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Bismillaahir Rahmaanir Raheem
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Translators: Ahmed Ali ● Amatul Rahman Omar ● Daryabadi ● Faridul Haque ● Hamid S. Aziz ● Maulana Mohammad Ali ● Pickthall ● Sarwar ● Shakir ● Yusuf Ali
Recitation by Mishary Al-Alfasy
Name
The Surah takes its name from the alphabetic
letter Suad with which it begins.
Period of Revelation
As will be explained below, according to some traditions this Surah was sent
down in the period when the Holy Prophet had started calling the people openly
to Islam in Makkah, and this had caused great alarm among the chiefs of the
Quraish. If this be true, its period of revelation would be about the 4th year
of the Prophethood. According to some other traditions, it was sent down after
Hadrat Umar's embracing Islam, and this happened, as is well known, after the
migration to Habash. Another chain of the traditions shows that the event which
occasioned the revelation of this Surah took place during the last illness of
Abu Talib. If this be correct, the period of its revelation would be the 10th or
11th year of the Prophethood.
Historical Background
Here is a resume of the traditions related by Imam Ahmad, Nasa'i, Tirmidhi,
Ibn Jarir, Ibn Abi Shaibah, Ibn Abu Hatim, Muhammad bin Ishaq and others:
When Abu Talib fell ill, and the Quraish chiefs knew that his end was near,
they held consultations and decided to approach the old chief with the request
that he should solve the dispute between them and his nephew. For they feared
that if Abu Talib died and then they subjected Muhammad (upon whom be Allah's
peace) to a harsh treatment, after his death, the Arabs would taunt them,
saying, "They were afraid of the old chief as long as he lived now that he is
dead they have started maltreating his nephew." At least 25 of the Quraish
chiefs including Abu Jahl, Abu Sufyan, Umayyah bin Khalaf, As bin Wa'il, Aswad
bin al-Muttalib, 'Uqbah bin Abi Mu'ait, Utbah and Shaibah went to Abu Talib.
First, they put before him their complaints against the Holy Prophet as usual,
then said, "We have come to present before you a just request and it is this :
let your nephew leave us to our religion, and we shall leave him to his. He may
worship whomever he may please: we shall not stand in his way in this matter;
but he should not condemn our gods, and should not try to force us to give them
up. Please tell him to make terms with us on this condition". Abu Talib called
the Holy Prophet and said, "Dear nephew, these people of your tribe have come to
me with a request. They want you to agree with them on a just matter so as to
put an end to your dispute with them." Then he told him about the request of the
chiefs of the Quraish. The Holy Prophet replied, "Dear uncle: I shall request
them to agree upon a thing which, if they accept, will enable them to conquer
the whole of Arabia and subject the non-Arab world to their domination. "Hearing
this the people were first confounded; they did not know how they should turn
down such a proposal. Then, after they had considered the matter, they replied:
"You speak of one word: we are prepared to repeat ten others like it, but please
tell us what it is." The Holy Prophet said: La ilaha ill-Allah. At this they got
up all together and left the place saying what Allah has narrated in the initial
part of this Surah.
Ibn Sa'd in his Tabaqat has related this event just
as cited above, but, according to him, this did not happen during Abu Talibs
last illness but at the time when the Holy Prophet had started preaching Islam
openly, and the news of the conversion of one person or the other was being
heard almost daily in Makkah. In those days the Quraish chiefs had led several
deputations to Abu Talib and had asked him to stop Muhammad (upon whom be
Allah's peace and blessings) from preaching his message, and it was with one of
those deputations that this conversation had taken place.
Zamakhshari,
Razi, Nisaburi ond some other commentators say that this deputation went to Abu
Talib at the time then the chiefs of the Quraish had been upset at Hadrat Umar's
embracing Islam; but no reference to its basis is available in any book of the
traditions, nor have these commentators cited the source of their this
information. However, if it be true, it is understand able. For the unbelieving
Quraish had already been bewildered to see that the person who had arisen from
among themselves with the message of Islam had no parallel in the entire tribe
as regarded nobility, purity of character, wisdom and seriousness. Moreover, his
right hand man and chief supporter was a man like Abu Bakr, who was well known
in and around Makkah as a gentle, righteous and brilliant man. Now when they
might have seen that a brave and resolute man like Umar also had joined them,
they must have felt that the danger was growing and becoming intolerable.
Subject Matter and Topics
The Surah begins with a
review of the aforesaid meeting. Making the dialogue between the Holy Prophet
and the disbelievers the basis, Allah says that the actual reason with those
people for their denial is not any defect in the message of Islam but their own
arrogance, jealousy and insistence on following the blind. They are not prepared
to believe in a man from their own clan as a Prophet of God and follow him. They
want to persist in the ideas of ignorance which they have found their ancestors
following. And when a person exposes their this ignorance and presents the truth
before them, they are alarmed and regard it as an oddity, rather as a novel and
impossible thing. For them the concept of Tauhid and the Hereafter is not only
an unacceptable creed but also a concept which only deserves to be ridiculed and
mocked.
Then, Allah, both in the initial part of the Surah and in its
last sentences, has precisely warned the disbelievers, as if to say, "The man
whom you are ridiculing today and whose guidance you reject will soon overpower
you,and the time is not far when in this very city of Makkah, where you are
persecuting him, he will overwhelm you completely."
Then describing nine
of the Prophets, one after the other, with greater details of the story of the
Prophets David and Solomon; Allah has emphasized the point that His Law of
Justice is impartial and objective, that only the right attitude of man is
acceptable to Him, that He calls to account and punishes every wrongdoer who.
ever he be, and that He likes only those people who do not persist in wrongdoing
but repent as soon as they are warned of it, and pass their life in the world
keeping in mind their accountability in the Hereafter.
After this, the
final end that the obedient servants and the disobedient people will meet in the
Hereafter, has been depicted, and two things have been especially impressed on
the disbelievers:(1) That the leaders and guides whom the ignorant people are
following blindly in the world, on the way of deviation, will have reached Hell
even before their followers in the Hereafter, and the two groups will be cursing
each other there; and (2) that the disbelievers will be amazed to see that there
is no trace whatever in Hell of the believers whom they used to regard as
contemptible in the world and will themselves be involved in its torment.
In conclusion, mention has been made of the story of Adam and Iblis (Satan),
which is meant to tell the disbelieving Quraish that the same arrogance and
vanity which was preventing them from bowing before Muhammad (upon whom be
Allah's peace) had prevented Iblis also from bowing before Adam. Iblis felt
jealous of the high rank God had given to Adam and became accursed when he
disobeyed His Command. Likewise, "You, O people of Quraish, are feeling jealous
of the high rank God has bestowed on Muhammad (upon whom be Allah's peace) and
are not prepared to obey him whom God has appointed His messenger. Therefore,
you will be doomed ultimately to the same fate as will be met by Satan."
1Although like all other enigmatic letters (mugatta'at) it is difficult to
determine the meaning of the letter Suad also, yet the interpretation of it
given by Ibn 'Abbas and Dahhak is quite plausible. According to them, it
implies: Sadiq-un fi' qauli-hi, or Sadaqa Muhammad-un: Muhammad (upon whom be
Allah's peace and blessings) is Truthful: whatever he says is the very Truth.
2The words dhi-dh-dhikr of the Text can have two meanings: (1) Dhi
sharaf: the noble Qur'an; and (2) Dhi at-tadhkir: the Qur'an which is full of
admonition, or the Qur'an which serves as a reminder, or arouses a heedless
person.
3If the interpretation given of suad by Ibn 'Abbas and Dahhak is
accepted, the sentence would mean this: "By this noble Qur'an, or by this Qur'an
which is full of admonition, Muhammad (upon whom be Allah's peace) is presenting
the Truth, but the people who persist in their denial, are in fact, involved in
arrogance and stubbornness." And if suad is taken as one of those enigmatic
letters whose meaning cannot be determined, then the answer to the oath is
omitted, which is indicated by "but" and the sentence following it. The meaning
then would be: "The reason for the denial of these disbelievers is not that the
religion which is being presented before them is unsound, or that Muhammad (upon
whom be Allah's peace) has shown some slackness in the matter of presenting the
Truth before them, but their own boasting and bragging, their haughtiness and
stubbornness, and this is borne out by this Qur'an itself, which is full of
admonition. Every unbiased person who studies it will admit that fill justice
has been done in it to the task of making the people understand the Truth.
