into existence, the intention of Allah Ta’ ala is a binding condition. However, the pleasure and favor of Allah Ta’ ala relates to 'iman (faith) and good deeds only. Kufr (disbelief), Shirk (ascribing of partners to Allah) and acts of disobedience are things He does not like. Shaikh-ul-Islam Nawawi writes in his book, اَلاصُول وَ الضَوَابِط ، al-usul wa-d- dawabit:
مذھب اھل الحق الایمان بالقدر و اثباتہ وان جمیع الکایٔنات خیرھا و شرھا بقضاء اللہ وقدرہ و ھو مرید لھا کلھا ویکرہ المعاصی مع اَنہ، تعالیٰ مرید لھا لحکمۃ یعلمھا جلّ وعلا۔ (روح المعانی)
The creed (madhhab) of people who follow the truth (ahl-ul-haqq) is to believe in destiny (al-qadr) and that all existents, good or bad, come into existence under the decision (qada' ) and destination (qadar) of Allah Ta’ ala, and Allah Ta’ ala does make the intention to create these, but He dislikes acts of disobedience and sin - though, the intention of creating these materializes in view of some wise consideration which He alone knows in His most exalted majesty. (Ruh-ul-Ma` ani)
Can (such people be equal to) the one who worships during the hours of night, prostrating himself and standing, fearing the Hereafter and having hopes in his Lord’s mercy? Say, “Can those who know and those who do not know become equal?” It is only the people of understanding who are receptive of the advice.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the first sentence of verse 9, it was said: أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ (Can (such people be equal to) the one who worships during the hours of the night, prostrating and standing, fearing the Hereafter and having hopes in his Lord's mercy?). The first word: أَمَّنْ (amman) is a combination of two words: اَم (am: an interrogative particle) and: مَن (man: relative pronoun). Before this sentence, the disbelievers have told on behalf of Allah Ta’ ala that they can go ahead and enjoy the fruits of their disbelief and sin during this mortal life, but finally they are doomed to stoke the fire of Jahannam. After then, the present sentence takes up the description of an obedient believer that has been initiated with the question word of أَمَّنْ (amman). Scholars of exegesis have said that there is an ellipsis of a sentence that should have appeared earlier, that is, the disbeliever will be told, 'are you better, or is it the obedient believer who has been mentioned later?'. The word: قَانِت (qanit) has been explained variously. That which comprehends all these meanings comes from Sayyidna Ibn Masud ؓ . According to him, it means devotedly obedient, and when this word is used in conjunction with Sala ھ ، as in: قُومُوا لِلَّـهِ قَانِتِينَ (Stand before Allah in total devotion - Al-Baqarah, 2:238), there it means the person who lowers his gaze in salah, does not see right and left, does not play with his body or clothes and does not voluntarily remember anything from his worldly life. Any incidence of forgetfulness or involuntary scruple would not be considered contrary to this. (Qurtubi)
Immediately next in verse 9, it was said: آنَاءَ اللَّيْلِ (during the hours of the night). The expression means hours of the night and denotes the early, the middle and the last part of the night. Sayyidna Ibn ` Abbas ؓ said that, 'a person who wishes that Allah Ta’ ala would make the reckoning on the plains of Resurrection easy on him should so manage himself that Allah Ta’ ala finds him in the state of Sujud (prostration) and Qiyam (stance of standing) during the darkness of the night in an emotional condition in which he is concerned about his fate in the Hereafter, yet is hoping for the mercy of Allah.' Some early commentators have identified the time between Maghrib and 'Isha' also as included in the expression آنَاءَ اللَّيْلِ ('ana'-ul-lail). (Qurtubi)
Say (on My behalf) “O My servants who believe, fear your Lord. Those who do good deeds in this world will have a good return, and the earth of Allah is wide. Certainly those who observe patience will be given their reward in full without measure.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 10, it was said: وَأَرْضُ اللَّـهِ وَاسِعَةٌ (and the earth of Allah is wide).In the sentence previous to this, Good deeds had been enjoined. This might prompt someone to come up with the excuse, 'The city or country in which I live, or the social milieu I am stuck with around me stops me from doing good deeds.' This sentence carries an answer to this excuse - 'if you find adherence to Islamic legal injunctions difficult while living in some particular country, city or social setup, then, leave it. The earth of Allah is wide enough. Go and live at a place and in a surrounding that is conducive to remaining obedient to Divine commandments.' This persuades one to migrate from a place living in which one cannot dutifully follow and observe what has been enjoined by his religion. Some rules relating to hijrah (emigration) have already appeared in the commentary on Surah An-Nisa' (Ma’ ariful-Qur’ an, Volume II, Index p. 659, see under Hijrah).
In the last sentence of verse 10, it was said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure.) The expression: بِغَيْرِ حِسَابٍ (bighayri-hisab: without measure) means that the reward of those who endure ordeals will not be given to them under some pre-determined calculations or measures, instead, it will be sans-calculation, sans-reckoning, in a spirit of generosity at its most sublime as mentioned in a Hadith narration that follows. Some others have interpreted this expression in the sense of request, or claim, that is, in this worldly life, should someone have some right due on someone, he has to initiate the claim for it. But, with Allah, those who observe patience will be given their reward without any request or claim.
Qatadah reports from Sayyidna Anas ؓ that the Holy Prophet ﷺ said, 'On the Day of Judgment, a Scale of Justice will be set in place. When people who had given Sadaqah (charity) come forward, whatever they had given will be weighed, and they will be given their full reward against it. Similarly, the acts of worship such as Salah and Hajj will be weighed, and its reward would be duly given to those who had performed these. And when come those who had stood patient against trials and tribulations, for them, there will be no measure and weight, instead, their return and reward will be rolled down towards them without calculation, measure or reckoning - because, Allah Ta ala has said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure. - 39:10). So much so that people who had lived their life of the mortal world in perfect peace and comfort would wish, 'alas! Had our bodies been shredded with scissors during our life in the mortal world, we too would have earned a similar return for our endurance and patience against trials.'
Imam Malik (رح) has taken: صَابرین (as-sabirun) in this verse to mean people who endure hardships and remain patient over sorrows of the mortal life. Some elders have said that it means people who hold their self in check against acts of disobedience and sin. Qurtubi says, 'when the word: صَابِر (sabir: patient) is uttered unaccompanied by some other word, it invariably means a person who observes patience against hardships caused during the process of making one's desiring self abstain from sins. And when the word: صَبر (sabir) is used for a person who remains patient against distress, it is coupled with some other words: صَابِرت علی کَذَا (one who is patient against such and such distress). وَاللہ سبحانہ و تعالیٰ اَعلَم Allah knows best.
Say, “I have been ordered to worship Allah, making my submission exclusive to Him.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 10, it was said: وَأَرْضُ اللَّـهِ وَاسِعَةٌ (and the earth of Allah is wide).In the sentence previous to this, Good deeds had been enjoined. This might prompt someone to come up with the excuse, 'The city or country in which I live, or the social milieu I am stuck with around me stops me from doing good deeds.' This sentence carries an answer to this excuse - 'if you find adherence to Islamic legal injunctions difficult while living in some particular country, city or social setup, then, leave it. The earth of Allah is wide enough. Go and live at a place and in a surrounding that is conducive to remaining obedient to Divine commandments.' This persuades one to migrate from a place living in which one cannot dutifully follow and observe what has been enjoined by his religion. Some rules relating to hijrah (emigration) have already appeared in the commentary on Surah An-Nisa' (Ma’ ariful-Qur’ an, Volume II, Index p. 659, see under Hijrah).