4That is, "They are so foolish that when a man from their own kind and from
their own clan and brotherhood, whom they knew fully well, was appointed to warn
them, they wondered at it, whereas it would have been strange if some other kind
of creature had been sent down from heaven to warn human beings, or an utter
stranger had arisen among them suddenly and started functioning as a prophet. In
that case they would have been perfectly justified to say, "What an odd thing!
How can this strange creature know our conditions and feelings and requirements
that he should guide us? How can we test and find out the truth about the
stranger who has suddenly arisen among us and know whether he is trustworthy or
not? And how can we decide whether we should or should not believe in him when
we have not judged and seen his character and personality?"
5The
disbelievers used the word sahir (sorcerer, magician) for the Holy Prophet in
the sense that whoever came in contact with him was so influenced by him that he
would become his follower like a possessed person; he would least mind severing
of his connections with others or incurring material losses; the father would
give up the son and the son the father; the wife would separate from the husband
and the husband from the wife; he would at once be prepared to leave his country
if it was so required; he would even be ready to pass through the severest
persecutions for the sake of the faith. (For further details, see Surah Al
Anbiya' : 3 and E. N . 5 thereof).
6The allusion is to the chiefs who
got up and left Abu Talib when they had heard what the Holy Prophet said.
7"This thing" : the Holy Prophet's asking them to affirm faith in "La ilaha
ill-Allah " so as to overpower both Arabia and the adjoining lands.
8What they meant to say was this: "Muhammad has some vested interests: He is
extending this invitation to us in order to subjugate us and rule us as his
subjects."
9That is, "There have been our own elderly people in the
recent past; there arc Christians and Jews also living in our land and in the
adjoining lands; and there arc the Zoroastrians abounding in Iran and Iraq and
eastern Arabia. None of them has ever preached that man should only believe in
One Allah, Lord of the worlds, and in none else beside Him: no one can remain
content with one God only: everyone believes in the beloved ones of Allah also:
they arc All paying obeisance to them, making offerings at their shrines and
praying for fulfillment of their needs and requirements. From one place people
get children and from another provisions of life, and from yet another whatever
they. pray for. The whole world believes in their powers and capabilities, and
those who have benefited from them tell how the needs of the people are being
met and their difficulties being removed through their help and grace. Now this
man is telling us a queer thing which we had never heard before. He says that
none of these holy men has any share in Godhead and that Godhead wholly belongs
only to Allah!"
10In other words Allah says: " Muhammad, these people
are not belying you but Me. As for your truthfulness, they had never doubted it
before; now that they are doubting it, it is because of My Admonition; now that
I have entrusted to you the Mission of admonishing them, they have started
doubting the truthfulness of the very person whose righteousness and piety they
used to swear by " The same theme has also been discussed above in Al-An'am: 33
and E.N. 21 thereof.
11This is an answer to this saying of the
disbelievers "Was he the only (fit) person among us to whom Allah's Admonition
should have lien sent down?' Allah says: "it is for Us to decide whom We should
choose and appoint as a Prophet and whom We should not. These people do not
possess any power and authority to exercise choice in this regard. If they wish
to attain such an authority they should try to reach the Divine Throne in order
to obtain control over the office of sovereignty of the Universe, so that
revelation should come down on him whom they regard as deserving their mercy and
not on him whom We regard as fit for it. "This theme has occurred at several
places in the Qur'an, because the unbelieving Quraish again and again said, `How
did Muhammad (upon whom be Allah' peace) become a Prophet? Did Allah find no
better man among the principal leaders of the Quraish worthy of this
office?"(See Surah Bani Isra'il: . 00; Az-Zukhruf: 31-32).
12"Here"
implies the city of Makkah. That is, `The time is coming when these people shall
be humbled and routed in the very place where they are opposing and mocking
you., Then, they will be standing, with heads hung down, before the same man
whom they despise and refuse to recognize as a Prophet of Allah."
13The
use of dhil-autad (of the stakes) for Pharaoh is either in the sense that his
kingdom was very strong as though a stake were firmly driven into the ground, or
for the reason that wherever his large armies camped, pegs of the tents were
seen driven into the ground on every side, or because he would torture and
punish at the stakes anyone with whom he was angry; and possibly the stakes may
imply the pyramids of Egypt which seem to be driven into the earth like the
stakes.
14That is, `Only a single blast of the torment will be enough to
annihilate them; no other will be needed for the purpose." Another meaning of
the sentence can be: "After this they will get no more relief and no more
respite. "
15That is, Allah's torment will be so severe and terrible as
mentioned above, but just consider the behavior of these foolish people: they
are telling the Prophet. mockingly: `Do not put off our affairs till the Day of
Reckoning with which you are threatening us, but settle our account just now:
whatever punishment is to be inflicted on us should be inflicted immediately.
16The allusion is to the absurd conversation of the disbelievers of Makkah,
as narrated above, to the effect that the Holy Prophet was a sorcerer and a
liar, and to their objection whether he was the only fit person in the sight of
Allah to be appointed as a Messenger, and to their some accusation that he had
vested interest in preaching the doctrine of Tauhid to the people and not any
religious mission.
17Another translation of this sentence can be:
`Remember Our servant David." According to the first translation, it would mean:
"There is a lesson in this story for these people," and according to the second:
"The remembrance of this story will help you too, to have patience. " As the
narrative is meant to serve both purposes, comprehensive words have been used as
contain both meanings. (For the story of the prophet David, see AI-Baqarah :251,
Bani Isra'il: 55, Al Anbiya': 78-81, An-Naml: 15 and the E.N.'s thereof; and
E.N.'s 14 to 16 of Saba).
18The words in the original are: dhal-ayd
(possessor of the hands). The word "hand" is used metaphorically for strength
and power not only in Arabic but in other languages also. When as an attribute
of the Prophet David it is said that he was a "possessor of the hands", it will
necessarily mean that he possessed great powers. These powers may mean the
physical strength which he displayed during his combat against Goliath, military
and political power by which he crushed the neighboring idolatrous nations and
established a strong Islamic empire, moral strength by which he ruled like a
poor king and always feared Allah and observed the bounds set by Him, and the
power of worship by virtue of which, besides his occupations in connection with
rule and government and fighting in the cause of Allah, he fasted every
alternate day and spent a third of the night in worship according to a tradition
of Bukhari. Imam Bukhari in his History has related, on the authority of Hadrat
Abu ad-Darda', that whenever the Prophet David was mentioned, the Holy Prophet
used to say: "He was the greatest worshiper of God. "
19For explanation,
see Surah Al-Anbiya' :79 and E.N. 71 thereof.
20That is, "He was never
ambiguous in speech but clear and forthright. Whatever problem he talked about
he would lay bare its basic points, and would clearly and precisely determine
the real issue under question, and would pass a decisive judgment. " This
quality is not attained by a person unless he is granted wisdom, understanding
and mastery of language of the highest degree.
21The object why the
Prophet David has been mentioned here is to relate the story that begins from
here; the object of mentioning his sterling qualities in the introduction was
only to point out the high caliber of the Prophet David with whom this incident
took place.
22He was alarmed because the two men had appeared in the
private quarters of the ruler of the land suddenly, by climbing over the wall,
instead of going before him by the proper entrance.
23"Brother" does not
mean a real brother but a brother-in-faith and a member of one's own clan.
24To understand what follows one should note that the complainant did not
say that the other person had taken away his only ewe and added it to his own
ewes, but said that he was asking for it, and since he was a powerful person he
had prevailed over him in the matter and he could not reject his demand, being a
weak and poor man.
25Here, one should not doubt that the Prophet David
gave his decision after hearing only what one party had to say. The fact of the
matter, is that when the respondent kept quiet at the complaint of the
complainant and said nothing in defense it by itself amounted to a confession by
him. That is why the Prophet David came to the conclusion that the facts of the
case were the same as the complainant had stated.
26There is a
difference of opinion as to whether it is obligatory to perform a sajdah
(prostration) on this occasion or not. Imam Shafe'i says that it is not
obligatory, for this is only a Prophet' tepentance; but Imam Abu Hanifah has
opined that prostration here is obligatory. The traditionalists have related
three traditions from lbn- 'Abbas in this regard. According to 'Ikrimah, Ibn
'Abbas said: "this is not one of those verses on the recitation of which
prostration is obligatory, but I have seen the Holy Prophet prostrating himself
on this occasion. "(Bukhari, Abu Da'ud, Tirmidhi, NASa'I, Musnad Ahmad). The
second tradition which Said bin Jubair has related froth Ibn 'Abbas is to the
effect: 'The Holy Prophet prostrated himself in Surah Suad and said: 'The
Prophet David (on whom be peace) had prostrated himself in order to express his
repentance and we prostrate ourselves as a token of gratitude, because his
repentance was accepted. (Nasa'i) In the third tradition that Mujahid has
related from him, he says: "Allah has commanded the Holy Prophet, in the Qur'an:
"These were the ones whom Allah had shown the Right Way: therefore, you should
follow their way'." (AI-An'am: 90). Now, since David was a Prophet and he had
prostrated himself on this occasion, the Holy Prophet also prostrated himself
here only to follow his way. (Bukhari). These three arc the statements of Hadrat
Ibn 'Abbas: and Hadrat Abu Sa' id Khudri says: "The Holy Prophet once recited
Surah Suad in his address, and when he came to this verse, he descended from the
pulpit and performed a prostration and the audience also did the same along with
him. Then, on another occasion, he recited this same Surah and when the people
heard this verse, they were ready to perform the prostration. The Holy Prophet
said 'This is the repentance of a Prophet, but I see that you have got ready to
perform the prostration' --Saying this he descended from the pulpit and
prostrated himself and the people also did the same." (Abu Da'ud). Although
these traditions do not provide any absolute argument to prove that it is
obligatory to perform the prostration here, yet they prove at least that because
the Holy Prophet generally performed a prostration on this occasion, it is in
any case commendable to prostrate here.
Another thing that one notices in
this verse is that Allah has used the words kharra raki'an (fell in ruku') here,
but All the commentators arc agreed that this implies kharra sajid-an (fell in
sajdah: prostration). On this very basis, Imam Abu Hanifah and his companions
have expressed the opinion that one may perform only a ruku' instead of a sajdah,
when one recites or hears being recited a verse requiring a sajdah in the Prayer
or outside it. For when Allah has used the word ruku' to imply sajdah, it
becomes obvious that ruku' can represent sajdah. Imam Khattabi, a Shafe'ite
jurist, also holds the same opinion, Though this opinion in itself is sound and
reasonable, we do not find any precedent in the practices of the Holy Prophet
and his Companions that they might have been content with performing a ruku'
only instead of a sajdah on a verse requiring a sajdah. Therefore, one should
act upon the view only when there is an obstruction in performing the sajdah; it
would be wrong to make it a practice, Imam Abu Hanifah and his companions
themselves also did not intend that it should be made a practice; they only
ruled that it was permissible.
27This shows that the Prophet David had
certainly committed an error, and it was an error which bore some resemblance
with the case of the ewes. Therefore, when he gave a decision on it, he at once
realized that he was being put to the test. But the nature of the error was not
such as could be forgiven, or if forgiven, it would have deposed him from his
high rank. Allah Himself says: "When he fell down prostrate and repented, he was
not only forgiven but his high rank in the world and the Hereafter also remained
unaffected.
28This is the warning that Allah gave the Prophet David on
accepting his repentance along with giving him the good news of exalting his
rank. This by itself shows that the error that he had committed contained an
clement of the desires of the flesh; it also pertained to the abuse of power and
authority; and it was an act which was unworthy of a just and fair-minded ruler.
We are confronted with three questions here:
(1) What was the error
that the Prophet David committed?
(2) Why has Allah made only tacit
allusions to it instead of mentioning it openly and directly?
(3) What is
its relevance to the present context?
The people who have studied the
Bible (the Holy Book of the Jews and Christians) are not unaware that in this
Book the Prophet David has been accused clearly of committing adultery with the
wife of Uriah the Hittite and then marrying her after having Uriah intentionally
slain in a battle. It has also been alleged that this same woman, who had
surrendered herself to the Prophet David, while being another man's wife, was
the mother of the Prophet Solomon. This story is found with all its details in
chapters 11 and 12 of the Second Book of Samuel in the Old Testament. It had
been included in it centuries before the revelation of the Qur'an. Any Jew or
Christian who read his Holy Book anywhere in the world, or heard it read, was
not only aware of this story but also believed in it as true. It spread through
them, and even in the present time no book is written in the West on the history
of the Israelites and the Hebrew religion, in which this charge against the
Prophet David is not repeated. This well known story also contains the
following:
And the Lord sent Nathan onto David. And he came unto him, and
said unto him, There were two men in one city; the one rich, and the other poor.
The rich man had exceeding many flocks and herds: But the poor man had nothing,
save one little ewe Iamb, which he had bought and nourished up: and it grew up
together with him, and with his children; it did eat of his own meat, and drank
of his own cup, and lay in his bosom, and was unto him as a daughter. And there
Came a traveler Unto the rich man, and he spared to take of his own flock and of
his own herd, to dress for the wayfaring man that was come unto him; but took
the poor man' Iamb, and dressed it for the man that was come to him. And David's
anger was greatly kindled against the man; and he said to Nathan, As the Lord
liveth, the man that hath done this thing shall surely die: And he shall restore
the lamb fourfold, because he did this thing, and because he had no pity. And
Nathan said to David, Thou art the man. Thus saith the Lord God of Israel, I
anointed thee king over Israel, and I delivered thee out of the hand of Saul;
And I gavc thee thy master's house, and thy master's wives into thy bosom, and
gave thee the house of Israel and of Judah; and if that had been too little, I
would moreover have given unto thee such and such things. Wherefore hast thou
despised the commandment of the Lord, to do evil in his sight? Thou hast killed
Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and
hast slain him with the sword of the children of Ammon." (2 Samuel, ch 12: 1-9).
When this story was so well known among the people there was no need that a
detailed account of it should have been given in the Qur'an, nor is it the way
of Allah to mention such things openly in His Holy Book. That is why only tacit
allusions have been made to it here as well as pointed out what the actual event
was and what the people of the Book have turned it into. The actual event as one
clearly understands from the aforesaid statement of the Qur'an was:
The
Prophet David peace be upon him) had only expressed this desire before Uriah (or
whatever be the name of the man) that he should divorce his wife; as this desire
had been expressed not by a common man but by an illustrious king and a great
Prophet before a member of the public, the man was finding himself constrained
to yield to it even in the absence of any compulsion. On this occasion, before
the man could act as the Prophet David had desired, two righteous men of the
nation suddenly made their appearance before David and presented before him this
matter in the form of an imaginary case. At first, the Prophet David thought it
was a real case, and so gave his decision after hearing it. But as soon as he
uttered the words of the decision, his conscience gave the warning that the
parable precisely applied to the case between him and the person, and that the
act which he was describing as an injustice had issued forth from his own
person. As soon as he realized this, he fell down prostrate, repented and
reversed his decision. "
The question, as to how this event took the ugly
shape as related in the Bible, also becomes obvious after a little
consideration. It appears that the Prophet David had come to know of the unique
qualities of the woman through some means and had started thinking that she
should be the queen of the country instead of being the wife of an ordinary
officer, Overwhelmed by the thought he expressed the desire before her husband
that he should divorce her. He did not see any harm in it because it was not
looked upon as anything improper among the Israelites. It was an ordinary thing
among them that if a person happened to like the wife of another, he would
freely request him to give her up for him. Nobody minded such a request, and
often it so happened that friends would divorce their wives for each other's
sake of their own accord, so that the other may marry her. However, when the
Prophet David expressed this desire, he did not realize that the expression of
such a desire could be without compulsion and coercion when expressed by a
common Man, but it could never be so when expressed by a king. When his
attention was drawn to this aspect of the matter through a parable, he gave up
his desire immediately, and the thing was forgotten. But afterwards when,
without any desire or planning on his part, the woman's husband fell martyr on
the battlefield, and he married her, the evil genius of the Jews started
concocting stories and this mischievous mentality became even more acute after a
section of the Israelites turned hostile to the Prophet . Solomon. (Please see
E. N . 56 of An-Naml). Under these motives the story was invented that the
Prophet David, God forbid, had seen Uriah's wife washing herself from the roof
of his palace. He had her called to his house and committed adultery with her
and she had conceived. Then he had sent Uriah on the battle-front to fight the
children of Ammon, and had commanded Joab, the army commander, to appoint him in
the forefront of the battle where he should be killed. And when he was killed,
he married his widow, and from the same woman the Prophet Solomon (peace be upon
him) was born. The wicked people described all these false accusations in their
"Holy Book", so that they should go on reading it generation after generation
and slandering the two most illustrious men of their community, who were their
greatest benefactors after the Prophet Moses.