In the last sentence of verse 10, it was said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure.) The expression: بِغَيْرِ حِسَابٍ (bighayri-hisab: without measure) means that the reward of those who endure ordeals will not be given to them under some pre-determined calculations or measures, instead, it will be sans-calculation, sans-reckoning, in a spirit of generosity at its most sublime as mentioned in a Hadith narration that follows. Some others have interpreted this expression in the sense of request, or claim, that is, in this worldly life, should someone have some right due on someone, he has to initiate the claim for it. But, with Allah, those who observe patience will be given their reward without any request or claim.
Qatadah reports from Sayyidna Anas ؓ that the Holy Prophet ﷺ said, 'On the Day of Judgment, a Scale of Justice will be set in place. When people who had given Sadaqah (charity) come forward, whatever they had given will be weighed, and they will be given their full reward against it. Similarly, the acts of worship such as Salah and Hajj will be weighed, and its reward would be duly given to those who had performed these. And when come those who had stood patient against trials and tribulations, for them, there will be no measure and weight, instead, their return and reward will be rolled down towards them without calculation, measure or reckoning - because, Allah Ta ala has said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure. - 39:10). So much so that people who had lived their life of the mortal world in perfect peace and comfort would wish, 'alas! Had our bodies been shredded with scissors during our life in the mortal world, we too would have earned a similar return for our endurance and patience against trials.'
Imam Malik (رح) has taken: صَابرین (as-sabirun) in this verse to mean people who endure hardships and remain patient over sorrows of the mortal life. Some elders have said that it means people who hold their self in check against acts of disobedience and sin. Qurtubi says, 'when the word: صَابِر (sabir: patient) is uttered unaccompanied by some other word, it invariably means a person who observes patience against hardships caused during the process of making one's desiring self abstain from sins. And when the word: صَبر (sabir) is used for a person who remains patient against distress, it is coupled with some other words: صَابِرت علی کَذَا (one who is patient against such and such distress). وَاللہ سبحانہ و تعالیٰ اَعلَم Allah knows best.
And I have been ordered to be the first of those who submit.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 10, it was said: وَأَرْضُ اللَّـهِ وَاسِعَةٌ (and the earth of Allah is wide).In the sentence previous to this, Good deeds had been enjoined. This might prompt someone to come up with the excuse, 'The city or country in which I live, or the social milieu I am stuck with around me stops me from doing good deeds.' This sentence carries an answer to this excuse - 'if you find adherence to Islamic legal injunctions difficult while living in some particular country, city or social setup, then, leave it. The earth of Allah is wide enough. Go and live at a place and in a surrounding that is conducive to remaining obedient to Divine commandments.' This persuades one to migrate from a place living in which one cannot dutifully follow and observe what has been enjoined by his religion. Some rules relating to hijrah (emigration) have already appeared in the commentary on Surah An-Nisa' (Ma’ ariful-Qur’ an, Volume II, Index p. 659, see under Hijrah).
In the last sentence of verse 10, it was said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure.) The expression: بِغَيْرِ حِسَابٍ (bighayri-hisab: without measure) means that the reward of those who endure ordeals will not be given to them under some pre-determined calculations or measures, instead, it will be sans-calculation, sans-reckoning, in a spirit of generosity at its most sublime as mentioned in a Hadith narration that follows. Some others have interpreted this expression in the sense of request, or claim, that is, in this worldly life, should someone have some right due on someone, he has to initiate the claim for it. But, with Allah, those who observe patience will be given their reward without any request or claim.
Qatadah reports from Sayyidna Anas ؓ that the Holy Prophet ﷺ said, 'On the Day of Judgment, a Scale of Justice will be set in place. When people who had given Sadaqah (charity) come forward, whatever they had given will be weighed, and they will be given their full reward against it. Similarly, the acts of worship such as Salah and Hajj will be weighed, and its reward would be duly given to those who had performed these. And when come those who had stood patient against trials and tribulations, for them, there will be no measure and weight, instead, their return and reward will be rolled down towards them without calculation, measure or reckoning - because, Allah Ta ala has said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure. - 39:10). So much so that people who had lived their life of the mortal world in perfect peace and comfort would wish, 'alas! Had our bodies been shredded with scissors during our life in the mortal world, we too would have earned a similar return for our endurance and patience against trials.'
Imam Malik (رح) has taken: صَابرین (as-sabirun) in this verse to mean people who endure hardships and remain patient over sorrows of the mortal life. Some elders have said that it means people who hold their self in check against acts of disobedience and sin. Qurtubi says, 'when the word: صَابِر (sabir: patient) is uttered unaccompanied by some other word, it invariably means a person who observes patience against hardships caused during the process of making one's desiring self abstain from sins. And when the word: صَبر (sabir) is used for a person who remains patient against distress, it is coupled with some other words: صَابِرت علی کَذَا (one who is patient against such and such distress). وَاللہ سبحانہ و تعالیٰ اَعلَم Allah knows best.
Say, “If I were to disobey my Lord, I fear the punishment of a great day.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 10, it was said: وَأَرْضُ اللَّـهِ وَاسِعَةٌ (and the earth of Allah is wide).In the sentence previous to this, Good deeds had been enjoined. This might prompt someone to come up with the excuse, 'The city or country in which I live, or the social milieu I am stuck with around me stops me from doing good deeds.' This sentence carries an answer to this excuse - 'if you find adherence to Islamic legal injunctions difficult while living in some particular country, city or social setup, then, leave it. The earth of Allah is wide enough. Go and live at a place and in a surrounding that is conducive to remaining obedient to Divine commandments.' This persuades one to migrate from a place living in which one cannot dutifully follow and observe what has been enjoined by his religion. Some rules relating to hijrah (emigration) have already appeared in the commentary on Surah An-Nisa' (Ma’ ariful-Qur’ an, Volume II, Index p. 659, see under Hijrah).
In the last sentence of verse 10, it was said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure.) The expression: بِغَيْرِ حِسَابٍ (bighayri-hisab: without measure) means that the reward of those who endure ordeals will not be given to them under some pre-determined calculations or measures, instead, it will be sans-calculation, sans-reckoning, in a spirit of generosity at its most sublime as mentioned in a Hadith narration that follows. Some others have interpreted this expression in the sense of request, or claim, that is, in this worldly life, should someone have some right due on someone, he has to initiate the claim for it. But, with Allah, those who observe patience will be given their reward without any request or claim.
Qatadah reports from Sayyidna Anas ؓ that the Holy Prophet ﷺ said, 'On the Day of Judgment, a Scale of Justice will be set in place. When people who had given Sadaqah (charity) come forward, whatever they had given will be weighed, and they will be given their full reward against it. Similarly, the acts of worship such as Salah and Hajj will be weighed, and its reward would be duly given to those who had performed these. And when come those who had stood patient against trials and tribulations, for them, there will be no measure and weight, instead, their return and reward will be rolled down towards them without calculation, measure or reckoning - because, Allah Ta ala has said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure. - 39:10). So much so that people who had lived their life of the mortal world in perfect peace and comfort would wish, 'alas! Had our bodies been shredded with scissors during our life in the mortal world, we too would have earned a similar return for our endurance and patience against trials.'
Imam Malik (رح) has taken: صَابرین (as-sabirun) in this verse to mean people who endure hardships and remain patient over sorrows of the mortal life. Some elders have said that it means people who hold their self in check against acts of disobedience and sin. Qurtubi says, 'when the word: صَابِر (sabir: patient) is uttered unaccompanied by some other word, it invariably means a person who observes patience against hardships caused during the process of making one's desiring self abstain from sins. And when the word: صَبر (sabir) is used for a person who remains patient against distress, it is coupled with some other words: صَابِرت علی کَذَا (one who is patient against such and such distress). وَاللہ سبحانہ و تعالیٰ اَعلَم Allah knows best.