A section of the
commentators of the Qur'an has almost entirely accepted these tales that have
reached them through the Israelites. They have dropped only that pan of these
traditions in which mention has been made of the accusation of adultery against
the Prophet David and the woman's having conceived. The rest of the story. as
found in the traditions reproduced by them is the same as it was well known
among the Israelites. Another group of the commentators has altogether denied
that any such act was ever committed by the Prophet David, which bore any
resemblance with the case of the ewes. Instead of this, they have put forward
such interpretations of this story as are wholly baseless, unauthentic and
without relevance to the context of the Qur'an itself. But among the Muslim
commentators themselves there are some who have accepted the truth and the facts
of the story through the clear references made to it in the Qur'an. Here are,
for instance, some of their views:
Both Masruq and Said bin Jubair have
related this saying of Hadrat 'Abdullah bin 'abbas. "The only thing that the
Prophet David did was that he expressed his desire before the woman' husband
that he should give up his wife for him. " lbn Jarir).
'Allama
Zamakhshari writes in his commentary Al-Kashshaf. 'The way Allah has narrated
the story of the Prophet David indicates that he had only expressed his desire
before the man that he should leave his wife for him. "
'Allama Abu Bakr
al-Jassas has expressed the opinion that the woman was not the other man's
wedded wife but was only his betrothed. The Prophet David had also asked for the
same woman's hand in marriage. This earned him Allah's displeasure, for he had
asked for her hand in spite of the fact that another Muslim had already asked
for her hand, and the Prophet David had several wives already with him in his
house. (Ahkam al-Qur an). Some other commentators also have expressed the same
opinion, but this does not entirely conform to what the Qur'an has said. The
words of the suitor as related in the Qur'an are to the effect: "I have only one
ewe; he says: Give this ewe also in my charge." The Prophet David also said the
same thing in his decision: "This person has certainly wronged you in demanding
your ewe to be added to his ewes." This parable could apply to the case between
the Prophet David and Uriah only in case the woman was the latter's wife. Had it
been the cast of asking for the woman's hand when another Muslim had already
asked for her hand, the parable would have been like this: "I desired to have an
ewe, ard this man said: Icave this also for me."
Qadi Abu Bakr Ibn al-'Arabi
has discussed this question in detail in his Ahkam al-Qur an and concluded:
"What actually happened was just that the Prophet David asked one of his men to
leave his wife for him and made this demand seriously ...The Qur'an does not say
that the man gave up his wife on this demand and the Prophet David then married
her and the Prophet Solomon was born of her womb . . . W hat displeased Allah
was that he asked the woman's husband to leave her for him. This act, even if
otherwise lawful, was unworthy of the office of Prophethood; that is why he
earned Allah's displeasure and was admonished. "
This commentary fits in
well with the context in which this story has been told. A little consideration
of the context shows that it has been related in the Qur'an on this occasion for
two objects. The first object is to exhort the Holy Prophet to patience, and for
this purpose he has been addressed and told: ¦Have patience on what these people
say against you, and remember Our servant David." That is, 'You are being
accused only of sorcery and lying, but Our servant David was even accused of
adultery and having a person killed willfully, by the wicked people: therefore,
bear up against what you may have to hear from these people." The other object
is to warn the disbelievers to the effect: ¦You are committing all sorts of
excesses in the world with impunity, but the God in Whose Godhead you are
committing these misdeeds does not spare anyone from being called to account.
Even if a favorite and beloved servant of His happens to commit but a minor
error, He calls him to strict accountability. For this very object the Holy
Prophet has been asked: 'Tell them the story of Our servant David, who was a man
of high character, but when he happened to commit sin, We did not even spare him
but condemned him severely' . "
In this regard, there is another
misunderstanding which mast also be removed. The suitor in his parable said that
his brother had 99 ewes and he had only one ewe, which he was demanding from
him. From this one gets the idea that perhaps the Prophet David had 99 wives,
and by having another he wanted to make their number 100. But, in fact, it is
not necessary that every minor part of the parable should be literally
applicable to the case between the Prophet David and Uriah the Hittite. In
common idiom the numbers ten, twenty, fifty, etc. are mentioned to express
plurality and not to indicate the exact number of something. When a man tells
another that he has told him something ten times over, he only means to stress
that he has been told that thing over and over again. The same is also true
here. By means of the parable the suitor wanted the Prophet David to realize
that he already had several wives with him, and even then he desired to have the
only wife of the other man. This same thing has been cited by the commentator
Nisaburi from Hadrat Hasan Basri: `The Prophet David did not have 99 wives: this
is only a parable." (For a detailed and well-reasoned discussion of this story,
see our book Tafhimat, vol. II, pp. 29.44).
29That is, "We have not
created anything in the world merely in sport and fun so that it may be without
any wisdom and purpose and justice, and there may acme no result from any act,
good or bad." This is the conclusion of the preceding discourse as well as an
introduction to the following theme. The object of this statement as a
conclusion to the discourse is to impress the following truth: ¦Man has not been
left to wander about at will in the world, nor is this world a lawless kingdom
that one may do here whatever one likes with impunity." As an introduction to
the following theme, the sentence is meant to say: "The person who does not
believe in the meting out of the rewards and punishments, and thinks that both
the good and the evil people will ultimately end up in the dust after death and
that nobody will be called to account, nor will anyone be rewarded for good or
punished for evil, in fact, regards the world as a plaything and its Creator a
senseless player, and thinks that by creating the world and man in it, the
Creator of the Universe has committed a useless thing. The same thing has been
stated in different ways at several places in the Qur'an, e.g. ¦Did you think
that We created you without any purpose, and that you would never be brought
back to Us?" (AI-Mu'minun: 115).
"We have not created the heavens and the
earth and whatever lies between them merely in sport: We have created them with
the truth, but most of them do not know. For the resurrection of them all the
appointed time is the Day of Decision." (Ad-Dukhan: 38-40).
30That is,
"Do you think it is reasonable and fair that both the pious and the wicked
should be treated alike in the end? Do you regard this concept as satisfying
that the pious man should not get any reward for his piety and the wrongdoer
should not receive any punishment for his sins? Obviously, if there is to be no
Hereafter, and there is to be no accountability and no rewards and no
punishments for human acts, it negates both Allah's wisdom and His justice, and
the entire order of the Universe becomes a blind order. On this assumption there
remains no motive for doing good and no deterrent against evil. God forbid, if
the Godhead of God should be such a lawless kingdom, the one who leads a pious
lift in the face of all kinds of hardships in the world and endeavors to reform
the people, would be a foolish person, and the one who gains benefits by
committing All kinds of excesses and enjoys sinful pleasures of life, would be a
wise man."
31The Qur'an has been called a blessed Book in the sense that
it is highly useful for man: it gives him the best guidance to improve and
reform his life: by following it he has only to gain and nothing to lose.
32The Prophet Solomon has been mentioned already at the followings places:
AI-Baqarah: 102, Bani Isra'il: 5, AI-Anbiya': 78-82, An-Naml: 15-44, Saba:
12-14.
33The words as-sefinat-ul- jiyad in the original imply the
horses, which are very calm and quiet when they stand, and very fast-moving when
they run.
34The Arabic word khair in the Text is used for abundance of
wealth as well as for horses metaphorically. As the Prophet Solomon had kept
these horses for fighting in the way of Allah, he called them "khair".
35There is a difference of opinion among the commentators about the translation
and commentary of these verses.
One section of them interprets them as
follows:
The Prophet Solomon became so absorbed in reviewing the horses
and watching their races, that he forgot to offer his 'Asr Prayer, or according
to some others, to perform certain devotions that he used to perform before the
sunset. Then when the sun went down, he commanded that the horses be brought
back, and when they came back, the Prophet Solomon started slashing them with
the sword, or in other words, slaughtering them as a sacrifice to Allah, because
they had caused him to become heedless of the remembrance of Allah. Accordingly,
the verses have been translated thus: "And he :aid: I so preferred the love of
this wealth that I became heedless of the remembrance (the 'Asr Prayer, or the
special devotions) of my Lord till (the sun) went down (behind the veil of the
west). (Then he commanded : ) bring them back, (and when the horses came back)
he began to stroke their shanks and necks (with the sword)." Although this
commentary has been given by some major commentators, it is not plausible for
the reason that in this the commentator has to add three things from himself,
which have no basis whatever. In the first place, he has to assume that the
Prophet Solomon's 'Asr Prayer was lost in the occupation, or some special
devotions that he used to perform at that time, whereas the words of the Qur'an
are only to the effect: "I so preferred this wealth that I became heedless of
the remembrance of my Lord. " In these there is no ground for taking any word
for the `Asr Prayer or the special devotions. Secondly, he also assumes that the
sun set where as there is no mention of the sun whatever. On the contrary, when
one reads the words hatta tawarar bil-hijab (when they disappeared from sight)
one's mind automatically turns to as-safinat ul jiyad (well-bred horses) which
have been mentioned in the preceding verse. Thirdly, he also has to assume that
the Prophet Solomon did not simply stroke the shins and necks of the horses with
the hand but stroked them with the sword, whereas the Qur'an does not contain
the words mashan-bis-saif or any other pointer from which stroking may be taken
to mean stroking with the sword. We have a fundamental difference with this kind
of the commentary. In our opinion, only in four cases it would be right to
interpret the words of the Qur'an in other than their normally accepted meaning:
(1) Either there should be a pointer to it in the words of the Qur'an itself; or
(2) there should be an allusion to it at some other place in the Qur'an; or (3)
an explanation of it should be afforded by some authentic Hadith; or (4) it
should have some other reliable source, e.g., if it pertains to history, there
should be an historical evidence to support it; if it pertains to the
manifestations of the universe, there should be authentic scientific knowledge
to substantiate it; and if it pertains to the Shari'ah values, the sources of
Islamic law should explain it. In the absence of any of these, we do not think
it is right to invent a story on the basis of one's own imagination and add it
to the words of the Qur'an.
One section of the commentators has differed
a little from the about translation and commentary. They say that the pronoun in
both hatta tawarat bil-hijab and ruddu-ha 'alayya turns only to the sun. That
Is, when the `Asr Prayer was lost and the sun went down behind the veil of the
west, the Prophet Solomon said to the workers of destiny: "Turn the sun back so
that the `Asr time comes back for me to offer the Prayer." So, the sun retreated
and he performed his Prayer. Hut this commentary is even more unacceptable than
the previously mentioned one not because Allah is powerless to bring the sun
back, but because Allah has made no mention of it anywhere. On the contrary, if
such a wonderful miracle had actually been worked for the sake of the Prophet
Solomon, it would certainly be worthy of mention. Moreover, if the extraordinary
event of the returning of the sun after having set had actually taken place; the
history of the would would never be without it. In support of this commentary
these commentators _present some Ahadith also in order to prove that the
returning of the sun after having set is not a rare event that happened only
once, but it has happened several times. There is the mention of bringing the
sun back in connection with the Holy Prophet's Ascension (mi'raj); the sun was
also brought back on the occasion of the Battle of the Trench for the Holy
Prophet, and also for Hadrat `Ali, when the Holy Prophet was sleeping with his
head in Hadrat Ali's lap and his 'Asr Prayer was lost: then the Holy Prophet had
prayed for the return of the sun and it had returned. But the reasoning from
these traditions is even weaker than the commentary in support of which they
have been presented. Ibn Taimiyyah has proved as fabricated the tradition about
Hadrat `Ali after a detailed discussion of its chains and transmitters. Imam
Ahmad says it has no basis, and Ibn Jauzi says that it is without any doubt a
forged tradition. The tradition of the sun's being brought back on the occasion
of the Battle of the Trench also is weak according to some traditionalists and
fabricated according to others. As far as the tradition regarding the event of
the Ascension is concerned, the truth about it is that when, the Holy Prophet
was describing what had happened in the Night of Ascension, before the
disbelievers of Makkah, they asked for a proof of it. The Holy Prophet replied
that on the way from Jerusalem he had seen a caravan at such and such a place,
which had met with such and such an accident. When asked as to when that caravan
would reach Makkah, the Holy Prophet named the day. When the day came, the
people of the Quraish waited for the caravan all day till the sun began to set.
On this occasion the Holy Prophet prayed that the sun should not set till the
caravan had arrived. So, the caravan actually arrived before the sunset. Some
reporters even have stated that the day on that occasion had been enhanced by an
hour, and the sun had stood still for that long. The question is: Are such
traditions sufficient evidence for the proof of such an extraordinary event? As
we have said above, the returning of the sun, or its standing still for an hour,
is no ordinary event. Had such an event actually taken place, it would have
become well known the world over. Its mention and narration could not remain
restricted to only a few reporters.
The third section of the commentators
interprets these verses as any unbiased person would interpret them from these
words. According to this commentary, what actually happened was this: When a
squadron of fine, well bred horses was presented before the Prophet Solomon, he
said: "I love this wealth not for the sake of personal glory or desire but for
the cause of raising the Word of my Lord." Then he ordered that the horses run a
race, and they disappeared from sight. Then he ordered that they be brought
back, and when they were brought back, according to Ibn `Abbas: "He started
passing his hand on their necks and shanks with love." This same commentary is
correct in our opinion, because it corresponds to the words of the Qur'an, and
for the sake of the full meaning, nothing needs to be added to it, which may
neither be in the Qur'an, nor in any authentic Hadith, nor in the Israelite
history.
Besides, one should also note that Allah has narrated this event
immediately after using epithets like ni'm al-'abd, inna-hu awwab (an excellent
servant, who turned to His Lord over and over again) for the Prophet Solomon.
This clearly shows that the object is to relate this message: Behold, what a
good servant of Ours he was! He loved the means of kingly pomp and glory not for
the sake of the world but for Our sake! After watching - and reviewing his grand
cavalry he did not boast of his power and grandeur like the worldly rulers but
even at that time he remembered only Us.
36In view of the contest, the
real object here is to relate this event; the preceding verses are an
introduction to it. Just as above this, first the Prophet David was praised,
then the event narrated by which he was put to temptation, then it was said that
Allah Almighty does not spare even such a beloved servant from accountability,
then about his noble nature it was said that as soon as he was warned of the
temptation, he repented and bowed before Allah and withheld himself from the
act, so also here the sequence is like this: First, the Prophet Solomon's high
rank and his deep sense of devotion has been mentioned, then it is said that he
also was put to the test, then it has been stated that when a mere body was
placed on his throne, he immediately felt warned on his error, and pleading the
forgiveness of his Lord, withdrew from the act, because of which he was involved
in the temptation. In other words, Allah by means of these two stories wants to
impress two things upon the reader simultaneously: (1) Not to speak of the
common men, even high-ranking Prophets were not spared from His strict
accountability; and (2) the right attitude for man is not to brag and feel proud
after committing an error, but to bow down humbly before his Lord as soon as he
realizes his sin. It was the result of this attitude that Allah not only forgave
the mistakes of those illustrious men but blessed them with still more favors
and kindness.