39:14
قُلِ اللّٰهَ اَعْبُدُ مُخْلِصًا لَّهٗ دِیْنِیْ
Say, “It is Allah whom I worship, making my submission exclusive to Him.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 10, it was said: وَأَرْضُ اللَّـهِ وَاسِعَةٌ (and the earth of Allah is wide).In the sentence previous to this, Good deeds had been enjoined. This might prompt someone to come up with the excuse, 'The city or country in which I live, or the social milieu I am stuck with around me stops me from doing good deeds.' This sentence carries an answer to this excuse - 'if you find adherence to Islamic legal injunctions difficult while living in some particular country, city or social setup, then, leave it. The earth of Allah is wide enough. Go and live at a place and in a surrounding that is conducive to remaining obedient to Divine commandments.' This persuades one to migrate from a place living in which one cannot dutifully follow and observe what has been enjoined by his religion. Some rules relating to hijrah (emigration) have already appeared in the commentary on Surah An-Nisa' (Ma’ ariful-Qur’ an, Volume II, Index p. 659, see under Hijrah).
In the last sentence of verse 10, it was said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure.) The expression: بِغَيْرِ حِسَابٍ (bighayri-hisab: without measure) means that the reward of those who endure ordeals will not be given to them under some pre-determined calculations or measures, instead, it will be sans-calculation, sans-reckoning, in a spirit of generosity at its most sublime as mentioned in a Hadith narration that follows. Some others have interpreted this expression in the sense of request, or claim, that is, in this worldly life, should someone have some right due on someone, he has to initiate the claim for it. But, with Allah, those who observe patience will be given their reward without any request or claim.
Qatadah reports from Sayyidna Anas ؓ that the Holy Prophet ﷺ said, 'On the Day of Judgment, a Scale of Justice will be set in place. When people who had given Sadaqah (charity) come forward, whatever they had given will be weighed, and they will be given their full reward against it. Similarly, the acts of worship such as Salah and Hajj will be weighed, and its reward would be duly given to those who had performed these. And when come those who had stood patient against trials and tribulations, for them, there will be no measure and weight, instead, their return and reward will be rolled down towards them without calculation, measure or reckoning - because, Allah Ta ala has said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure. - 39:10). So much so that people who had lived their life of the mortal world in perfect peace and comfort would wish, 'alas! Had our bodies been shredded with scissors during our life in the mortal world, we too would have earned a similar return for our endurance and patience against trials.'
Imam Malik (رح) has taken: صَابرین (as-sabirun) in this verse to mean people who endure hardships and remain patient over sorrows of the mortal life. Some elders have said that it means people who hold their self in check against acts of disobedience and sin. Qurtubi says, 'when the word: صَابِر (sabir: patient) is uttered unaccompanied by some other word, it invariably means a person who observes patience against hardships caused during the process of making one's desiring self abstain from sins. And when the word: صَبر (sabir) is used for a person who remains patient against distress, it is coupled with some other words: صَابِرت علی کَذَا (one who is patient against such and such distress). وَاللہ سبحانہ و تعالیٰ اَعلَم Allah knows best.
So, worship what you wish other than Him.” Say, “Indeed, the losers are those who (will) lose their selves and their people on the Day of Judgment. Beware, that is really the obvious loss.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 10, it was said: وَأَرْضُ اللَّـهِ وَاسِعَةٌ (and the earth of Allah is wide).In the sentence previous to this, Good deeds had been enjoined. This might prompt someone to come up with the excuse, 'The city or country in which I live, or the social milieu I am stuck with around me stops me from doing good deeds.' This sentence carries an answer to this excuse - 'if you find adherence to Islamic legal injunctions difficult while living in some particular country, city or social setup, then, leave it. The earth of Allah is wide enough. Go and live at a place and in a surrounding that is conducive to remaining obedient to Divine commandments.' This persuades one to migrate from a place living in which one cannot dutifully follow and observe what has been enjoined by his religion. Some rules relating to hijrah (emigration) have already appeared in the commentary on Surah An-Nisa' (Ma’ ariful-Qur’ an, Volume II, Index p. 659, see under Hijrah).
In the last sentence of verse 10, it was said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure.) The expression: بِغَيْرِ حِسَابٍ (bighayri-hisab: without measure) means that the reward of those who endure ordeals will not be given to them under some pre-determined calculations or measures, instead, it will be sans-calculation, sans-reckoning, in a spirit of generosity at its most sublime as mentioned in a Hadith narration that follows. Some others have interpreted this expression in the sense of request, or claim, that is, in this worldly life, should someone have some right due on someone, he has to initiate the claim for it. But, with Allah, those who observe patience will be given their reward without any request or claim.
Qatadah reports from Sayyidna Anas ؓ that the Holy Prophet ﷺ said, 'On the Day of Judgment, a Scale of Justice will be set in place. When people who had given Sadaqah (charity) come forward, whatever they had given will be weighed, and they will be given their full reward against it. Similarly, the acts of worship such as Salah and Hajj will be weighed, and its reward would be duly given to those who had performed these. And when come those who had stood patient against trials and tribulations, for them, there will be no measure and weight, instead, their return and reward will be rolled down towards them without calculation, measure or reckoning - because, Allah Ta ala has said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure. - 39:10). So much so that people who had lived their life of the mortal world in perfect peace and comfort would wish, 'alas! Had our bodies been shredded with scissors during our life in the mortal world, we too would have earned a similar return for our endurance and patience against trials.'
Imam Malik (رح) has taken: صَابرین (as-sabirun) in this verse to mean people who endure hardships and remain patient over sorrows of the mortal life. Some elders have said that it means people who hold their self in check against acts of disobedience and sin. Qurtubi says, 'when the word: صَابِر (sabir: patient) is uttered unaccompanied by some other word, it invariably means a person who observes patience against hardships caused during the process of making one's desiring self abstain from sins. And when the word: صَبر (sabir) is used for a person who remains patient against distress, it is coupled with some other words: صَابِرت علی کَذَا (one who is patient against such and such distress). وَاللہ سبحانہ و تعالیٰ اَعلَم Allah knows best.
For them there are canopies of fire on top of them and canopies (of fire) underneath them. That is the thing against which Allah warns His servants. “So, O servants of Mine, fear Me.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 10, it was said: وَأَرْضُ اللَّـهِ وَاسِعَةٌ (and the earth of Allah is wide).In the sentence previous to this, Good deeds had been enjoined. This might prompt someone to come up with the excuse, 'The city or country in which I live, or the social milieu I am stuck with around me stops me from doing good deeds.' This sentence carries an answer to this excuse - 'if you find adherence to Islamic legal injunctions difficult while living in some particular country, city or social setup, then, leave it. The earth of Allah is wide enough. Go and live at a place and in a surrounding that is conducive to remaining obedient to Divine commandments.' This persuades one to migrate from a place living in which one cannot dutifully follow and observe what has been enjoined by his religion. Some rules relating to hijrah (emigration) have already appeared in the commentary on Surah An-Nisa' (Ma’ ariful-Qur’ an, Volume II, Index p. 659, see under Hijrah).
In the last sentence of verse 10, it was said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure.) The expression: بِغَيْرِ حِسَابٍ (bighayri-hisab: without measure) means that the reward of those who endure ordeals will not be given to them under some pre-determined calculations or measures, instead, it will be sans-calculation, sans-reckoning, in a spirit of generosity at its most sublime as mentioned in a Hadith narration that follows. Some others have interpreted this expression in the sense of request, or claim, that is, in this worldly life, should someone have some right due on someone, he has to initiate the claim for it. But, with Allah, those who observe patience will be given their reward without any request or claim.