Here, the question again arises as to what was the
temptation in which the Prophet Solomon was involved; what is the meaning of
placing a mere body on his throne, and what was the nature of the warning on the
occurrence of which he repented? In reply to this the commentators have adopted
four different points of view:
One section of them has related a long
story whose details are disputed, but their resume is this: The error committed
by the Prophet Solomon was either that one of his wives continued to worship the
idols in the palace for forty days and he remained unaware of it, or that he
remained confined to his residence for a few days and did not attend to
redressing of the oppressed people's grievances. For this he was punished as
follows: A satan somehow made away with his ring by which he ruled over the
jinns, men and wind. As soon as he lost the ring he was deprived of his powers
and he remained wandering from place to place for forty days; in the interval
the satan continued to rule in the guise of Solomon. The placing of a mere body
on Solomon's throne implied this very satan, who had sat on his -throne. Some
people have gone to the extent to say that during that period even the chastity
of the women in the royal household did not remain safe from the satan. At last
from his conduct the ministers and the chiefs and the scholars of the court
began to doubt that he was not Solomon. Therefore, when they opened the Torah
before him, he fled. On the way the ring fell from his hand in the sea, or he
cast it into the sea himself, and a fish swallowed it. Then, somehow the Prophet
Solomon came by the fish. When in order to cook it, he cut open its belly he
found his ring in it. Then, no sooner did he get the ring than the jinns and men
presented themselves humbly before him.--This whole story, from the beginning to
the end, is nonsensical and absurd, which the converts from among the Jews and
Christians took from the Talmud and other Israelite traditions and spread it
among the Muslims. It is strange that some of our well known scholars took these
traditions as authentic and cited them as the explanation of the allusions of
the Qur'an, whereas neither is there any truth in Solomon's ring, nor could his
glorious works be attributed to any ring, nor had the satans been given the
power that they might disguise themselves as Prophets and mislead the people,
nor can it be imagined about Allah that He would punish a Prophet for an error
in such a manner as to enable a satan to corrupt and destroy a whole community,
disguised as a prophet. The Qur'an itself repudiates this commentary. In the
verses that follow Allah says: When Solomon met with the trial, and he asked Our
forgiveness for it, then We subdued the wind and the satans to him. Hut, on the
contrary, according to the above commentary, the satans were already under his
control by virtue of the ring. It is strange that the scholars who have made
this commentary did not care to consider what the subsequent verses say.
The second section of them says that a son was born to the Prophet Solomon after
twenty years. The satans feared that if he became king after Solomon, they would
continue to remain slaves as they were under him. Therefore, they plotted to
kill him. When Solomon came to know of this plot, he hid the child in the clouds
so that he was brought up there. This was the temptation in which he was
involved: he placed reliance on the protection of the clouds instead of having
trust in Allah. For this he was punished in this way that the child died and
fell on his throne as a mere body .... This tale also is baseless and is
expressly against the Qur`an, for in this also it has been assumed that the
winds and satans were already under the Prophet Solomon's control, whereas the
Qur'an in clear words has stated their subjection to be an event that took place
after the trial.
The third section says that the Prophet Solomon one day
swore that he would go in to his 70 wives that night, and from each a warrior
would be born, who would fight in the cause of Allah, but while he said this he
did not say: Insha Allah: if Allah so wills. Consequently, only one wife
conceived and from her also a defective child was born, whom the midwife brought
and placed on his throne. This Hadith has been reported by Hadrat Abu Harairah
from the Holy Prophet and it has been related by Bukhari and Muslim and other
traditionists in several ways. In Bukhari itself this tradition has been related
at different places in different ways. At one place the number of the wives has
been stated as 60 and at others 70 or 90 or 99 or 100. As far as the chains of
the transmitters are concerned, most of the traditions have strong chains, and
their authenticity cannot be disputed from the point of view of the principles
of reporting. But the subject-matter of the Hadith is patently against reason,
and proclaims aloud that such a thing could not have been said by the Holy
Prophet, as reported. But, on the contrary, he might have probably mentioned it
as an example of the foolish and nonsensical tale-telling of the Jews, and the
hearer might have misunderstood that the Holy Prophet himself had stated it as
an event. To force the people to accept such traditions only on the strength of
their chains of transmitters would be making religion a matter of mockery and
jest. Everyone can calculate for himself that even in the longest night of
winter the interval between the `Isha` and the Fajr Prayers cannot be of more
than ten to cloven hours. If the minimum number of the wives be 60, it would
mean that the Prophet Solomon (peace be upon him) went on having intercourse
with them continuously for 10 to 11 hours that night at the rate of six wives
per hour, without having a moment's rest. Is it practically possible? And can it
be expected that the Holy Prophet might have related it as an event? Then in the
Hadith nowhere has it been said that the body that had been placed on Solomon's
throne, as stated in the Qur'an, implied the malformed child. Therefore, it
cannot be claimed that the Holy Prophet had narrated this event as a commentary
of this verse. Furthermore, though it is understandable why the Prophet Solomon
asked for Allah's forgiveness on the birth of the child, one fails to understand
why, along with the prayer for forgiveness, he prayed: "My Lord, grant me a
kingdom as may belong to no one else after me. "
Another commentary which
Imam Razi has preferred is this: The Prophet Solomon was afflicted with a
serious disease, or on account of an impending danger his body had been reduced
to a mere skeleton. But this commentary also does not conform to the words of
the Qur'an. The Qur'an says: "We put Solomon to the test and placed a mere body
on his throne. Then he turned (to Allah). " From these words no one can
understand that the mere body implied the body of the Prophet Solomon himself.
They clearly show that putting to the test implied some error that. he happened
to commit. On this, the way he was given the warning was that a mere body was
placed on his throne, and when he realized his error he turned to Allah.
As a matter of fact, this is one of the most difficult places of the Qur'an, and
we do not find any indisputable ground for giving a definite and absolute
commentary of it. But if the words of the Prophet Solomon's prayer: "My Lord,
forgive me, and grant me a kingdom as may belong to no one else after me," are
read in the light of the Israelite history, it appears that probably he
cherished in his heart the desire that his son should succeed him on the throne
so that His kingdom and sovereignty should continue in his own race after him.
This same thing has been called a "temptation" for him by Allah, and he realized
this when his heir Rehoboam grew up into an unworthy young man, whose ugly
manners clearly foretold that he would not be able to sustain the mighty kingdom
of the Prophets David and Solomon (peace be upon them) even for a few days.
¦Placing a mere body on his throne" probably means that the son whom he wanted
to succeed him on the throne, was an unworthy person. Therefore, he restrained
his desire, asked for Allah's forgiveness and prayed that the kingdom should end
with him, and he would curb his desire to have it continued in his dynasty. The
Israelite history also shows the same thing. The Prophet Solomon did not make
any will about his successor, nor made it binding for the people to obey a
particular person. After him his ministers put Rehoboam on the throne, but not
long afterwards ten tribes of Israel took northern Palestine and broke away, and
only the tribe of Judah remained loyal to the throne of Jerusalem.
37For
explanation, see Surah Al-Anbiya`: 81 and E.N. 74 thereof. However, there is one
thing which requires further explanation here. In Surah Al Anbiya` where mention
has been made of subjecting the wind for the Prophet Solomon, it has been
described as `the strongly blowing wind, but here "which blew gently at his
bidding" . This means that the wind in itself was strong and violent as is
needed for moving the sailing-ships but it had been made gentle for the Prophet
Solomon in the sense that it blew whither-so-ever he wanted it to blow for his
commercial fleets.