Qatadah reports from Sayyidna Anas ؓ that the Holy Prophet ﷺ said, 'On the Day of Judgment, a Scale of Justice will be set in place. When people who had given Sadaqah (charity) come forward, whatever they had given will be weighed, and they will be given their full reward against it. Similarly, the acts of worship such as Salah and Hajj will be weighed, and its reward would be duly given to those who had performed these. And when come those who had stood patient against trials and tribulations, for them, there will be no measure and weight, instead, their return and reward will be rolled down towards them without calculation, measure or reckoning - because, Allah Ta ala has said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure. - 39:10). So much so that people who had lived their life of the mortal world in perfect peace and comfort would wish, 'alas! Had our bodies been shredded with scissors during our life in the mortal world, we too would have earned a similar return for our endurance and patience against trials.'
Imam Malik (رح) has taken: صَابرین (as-sabirun) in this verse to mean people who endure hardships and remain patient over sorrows of the mortal life. Some elders have said that it means people who hold their self in check against acts of disobedience and sin. Qurtubi says, 'when the word: صَابِر (sabir: patient) is uttered unaccompanied by some other word, it invariably means a person who observes patience against hardships caused during the process of making one's desiring self abstain from sins. And when the word: صَبر (sabir) is used for a person who remains patient against distress, it is coupled with some other words: صَابِرت علی کَذَا (one who is patient against such and such distress). وَاللہ سبحانہ و تعالیٰ اَعلَم Allah knows best.
And those who abstain from worshipping the Tāghūt and turn fervently to Allah, for them there is good news. So, give the good news to My servants
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In verse 10, it was said: وَأَرْضُ اللَّـهِ وَاسِعَةٌ (and the earth of Allah is wide).In the sentence previous to this, Good deeds had been enjoined. This might prompt someone to come up with the excuse, 'The city or country in which I live, or the social milieu I am stuck with around me stops me from doing good deeds.' This sentence carries an answer to this excuse - 'if you find adherence to Islamic legal injunctions difficult while living in some particular country, city or social setup, then, leave it. The earth of Allah is wide enough. Go and live at a place and in a surrounding that is conducive to remaining obedient to Divine commandments.' This persuades one to migrate from a place living in which one cannot dutifully follow and observe what has been enjoined by his religion. Some rules relating to hijrah (emigration) have already appeared in the commentary on Surah An-Nisa' (Ma’ ariful-Qur’ an, Volume II, Index p. 659, see under Hijrah).
In the last sentence of verse 10, it was said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure.) The expression: بِغَيْرِ حِسَابٍ (bighayri-hisab: without measure) means that the reward of those who endure ordeals will not be given to them under some pre-determined calculations or measures, instead, it will be sans-calculation, sans-reckoning, in a spirit of generosity at its most sublime as mentioned in a Hadith narration that follows. Some others have interpreted this expression in the sense of request, or claim, that is, in this worldly life, should someone have some right due on someone, he has to initiate the claim for it. But, with Allah, those who observe patience will be given their reward without any request or claim.
Qatadah reports from Sayyidna Anas ؓ that the Holy Prophet ﷺ said, 'On the Day of Judgment, a Scale of Justice will be set in place. When people who had given Sadaqah (charity) come forward, whatever they had given will be weighed, and they will be given their full reward against it. Similarly, the acts of worship such as Salah and Hajj will be weighed, and its reward would be duly given to those who had performed these. And when come those who had stood patient against trials and tribulations, for them, there will be no measure and weight, instead, their return and reward will be rolled down towards them without calculation, measure or reckoning - because, Allah Ta ala has said: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (Certainly those who observe patience will be given their reward in full without measure. - 39:10). So much so that people who had lived their life of the mortal world in perfect peace and comfort would wish, 'alas! Had our bodies been shredded with scissors during our life in the mortal world, we too would have earned a similar return for our endurance and patience against trials.'
Imam Malik (رح) has taken: صَابرین (as-sabirun) in this verse to mean people who endure hardships and remain patient over sorrows of the mortal life. Some elders have said that it means people who hold their self in check against acts of disobedience and sin. Qurtubi says, 'when the word: صَابِر (sabir: patient) is uttered unaccompanied by some other word, it invariably means a person who observes patience against hardships caused during the process of making one's desiring self abstain from sins. And when the word: صَبر (sabir) is used for a person who remains patient against distress, it is coupled with some other words: صَابِرت علی کَذَا (one who is patient against such and such distress). وَاللہ سبحانہ و تعالیٰ اَعلَم Allah knows best.
who listen to what is said, then, follow the best of it. Those are the ones whom Allah has guided, and those are the ones who possess understanding.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the Tafsir of verses 17 and 18: فَبَشِّرْ عِبَادِ ﴿17﴾ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَـٰئِكَ الَّذِينَ هَدَاهُمُ اللَّـهُ ۖ وَأُولَـٰئِكَ هُمْ أُولُو الْأَلْبَابِ (So, give the good news to My servants who listen to what is said, then, follow the best of it. Those are the ones whom Allah has guided, and those are the ones who possess understanding), there are several views expressed by learned commentators. One of these is what Ibn Kathir has opted for. Maulana Ashraf ` Ali Thanavi has also gone by it. According to this view, the word: القول (al-qawl:what is said) used here means Qur'an, the Word of Allah, or it means the Qur'an inclusive of the teachings of the Holy Prophet ﷺ - and all of it is but the best. Therefore, the obvious dictate of the occasion was to say: يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ (who listen to what is said, then, follow it). But, that is not how it was said, instead, the word: أَحْسَنَ (ahsan) was added which indicates that these people did not follow the Qur'an and the teachings of the Holy Prophet ﷺ with any lack of discernment as is the way of some common people who hear something from someone and start following it without any inquiry, deliberation or insight. In fact, these are believers who have followed the Word of Allah and the teachings of His Rasul after having found it true and best. As a result, towards the end of the verse, they have been praised as being: أُولُو الْأَلْبَابِ (ulu-l-al-bab) that is, the people of understanding, (the wise, the farsighted, and the discerning ones). Another example of this appears in the Qur'an itself when Sayyidna Musa (علیہ السلام) is being addressed about the Torah in the following words: فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِأَحْسَنِهَا (So hold it firm, and ask your people to hold on to the best things in it - Al-A` raf, 7:145). Here too, the word: اَحسَن (ahsan) means the entire Torah and its injunctions. Similarly, in the verses cited above, 'listening to the word' means 'listening to the Qur'an' and 'following the best' means 'following the entire Qur'an' which has been referred to as: أَحْسَنَ الْحَدِيثِ (ahsan al-Hadith: the best thing said). In connection with this very Tafsir - that 'al-qawl' should be taken to mean the Qur'an particularly - some elders have also said that in the Qur'an as well there are many injunctions that have degrees of (hasan: good) and حَسَن (ahsan: better, best). For example, retaliation and pardon are both permissible, but pardon is better and more graceful: وَأَن تَصْبِرُوا خَيْرٌ لَّكُمْ (and that you be patient is better for you - An-Nis' - 4:25). There are many things in which the Qur'an gives one the choice to take to what one likes without any apprehension of sin, but, on occasions, it has also pinpointed one of these as being the best and most graceful thing to do, for example: وَأَن تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ (And it is closer to taqwa that you forgive - Al-Baqarah, 2:237). There are many things in which concession has been granted, but opting for the way of courage and determination has still been called better and more graceful. Thus, the verse comes to mean that these people listen to the injunctions of the Qur'an - those relating to concession (rukhsah) as well as those relating to the courageous determination (` azimah) - but elect to follow the course of determination instead of concession. And in everything where they have a choice between two things, one being good and the other, better, then, invariably they elect to do what is better.
Then, there are many commentators who take 'al-qawl' at this place to mean what is said by common people that includes things about tauhid, shirk, kufr, Islam, haqq and batil, even about the refinements of truth as good, better, weightier and outweighed. If we were to follow this Tafsir, the verse would mean that, as far as listening is concerned, these people do listen to what everyone has to say - be they disbelievers or believer, be it truth or falsehood, good or bad, everything - but, when it comes to following, they follow only that which is the best. Thus, they follow tauhid, not shirk; haqq (truth), not batil (falsehood), and if they have to choose between the degrees of haqq, they follow that which is better and weightier. Therefore, these people were credited with two attributes: (1) Firstly, by virtue of: ھَدٰبھُمُ اللہُ (Allah has guided them - 39:18), therefore, they do not go astray after having listened to so many different things. (2) Secondly, by the compliment of: وَأُولَـٰئِكَ هُمْ أُولُو الْأَلْبَابِ (and they are the ones who possess understanding - 39:18), that is, they are sensible people, and their good sense, insight and discernment helps them draw the line between good and bad, true and false. Thus, when such people have the ability to distinguish between good and better and when it comes to opting for one of the two, they would opt for the better.
Therefore, it has been said that this verse was revealed about Sayyidna Zayd Ibn ` Amr Ibn Nufayl, Sayyidna Abu Dharr al-Ghifari and Sayyidna Salman al-Farisi ؓ . Sayyidna Zayd Ibn ` Amru Ibn Nufayl ؓ used to hate shirk and idol worship even during the days of Jahiliyyah. The other two Sahabah, Sayyidna Abu Dharr al-Ghifari and Sayyidna Salman al-Farisi ؓ listened to people of different religions, to the mushriks, the Jews and the Christians, and saw their ways of life, and it was only then that they embraced Islam and, finding the teachings of the Qur'an as the best, they preferred them. (Qurtubi)
So tell Me about the one for whom the word of punishment is destined, - is it you, then, who would save someone who is already in the Fire?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the Tafsir of verses 17 and 18: فَبَشِّرْ عِبَادِ ﴿17﴾ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَـٰئِكَ الَّذِينَ هَدَاهُمُ اللَّـهُ ۖ وَأُولَـٰئِكَ هُمْ أُولُو الْأَلْبَابِ (So, give the good news to My servants who listen to what is said, then, follow the best of it. Those are the ones whom Allah has guided, and those are the ones who possess understanding), there are several views expressed by learned commentators. One of these is what Ibn Kathir has opted for. Maulana Ashraf ` Ali Thanavi has also gone by it. According to this view, the word: القول (al-qawl:what is said) used here means Qur'an, the Word of Allah, or it means the Qur'an inclusive of the teachings of the Holy Prophet ﷺ - and all of it is but the best. Therefore, the obvious dictate of the occasion was to say: يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ (who listen to what is said, then, follow it). But, that is not how it was said, instead, the word: أَحْسَنَ (ahsan) was added which indicates that these people did not follow the Qur'an and the teachings of the Holy Prophet ﷺ with any lack of discernment as is the way of some common people who hear something from someone and start following it without any inquiry, deliberation or insight. In fact, these are believers who have followed the Word of Allah and the teachings of His Rasul after having found it true and best. As a result, towards the end of the verse, they have been praised as being: أُولُو الْأَلْبَابِ (ulu-l-al-bab) that is, the people of understanding, (the wise, the farsighted, and the discerning ones). Another example of this appears in the Qur'an itself when Sayyidna Musa (علیہ السلام) is being addressed about the Torah in the following words: فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِأَحْسَنِهَا (So hold it firm, and ask your people to hold on to the best things in it - Al-A` raf, 7:145). Here too, the word: اَحسَن (ahsan) means the entire Torah and its injunctions. Similarly, in the verses cited above, 'listening to the word' means 'listening to the Qur'an' and 'following the best' means 'following the entire Qur'an' which has been referred to as: أَحْسَنَ الْحَدِيثِ (ahsan al-Hadith: the best thing said). In connection with this very Tafsir - that 'al-qawl' should be taken to mean the Qur'an particularly - some elders have also said that in the Qur'an as well there are many injunctions that have degrees of (hasan: good) and حَسَن (ahsan: better, best). For example, retaliation and pardon are both permissible, but pardon is better and more graceful: وَأَن تَصْبِرُوا خَيْرٌ لَّكُمْ (and that you be patient is better for you - An-Nis' - 4:25). There are many things in which the Qur'an gives one the choice to take to what one likes without any apprehension of sin, but, on occasions, it has also pinpointed one of these as being the best and most graceful thing to do, for example: وَأَن تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ (And it is closer to taqwa that you forgive - Al-Baqarah, 2:237). There are many things in which concession has been granted, but opting for the way of courage and determination has still been called better and more graceful. Thus, the verse comes to mean that these people listen to the injunctions of the Qur'an - those relating to concession (rukhsah) as well as those relating to the courageous determination (` azimah) - but elect to follow the course of determination instead of concession. And in everything where they have a choice between two things, one being good and the other, better, then, invariably they elect to do what is better.
Then, there are many commentators who take 'al-qawl' at this place to mean what is said by common people that includes things about tauhid, shirk, kufr, Islam, haqq and batil, even about the refinements of truth as good, better, weightier and outweighed. If we were to follow this Tafsir, the verse would mean that, as far as listening is concerned, these people do listen to what everyone has to say - be they disbelievers or believer, be it truth or falsehood, good or bad, everything - but, when it comes to following, they follow only that which is the best. Thus, they follow tauhid, not shirk; haqq (truth), not batil (falsehood), and if they have to choose between the degrees of haqq, they follow that which is better and weightier. Therefore, these people were credited with two attributes: (1) Firstly, by virtue of: ھَدٰبھُمُ اللہُ (Allah has guided them - 39:18), therefore, they do not go astray after having listened to so many different things. (2) Secondly, by the compliment of: وَأُولَـٰئِكَ هُمْ أُولُو الْأَلْبَابِ (and they are the ones who possess understanding - 39:18), that is, they are sensible people, and their good sense, insight and discernment helps them draw the line between good and bad, true and false. Thus, when such people have the ability to distinguish between good and better and when it comes to opting for one of the two, they would opt for the better.