38For explanation, see Al-Anbiya': 82, An-Naml: 17,
39 and the E.N.'s thereof. "The satans" imply the jinns, and "the satans bound
in chains" imply the serving satans, who were fettered and imprisoned as a
punishment for making mischief. It is not necessary that the fetters and chains
in which those satans were bound might be made of iron and they might appear as
bound in them like the human prisoners. In any case, they were imprisoned in a
manner that they could neither escape nor were able to commit further mischief.
39This verse can have three meanings: (1) "This is Our unlimited gift:
you have the authority to give of it freely w whomsoever you like and keep it
from whomsoever you like;" (2) "this is Our gift: you may give of it to
whomsoever you like and keep it from whomsoever you like: you will not be called
to account for giving it or keeping it from the people;" and (3) Another meaning
of it given by some commentators is: The satans have been placed entirely under
your control: you may set free whomsoever you like and restrain whomsoever you
like: you will not be held accountable for this."
40Here, the object is
to tell that just as a servant's arrogance causes Allah's displeasure and wrath,
so does his humility earns Allah's pleasure and approval for him. If a servant
commits an error and becomes even more arrogant when warned, he is led to the
same fate as is being mentioned in connection with the story of Adam and Satan
below. Contrary to this, if a servant happens to commit an error and he repents
and bows down before his Lord humbly, he is blessed with such bounties as the
Prophets David and Solomon were blessed with. The prayer that Solomon had made
after seeking Allah's forgiveness, was literally fulfilled and Allah actually
granted him a kingdom as had neither been granted to anyone before him nor
bestowed on anyone after him. Having control over the winds and the jinns is an
extraordinary power, which has been granted only to the Prophet Solomon and to
none else in human history.
41This is the fourth place in the Qur'an
where the Prophet Job has been mentioned. Before this he has been mentioned in
An-Nisa. 163, Al-An'am: 84 and AI-Anbiya': 83-84 above. For the details about
him, please see E.N.'s 76 to 79 of Surah Al-Anbiya'
42This does not mean
that Satan has afflicted me with illness and brought distress upon me, but it
means: "The affliction of the severities of illness, the loss of property and
wealth, and the desertion of the near and dear ones, is not so great a torment
and trouble for me as the temptation of Satan, who is exploiting my condition to
despair me of my Lord and wants that I should turn ungrateful to Him and become
desperate and impatient." This meaning of the lamentation of the Prophet Job is
preferable for two reasons: (1) According to the Qur'an, Allah has granted Satan
only the power of temptation: He has not given him the power to afflict with
illness the worshipers of Allah and compel them to deviate from the way of
service and obedience by causing them physical ailments. (2) In Surah Al Anbiya'
when the Prophet Job puts before Allah his complaint about illness and disease,
he does not mention Satan at all, but says only: "I have been afflicted with the
disease and You are most Merciful."
43That is, "As soon as he stamped
his foot on the ground, a spring gushed forth by Allah's Command, drinking from
which and washing with which was the remedy of the Prophet Job's disease." Most
probably he was suffering from some skin disease. According to the Bible also:
"Satan smote Job with sore boils from the sole of his foot unto his crown. "
(Job, 2: 7).
44Traditions show that during this illness everyone except
his wife had deserted the Prophet Job; even his children had turned away. To
this Allah has alluded, saying: "When We granted him health, the whole family
returned to him, and then We granted him even more children."
45That is,
in it there is a lesson for an intelligent man: "Neither should man forget God
and become arrogant in good times nor despair of Him in bad times: Good fortune
and misfortune are entirely in the Power of Allah, the One. If He wills He can
change the best times of man into the worst times and the worst into the best.
Therefore, a wise person should trust in Him alone in all sorts of circumstances
and should pin all his hopes on Him."
46A careful study of these words
shows that the Prophet Job during illness had been annoyed with somebody
(according to traditions, his wife) and sworn to beat him or her by giving so
many stripes. When Allah restored him to health and the anger of the illness was
gone, he became worried as how to fulfill the oath. For if he carried out the
oath, he would be inflicting pain on an innocent person, and if he did not, he
would be committing the sin of breaking the oath. Allah took him out of the
difficult situation by the Command: "Take a broom containing as many sticks of
straw as the number of the stripes you had sworn to give;then strike the person
just once with the broom so as both to fulfill your oath and to avoid giving
undue trouble to the person concerned."
Some jurists hold the view that
this concession was specially meant for the Prophet Job, and some others think
that other people also can take advantage of it. The first view has been cited
by Ibn 'Asakir from Hadrat 'Abdullah bin 'Abbas and by Abu Bakr al-Jassas from
Mujahid, and Imam Malik also held the same view. The second view has been
adopted by Imam Abu Hanifah, Imam Abu Yusuf, Imam Muhammad, Imam Zufar and Imam
Shafe' i. They say that if a person, for instance, has sworn to give his servant
ten stripes, and afterwards combines ten whips and strikes him only once in a
way that some part of each whip strikes him, his oath will be fulfilled.
Several Ahadith show that the Holy Prophet, in order to inflict the prescribed
punishment on a fornicator who was too ill or too weak to receive a hundred
stripes, also adopted the method taught in this verse. 'Allama Abu Bakr al-Jassas
has related a tradition on the authority of Hadrat Said bin Sa'd bin 'Ubadah to
the effect that a person from the tribe of Bani Sa`idah happened to commit
fornication, and he was a sick man and a mere skeleton. Thereupon the Holy
Prophet commanded: "Take a branch of the palm tree with a hundred twigs on it
and strike him therewith once and for all. " (Ahkam al Qur 'an). In Musnad
Ahmad, Abu Da'ud, Nasa'i, Ibn Majah, Tabarani, 'Abdur Razzaq and other
collections of Hadith also there are several Ahadith supporting it, which
conclusively proves that the Holy Prophet had devised this very method for
inflicting the prescribed punishment on a sick or weak person. However, the
jurists lay the condition that some part of every twig or piece of straw must
strike the culprit, and even if only one stroke, it must also hurt the culprit;
that is, it is not enough just to touch him but he must be struck with it.
Here the question also arises that if a person has sworn to do something and
afterwards he comes to know that it is improper, then what should he do? Then is
a tradition from the Holy Prophet to the effect that in such a case one should
do only that which is better, and the same is the atonement for the oath.
Another tradition from him says that one should do something good instead of the
improper thing and should atone for his oath. This verse supports this second
tradition, for if keeping oneself from an improper thing had been the atonement
for the oath, Allah would not have told the Prophet Job to strike the broom once
and fulfill his oath, but would have said: "Do not do this improper thing, and
your restraint itself is the atonement for your oath."
This verse also
shows that it is not necessary to carry out immediately what one has sworn to
do. The Prophet Job had sworn an oath in the state of illness, and fulfilled it
after complete recovery, and not immediately even after the recovery.
Some people have regarded this verse as an argument for practicing pretense
under the Shari'ah. No doubt it was a pretense which the Prophet Job had been
taught but it had been taught not for evading anything obligatory but for
avoiding an evil. Therefore, in the Shari 'ah those pretenses only are lawful,
which are adopted to remove injustice and . sin and evil from one's own self or
from another person, otherwise practice of pretense is highly sinful if it is
employed for the purpose of making the unlawful lawful, or evading the
obligatory duties and righteous acts. For a person who practices pretense for
such impious objects, in fact, tries to deceive God. For example, a person who
transfers his wealth to another before the completion of a year on it, only for
the purpose of evading payment of the Zakat on it, not only evades an obligatory
duty, but also thinks that Allah will get deceived by this trickery and will
consider him as relieved of his duty. The jurists who have mentioned such
pretenses in their books, do not mean that one should practice them in order to
evade the Shari ah obligations, but they mean to point out that a judge or ruler
cannot take to task a person who escapes the consequences of a sin under a legal
cover for his affair is with Allah.