Therefore, it has been said that this verse was revealed about Sayyidna Zayd Ibn ` Amr Ibn Nufayl, Sayyidna Abu Dharr al-Ghifari and Sayyidna Salman al-Farisi ؓ . Sayyidna Zayd Ibn ` Amru Ibn Nufayl ؓ used to hate shirk and idol worship even during the days of Jahiliyyah. The other two Sahabah, Sayyidna Abu Dharr al-Ghifari and Sayyidna Salman al-Farisi ؓ listened to people of different religions, to the mushriks, the Jews and the Christians, and saw their ways of life, and it was only then that they embraced Islam and, finding the teachings of the Qur'an as the best, they preferred them. (Qurtubi)
But, for those who fear their Lord, there are chambers with chambers built on top of them, with rivers running from underneath them. This is Allah’s promise. Allah does not go back on any promise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In the Tafsir of verses 17 and 18: فَبَشِّرْ عِبَادِ ﴿17﴾ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَـٰئِكَ الَّذِينَ هَدَاهُمُ اللَّـهُ ۖ وَأُولَـٰئِكَ هُمْ أُولُو الْأَلْبَابِ (So, give the good news to My servants who listen to what is said, then, follow the best of it. Those are the ones whom Allah has guided, and those are the ones who possess understanding), there are several views expressed by learned commentators. One of these is what Ibn Kathir has opted for. Maulana Ashraf ` Ali Thanavi has also gone by it. According to this view, the word: القول (al-qawl:what is said) used here means Qur'an, the Word of Allah, or it means the Qur'an inclusive of the teachings of the Holy Prophet ﷺ - and all of it is but the best. Therefore, the obvious dictate of the occasion was to say: يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ (who listen to what is said, then, follow it). But, that is not how it was said, instead, the word: أَحْسَنَ (ahsan) was added which indicates that these people did not follow the Qur'an and the teachings of the Holy Prophet ﷺ with any lack of discernment as is the way of some common people who hear something from someone and start following it without any inquiry, deliberation or insight. In fact, these are believers who have followed the Word of Allah and the teachings of His Rasul after having found it true and best. As a result, towards the end of the verse, they have been praised as being: أُولُو الْأَلْبَابِ (ulu-l-al-bab) that is, the people of understanding, (the wise, the farsighted, and the discerning ones). Another example of this appears in the Qur'an itself when Sayyidna Musa (علیہ السلام) is being addressed about the Torah in the following words: فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِأَحْسَنِهَا (So hold it firm, and ask your people to hold on to the best things in it - Al-A` raf, 7:145). Here too, the word: اَحسَن (ahsan) means the entire Torah and its injunctions. Similarly, in the verses cited above, 'listening to the word' means 'listening to the Qur'an' and 'following the best' means 'following the entire Qur'an' which has been referred to as: أَحْسَنَ الْحَدِيثِ (ahsan al-Hadith: the best thing said). In connection with this very Tafsir - that 'al-qawl' should be taken to mean the Qur'an particularly - some elders have also said that in the Qur'an as well there are many injunctions that have degrees of (hasan: good) and حَسَن (ahsan: better, best). For example, retaliation and pardon are both permissible, but pardon is better and more graceful: وَأَن تَصْبِرُوا خَيْرٌ لَّكُمْ (and that you be patient is better for you - An-Nis' - 4:25). There are many things in which the Qur'an gives one the choice to take to what one likes without any apprehension of sin, but, on occasions, it has also pinpointed one of these as being the best and most graceful thing to do, for example: وَأَن تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ (And it is closer to taqwa that you forgive - Al-Baqarah, 2:237). There are many things in which concession has been granted, but opting for the way of courage and determination has still been called better and more graceful. Thus, the verse comes to mean that these people listen to the injunctions of the Qur'an - those relating to concession (rukhsah) as well as those relating to the courageous determination (` azimah) - but elect to follow the course of determination instead of concession. And in everything where they have a choice between two things, one being good and the other, better, then, invariably they elect to do what is better.
Then, there are many commentators who take 'al-qawl' at this place to mean what is said by common people that includes things about tauhid, shirk, kufr, Islam, haqq and batil, even about the refinements of truth as good, better, weightier and outweighed. If we were to follow this Tafsir, the verse would mean that, as far as listening is concerned, these people do listen to what everyone has to say - be they disbelievers or believer, be it truth or falsehood, good or bad, everything - but, when it comes to following, they follow only that which is the best. Thus, they follow tauhid, not shirk; haqq (truth), not batil (falsehood), and if they have to choose between the degrees of haqq, they follow that which is better and weightier. Therefore, these people were credited with two attributes: (1) Firstly, by virtue of: ھَدٰبھُمُ اللہُ (Allah has guided them - 39:18), therefore, they do not go astray after having listened to so many different things. (2) Secondly, by the compliment of: وَأُولَـٰئِكَ هُمْ أُولُو الْأَلْبَابِ (and they are the ones who possess understanding - 39:18), that is, they are sensible people, and their good sense, insight and discernment helps them draw the line between good and bad, true and false. Thus, when such people have the ability to distinguish between good and better and when it comes to opting for one of the two, they would opt for the better.
Therefore, it has been said that this verse was revealed about Sayyidna Zayd Ibn ` Amr Ibn Nufayl, Sayyidna Abu Dharr al-Ghifari and Sayyidna Salman al-Farisi ؓ . Sayyidna Zayd Ibn ` Amru Ibn Nufayl ؓ used to hate shirk and idol worship even during the days of Jahiliyyah. The other two Sahabah, Sayyidna Abu Dharr al-Ghifari and Sayyidna Salman al-Farisi ؓ listened to people of different religions, to the mushriks, the Jews and the Christians, and saw their ways of life, and it was only then that they embraced Islam and, finding the teachings of the Qur'an as the best, they preferred them. (Qurtubi)
Have you not seen that Allah sent down water from the sky, then made it penetrate into the earth (and gush forth) in the form of springs? Then He brings forth with it crops of different colors, and afterwards they wither, and you see them turned yellow, then He makes them chaff. Surely in that there is a lesson for the people of understanding.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The word: يَنَابِيعَ (yanabi in verse 21: فَسَلَكَهُ يَنَابِيعَ فِي الْأَرْضِ (made it penetrate into the earth [ and gush forth ] in the form of springs) is the plural form of: یَنبُوع (yanbu) which means springs that gush out from the soil. The sense is that the act of sending down water from the sky is by itself a great blessing, but also crucial was the arrangement to conserve it underground. But for this arrangement to save this blessing of water, its users would have derived benefit from it only at the time of rains, or for a few days following it. Although, on water depends their life, and it is the kind of need one cannot stay free from, even for a day. Therefore, Allah Ta’ ala did not consider it sufficient to just send down this blessing, instead, made elaborate and very unique arrangements for its conservation. Some of it gets deposited in ditches, ponds, tanks and reservoirs. Then a huge supply is turned into ice and made to sit on mountain peaks and its ridges, an arrangement that takes care of the danger of water going bad. Then ice melts and water travels through veins in the mountains until it reaches the land and gushes out in the form of streams, all over, on its own, without any human input, and finally finds its way through the land in the form of rivulets and rivers. Rest of the water keeps flowing underground which can be retrieved by digging a well almost anywhere.
Details of this water supply system as they appear in the noble Qur'an have been given in the commentary of Surah Al-Mu'minan under the verse: (then We lodged it in the earth, and of course, We are able to take it away - Al-Mu'minun, 23:18). (Please see Ma ariful-Qur’ an, Volume VI, under 23:18, pages 311 to 313).
Later in verse 21, it was said: مُّخْتَلِفًا أَلْوَانُهُ (the crops of different colours). At the time the crops grow and ripen, colors keep changing from one to the other. Since these colors change, therefore, the word: مُّخْتَلِفًا (mukhtalifan), in terms of its grammatical analysis, has been used in the form of: حَال (ha state, circumstantial condition) which denotes change.
In the last sentence of verse 21, it was said: إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِأُولِي الْأَلْبَابِ (Surely, in that, there is a lesson for the people of understanding), that is, in this process - when water is sent down, is conserved, is made available to human beings to grow all sorts of crops and trees the colors of which change following which they turn yellow and dry making grains separate from chaff - there is a great lesson for people of understanding, because they provide the proof of the infinite power and wisdom of Allah Ta’ ala. These are visible signs that could lead human beings to discover the reality behind their own creation, and that in turn, could become the means through which one succeeds in recognizing his or her own creator and master.
So I ask about a person whose heart Allah has opened up for Islam, and consequently he proceeds in a light from his Lord. (Can he be equal to the one whose heart is hardened?) So, woe to those whose hearts are too hard to remember Allah. Those are wandering in open error.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
In the first sentence of verse 22, it was said: أَفَمَن شَرَحَ اللَّـهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ (So I ask about a person whose heart Allah has opened up for Islam, and consequently he proceeds in a light from his Lord.). The word: شَرَحَ (sharh) literally means to open, enlarge or extend. The expression: شرح الصدر (sharh-us-sadr) means the capacity or capability of the heart (to receive and accommodate input). The sense is that one's heart is capable of learning lessons and receiving benefits by deliberating into Divine signs of creation in the heavens and the earth, particularly so by deliberating in his own creation. Similar is the case with other signs of Allah revealed in the form of scriptures and injunctions. One's heart also has to have the ability to deliberate in them and be benefited by them. In contrast, there is a heart that is straightened or hardened. The statement in a verse of the Qur'an: يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا He makes his heart narrow, much too narrow - Al-An am, 6:125) and the one in the next verse at this place: لِّلْقَاسِيَةِ قُلُوبُهُم "woe to those whose hearts are too hard to remember Allah - 39:22" has appeared in contrast to this very 'sharh-us-sadr' (a heart opened to acceptance of truth and at ease with it).
According to a narration from Sayyidna ` Abdullah Ibn Masud ؓ ، when the Holy Prophet ﷺ recited this verse: أَفَمَن شَرَحَ اللَّـهُ صَدْرَهُ (Is it not that, a person for whom Allah opens up his heart...), we asked him about the meaning of 'sharh-us-sadr'. He said, "when the light of 'iman (faith) enters the human heart, it enhances its capacity (which makes the comprehension and implementation of Divine commandments easy on the person concerned)." We submitted, 'ya rasulallah, what is the sign of it (that is, of 'sharh-us-sadr' )?' Then, he said:
الانابۃ الی دار الخلود والتجافی عن دارالغرور و اتأھب لموت قبل نزولہ ۔ رواہ الحاکم رفی المستدرک ولبیھقی فی شعب الایمان ۔ (روح المعانی)
"Longing passionately for the eternal home, and seeking refuge from the deceptive abode, and preparing for death before its arrival." - Reported by al-Hakim in al-Mustadrak and al-Baihaqi in Shu` ab-u1-'iman (Ruh-ul-Ma’ ani).
The verse under study has been initiated as headed by an interrogative particle: اَفمَن (afaman). The sense it carries can be explained by saying: 'Can a person whose heart has been opened up for Islam - and he is on the light coming from his Lord, that is, does everything under it - and another person with a hardened heart be equal?' The contrasting part relating to the hardened heart has been mentioned in the next verse with a warning of woeful punishment attached to it.
In this verse (22), it was said: فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم (woe to those whose hearts are too hard to remember Allah). The word: الْقَاسِيَةِ (al-qasiyah) is a derivation from: قَسَاوَت (qasawah) which means to be hard-hearted, having no mercy for anyone, and also the one who remains totally unaffected by the need to remember Allah and follow His injunctions.
Allah has sent down the best discourse, a book containing subjects resembling each other, mentioned again and again, shivered from which are the skins of those who have awe of their Lord. Then, their skins and their hearts become soft enough to tend to the remembrance of Allah. This is the Guidance of Allah with which He brings to the right path whomsoever He wills. As for the one whom Allah lets go astray, for him there is no one to guide.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Verse 23 opens with the words: اللَّـهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ (Allah has sent down the best discourse, a book containing subjects resembling each other, mentioned again and again). In the verse previous to it, the state of the faithful servants of Allah was mentioned as: يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ (who listen to what is said, then, follow the best of it - 39:18). Here, in the verse under study (23), we have been told that the whole Qur'an is 'ahsan-ul-hadith,' the best of what is said. The word: حَدِیث (Hadith) literally means the speech or account that is related. The outcome of calling Qur'an, 'ahsan-ul-hadith, is that, out of everything human beings say or relate, the Qur'an remains the most eloquent. Onwards from here, some attributes of the Qur'an have been mentioned: (1) It is: كِتَابًا مُّتَشَابِهًا (a book containing subjects resembling each other). At this place, the word: مُتَشَابِہ (mutashabih) means resembling each other or mutually corresponding, that is, the subjects dealt with in the Qur'an are related to each other, and are similar. So much so that one verse gets to be explained or confirmed by another verse. This 'word' is free of contradiction and conflict. (2) The second attribute is: مَثَانِی (mathani) which is the plural form of: مَثنٰی (mathna) which means repeated. The sense is that a subject is taken up repeatedly in the Qur'an to help make it settle down in one's mind. (3) As for the third attribute, it was described in very eloquent words by saying: تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ (shivered from which are the skins of those who have awe of their Lord.) that is, 'so overwhelmed and apprehensive the God-fearing become before the greatness of Allah that they, when reciting the Qur'an, are gripped with such an state of awe that it makes their hair stand on end.' (4) The fourth attribute has been identified as: ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّـهِ (Then, their skins and their hearts become soft enough to tend to the remembrance of Allah.), that is, the recitation of the Qur'an affects them in two ways. First, as said immediately above, when they hear the warnings of punishment, it makes their hair stand on end. Then they listen to the verses promising mercy and forgiveness which takes them to a state when their bodies and hearts turn tenderized, mellowed in the remembrance of Allah. Sayyidah Asma' bint Abi Bakr ؓ says that this used to be the common emotional state of the noble Sahabah - when the Qur'an was recited before them, tear would be rolling down their eyes, and the hair would be standing on end. (Qurtubi)
It has been narrated by Sayyidna ` Abdullah Ibn ` Abbas ؓ that the Holy Prophet ﷺ said, "A servant over whose body hair would stand on end due to the fear of Allah, then, Allah Ta’ ala forbids the Fire from ever touching his body. (Qurtubi)
Tell Me about the one who tries to save himself from the worst punishment with his face on the Day of Judgment, (whether he is equal to the one who is not liable to any punishment.) And it will be said to the wrongdoers, “Have a taste of what you used to earn.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Verse أَفَمَن يَتَّقِي بِوَجْهِهِ (Tell Me about the one who tries to save himself from the worst punishment with his face ...) carries a description of the terrifying scenario of Jahannam. If one faces something hurtful in his mortal life, he tries to fight it off by using his hands and feet as defensive shields to protect his face. But, refuge with Allah, the people of Jahannam will not be able to use even their hands and feet to defend themselves. The punishment that comes will fall directly on their faces. Even if he wished to ward off the punishment in defense, he would have no option but to use his very face as the shield, because he would have been thrown in Jahannam with his hands and feet tied. We seek refuge with Allah from such a fate.
Out of the authorities of Tafsir, ` Ata and Ibn Zayd said that a person condemned to Jahannam will have his hands and feet tied before being dragged in there. (Qurtubi)
Those before them had also rejected (the messengers) and consequently, the punishment came upon them in a way that they had never imagined.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Verse أَفَمَن يَتَّقِي بِوَجْهِهِ (Tell Me about the one who tries to save himself from the worst punishment with his face ...) carries a description of the terrifying scenario of Jahannam. If one faces something hurtful in his mortal life, he tries to fight it off by using his hands and feet as defensive shields to protect his face. But, refuge with Allah, the people of Jahannam will not be able to use even their hands and feet to defend themselves. The punishment that comes will fall directly on their faces. Even if he wished to ward off the punishment in defense, he would have no option but to use his very face as the shield, because he would have been thrown in Jahannam with his hands and feet tied. We seek refuge with Allah from such a fate.
Out of the authorities of Tafsir, ` Ata and Ibn Zayd said that a person condemned to Jahannam will have his hands and feet tied before being dragged in there. (Qurtubi)
Then Allah made them taste disgrace in the worldly life, and of course the punishment of the Hereafter is much greater. Only if they knew!
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Verse أَفَمَن يَتَّقِي بِوَجْهِهِ (Tell Me about the one who tries to save himself from the worst punishment with his face ...) carries a description of the terrifying scenario of Jahannam. If one faces something hurtful in his mortal life, he tries to fight it off by using his hands and feet as defensive shields to protect his face. But, refuge with Allah, the people of Jahannam will not be able to use even their hands and feet to defend themselves. The punishment that comes will fall directly on their faces. Even if he wished to ward off the punishment in defense, he would have no option but to use his very face as the shield, because he would have been thrown in Jahannam with his hands and feet tied. We seek refuge with Allah from such a fate.
Out of the authorities of Tafsir, ` Ata and Ibn Zayd said that a person condemned to Jahannam will have his hands and feet tied before being dragged in there. (Qurtubi)
And We have cited for people all sorts of examples in this Qur’ān, so that they may receive the message
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Verse أَفَمَن يَتَّقِي بِوَجْهِهِ (Tell Me about the one who tries to save himself from the worst punishment with his face ...) carries a description of the terrifying scenario of Jahannam. If one faces something hurtful in his mortal life, he tries to fight it off by using his hands and feet as defensive shields to protect his face. But, refuge with Allah, the people of Jahannam will not be able to use even their hands and feet to defend themselves. The punishment that comes will fall directly on their faces. Even if he wished to ward off the punishment in defense, he would have no option but to use his very face as the shield, because he would have been thrown in Jahannam with his hands and feet tied. We seek refuge with Allah from such a fate.
Out of the authorities of Tafsir, ` Ata and Ibn Zayd said that a person condemned to Jahannam will have his hands and feet tied before being dragged in there. (Qurtubi)
through an Arabic Qur’ān that has no digression (from the truth), so that they may be God-fearing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Verse أَفَمَن يَتَّقِي بِوَجْهِهِ (Tell Me about the one who tries to save himself from the worst punishment with his face ...) carries a description of the terrifying scenario of Jahannam. If one faces something hurtful in his mortal life, he tries to fight it off by using his hands and feet as defensive shields to protect his face. But, refuge with Allah, the people of Jahannam will not be able to use even their hands and feet to defend themselves. The punishment that comes will fall directly on their faces. Even if he wished to ward off the punishment in defense, he would have no option but to use his very face as the shield, because he would have been thrown in Jahannam with his hands and feet tied. We seek refuge with Allah from such a fate.
Out of the authorities of Tafsir, ` Ata and Ibn Zayd said that a person condemned to Jahannam will have his hands and feet tied before being dragged in there. (Qurtubi)
Allah has given an example: There is a man (enslaved and) owned by some partners having rivalry with each other, and (on the other hand,) there is a man solely owned by a single man. Can they be equal in comparison? Praise be to Allah! (The truth stands established). But, most of them do not know.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Verse أَفَمَن يَتَّقِي بِوَجْهِهِ (Tell Me about the one who tries to save himself from the worst punishment with his face ...) carries a description of the terrifying scenario of Jahannam. If one faces something hurtful in his mortal life, he tries to fight it off by using his hands and feet as defensive shields to protect his face. But, refuge with Allah, the people of Jahannam will not be able to use even their hands and feet to defend themselves. The punishment that comes will fall directly on their faces. Even if he wished to ward off the punishment in defense, he would have no option but to use his very face as the shield, because he would have been thrown in Jahannam with his hands and feet tied. We seek refuge with Allah from such a fate.
Out of the authorities of Tafsir, ` Ata and Ibn Zayd said that a person condemned to Jahannam will have his hands and feet tied before being dragged in there. (Qurtubi)
39:30
اِنَّكَ مَیِّتٌ وَّاِنَّهُمْ مَّیِّتُوْنَ
Verily, you are to die and they are to die.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
In verse 30, it was said: إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (Verily, you are to die and they are to die). The word: مَيِّتٌ (mayyit) with a doubling sound on the letter: اَلیاء (al-ya) denotes someone who will die in the future and مَیت (mait) with the letter al-ya' remaining quiescent, someone who has died. In this verse, the address is to the Holy Prophet ﷺ and it is being said to him that he too is to die and so are his friends and foes, who will also die. The objective behind the statement is to alert and persuade everyone to be concerned about the Hereafter and be ready to do everything necessary to achieve this goal. Then, as an inter-related side of the subject, the purpose is also to make it very clear that the Holy Prophet ﷺ too, despite being the most sublime among the creation and the foremost among prophets, is not exempted from death, so that people would not differ about this matter after his passing away from this mortal world (from al-Qurtubi).
After that, on the Day of Doom, you will surely place your disputes before your Lord.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Justice in the court of Resurrection: The form in which the right of the oppressed will be retrieved from the oppressor.
In verse 31, it was said: ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ (After that, on the Day of Doom, you will surely place your disputes before your Lord). Sayyidna Ibn ` Abbas ؓ says that the word:إِنَّكُمْ (innakum: surely you...) at this place includes - believers, disbelievers, Muslims - all of them, oppressor or oppressed. All of them will submit their cases in the court of their Lord, and He will have the right of the oppressed paid back by the oppressor whether a disbeliever, or believer. And the form in which these rights will be paid back will be what has mentioned in a narration of Sayyidna Abu Hurairah ؓ that appears in the Sahih of al-Bukhari. According to this, the Holy Prophet ﷺ ، said, 'a person who has a right of someone due against him should either pay it off, or have it forgiven right here in this world and become halal, that is, stand absolved of any responsibility on that count. The reason is that there are not going to be any currencies of dirhams and dinars (or any others found in the mortal world) in the universe of the Hereafter. If the oppressor has some good deeds in his account, then, these deeds will be taken from him to the measure of the oppression he did, and will be given to the oppressed. And in case he has no good deeds with him, bad deeds and sins of the oppressed will be taken from him and put into the account of the oppressor.
And there is a narration of Sayyidna Abu Hurairah ؓ in Sahih Muslim according to which the Holy Prophet ﷺ on a certain day asked his noble Sahabah, "Do you know who a pauper is?" The Sahabah said, ya rasulAllah, as for us, a pauper is one who has neither cash nor things needed (to run one's life).' He said, "The real pauper in my Ummah is a person who will come to the Day of Judgment with lots of good deeds, prayers, fasts, zakah and things like that, but such would the record (of his dealings with others) that he (in his mortal life) would have hurled invectives on someone, leveled false accusation against someone, devoured someone's property by unfair means, had someone killed, beaten or harassed. All those so oppressed will take their plaint before Allah, and the good deeds of the oppressor will be distributed over the oppressed. After that, when no good deeds are left, and the claims of the oppressed still remain to be settled, then, the sins of the oppressed will be passed on to the oppressor, and he will be thrown into the Jahannam. [ Hence, this person despite having everything, ended up being a pauper on the Day of Judgment - he is what a real pauper is!]
And Tabarani, citing a trustworthy authority, has reported from Sayyidna Abu Ayyub al-Ansari ؓ that the Holy Prophet ﷺ said, "The first case presented in the court of Allah will be that of man and his wife and, by God, the tongue will be silent there, instead, hands and feet of the woman will bear witness as to blames she used to impute to her husband. Similarly, the hands and feet of the man will bear witness as to how he used to cause pain to his wife. After that, servants will be brought before their respective masters, and redress will be provided for their complaints. After that, people from common markets with whom one had one or the other dealing will be presented, and if one of them has been subjected to some injustice, his right will be duly vacated.'
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