47The Prophet Job has been mentioned
in this context to impress the reader that when the righteous servants of Allah
are afflicted with hardships and calamities, they do not complain of their
distress to Allah but endure the tests and trials set by Him patiently and
invoke only Him for help. They do not despair of God and do not turn to others
for help if their distress is not removed after making invocations to God for
some time, but they believe that whatever they will get, they will get only from
Allah. Therefore, they remain hopeful of His mercy, no matter how long they
might have to suffer the distress. That is why they arc honored and blessed with
the favors and bounties with which the Prophet Job was honored and blessed in
his life. So much so that if they get involved in a moral dilemma due to a state
of agitation, Allah shows them a way out of it- in order to save them from evil,
as He showed a way to the Prophet Job.
48The actual words in the Text
mean "Those who possessed the hands and the insights." The hand, as we have
explained above, implies power and capability. To describe these Prophets as
"men of great power and insight" means that they were practical men: they
possessed great power to obey Allah and to abstain from sin, and they had made
great efforts for raising the Word of Allah in the world. "Insight" does not
mean eye-sight but the vision of the heart and mind. They could sec and
recognize the Truth: they did not live like the blind in the world, but they
walked the straight path of guidance, in the full light of knowledge, with open
eyes. In these words, there is a subtle allusion to this also that the people
who commit evil, and have gone astray, arc in fact, deprived of the hands as
well as the eyes. He only, who works in the cause of Allah, possesses the hands,
and he, who distinguishes between the light of the Truth and the darkness of
falsehood, only possesses the eyes.
49That is, "The real cause for their
success and eminence was that there was no tinge of-worldliness in their
character: all their efforts, mental and physical, were directed towards the
Hereafter. They remembered it themselves and urged others also to remember it.
That is why Allah exalted them to such high ranks as have never been attained by
those who remained absorbed in earning worldly wealth and prosperity. In this
regard, one should also keep in view the subtle point that Allah here has only
used the word ad-dar (that abode, or the real abode) for the Hereafter. This is
meant to impress the truth that this world is no abode for man, but only a
passage and a rest house, which man has to leave in any cast. The real abode is
the abode of the Hereafter. He who works to adorn that abode is the man of
insight and such a one should inevitably be a commendable person in the sight of
Allah. As for him who in order to adorn his transitory abode in this rest house
behaves in a way as to ruin his real abode in the Hereafter, is foolish, and
naturally cannot be liked by Allah.
50The Prophet AI-Yas`a has been
mentioned only twice in the Qur'an, in Surah Al-An'am: 86 and here, without any
detail about him; only his name appears in the chain of the Prophets. He was one
of the major Prophets of Israel, belonged to Abel Meholah, a place on the river
Jordan, and is well known as Elisha among the Jews and Christians. When the
Prophet Elijah (peace be upon him) had taken refuge in the Sinai peninsula, he
was commanded to return to Syria and Palestine for some important works, one of
which was to prepare the Prophet Elisha for his successorship. Accordingly, when
the Prophet Elijah came to his town, he found Elisha ploughing with twelve yoke
of oxen before him, and he with the twelfth. The Prophet Elijah passed by him
and cast his mantle upon him, and he left the oxen and followed him. (I Kings,
19:15-21). He remained under training with him for 10 to 12 years. Then, when
Allah recalled Elijah, he was appointed Prophet in his place. (2 Kings, oh.2).
The Second Book of the Kings gives a detailed account of the Prophet Elisha (chs.,
2 to 13), which shows that when the Israeli state of northern Palestine got lost
in polytheism and idol-worship and moral evils, Elisha a pointed Jehu, the son
of Jehoshaphat, the son of Nimshi, king of Israel against the royal dynasty due
to whose misdeeds those evils had spread in Israel. Jehu not only put an end to
Baal-worship, but also condemned to death every member of the wicked family,
including its children. But in spite of this reformist revolution the evils that
had taken root in Israel could not be completely eradicated, and after the death
of the Prophet Elisha they assumed enormous proportions; so much so that the
Assyrians began to invade Samaria whenever they pleased. (For further details,
see E.N. 7 of Surah Bani-Isra'il and E. N .'s 70, 71 of Surah As-Saaffat).
51Dhul-Kifi also has been mentioned only twice in the Qur'an, in Al Anbiya':
85 and here. For our research about him see E.N. 81 of Al-Anbiya`.
52The
words mufattahat-al-lahum-ul-abwab may have several meanings: (1) They will go
about in the Gardens (Paradise) freely without any hesitation; (2) no effort
will have to be made to open the gates of Paradise: they will open automatically
as soon as they will have the desire to enter them; (3) the angels appointed for
keeping Paradise will open the gates for them as soon as they see them. This
third meaning has been expressed more clearly at another place in the Qur'an,
thus: "When they arrive there, and its gates shall already have been opened, its
keepers will say: Peace be upon you: you have fared well: enter here to dwell
for ever. " (Az-Zumar: 73)
53"Wives of equal age" may mean that they
will be of equal age among themselves, and also that they will be of the same
age as their husbands.
54Several meanings of the word ghassaq, as used
in the original, have been given by the lexicographers: (1) Any moisture that is
discharged by the body in the forth of pus, blood, or mixture of pus and blood,
etc. and this includes tears as well; (2) something extremely cold; and (3)
something stinking and giving out offensive smell. However, the word is
generally used in the first meaning only, though the other two meanings also are
correct lexically.
55This implies the believers whom the disbelievers
used to look down upon as bad people in the world. It means: They will look
around bewildered and will find only themselves and their guides in Hell but
will find no trace of those people of whom they used to talk disparagingly in
the world, and whom they used to mock in their meetings for talking about God,
the Messenger and the Hereafter.
56Now the discourse turns to the same
theme with which it began. One should read it with vv. 1-14 in order to
understand the meaning fully.
57In verse 4 it was said: "The people
wonder that a warner from among themselves has come to them." Here it is being
said: "Tell them: I am only a warner. ' That is, "I do not command an army that
I may forcibly pull you from a wrong way and put you on the Right Way: If you do
not listen to me and do not accept my message, you will only be causing a loss
to yourselves. If you like to remain ignorant, you may continue to be heedless,
for you will sec your end yourselves."
58This is the answer to what the
disbelievers said in verse 5: "Has he made just One God in place of all the
gods? This is indeed a strange thing." It means: "You may frown and scowl as you
like, but this is a reality of which I am informing you, and your frowning and
scowling cannot change it."
This answer not only contains the statement
of the truth, but it also contains the argument for it. The mushriks said:
"Deities are many of whom one is Allah also. How is it that you have done away
with all other deities and kept only One Allah?" In answer it was said: "The
real Deity is One Allah alone, for He is dominant over everything: He is the
Owner of the earth and the heavens, and everything in the Universe belongs to
Him. Every being other than Him, whom you have set up as other gods in the
Universe, is dominated and subdued before Him; therefore, the subservient beings
cannot be associates in the Godhead of the Dominant and All-Mighty God.
Therefore, there is no ground for which they may be regarded as deities.
59This is the explanation of the dispute referred to about, and the dispute
implies Satan's dispute with God, as becomes evident from the verses that
follow. In this regard, one should bear in mind the fact that "the exalted ones"
implies the angels, and the dialogue between Allah and Satan was not direct but
it took place through some angel. Therefore, no one should have the
misunderstanding that Allah also was included among the exalted ones. This story
has already been narrated at the following places about: Al-Baqarah: 30-39, AI-A'raf:
11-25, Al-Hijr: 26-44, Bani Isra'il: 61-65, Al-Kahf: 50, Ta Ha: 116-126.
60Lexically, bashar means a gross body whose surface is bare and uncovered
by anything else. After the creation of man this word has been used for man
himself, but mentioning him by the word bashar before his creation and making
him from clay clearly means: "I am about to make an image of clay, which will be
without any feathers and hair, etc., whose skin will not be covered by wool or
hair or feathers like the skin of other animals.
61For explanation, see
Al-Hijr: 29-30, and E.N. 16 of Surah As-Sajdah.
62For explanation, sec
Al-Baqarah: 34, Al-A'raf :11 and the E.N.'s thereof.
63For explanation,
see Al-Baqarah: 34, AI-Kahf: 50 and the E.N.'s." thereof.
64These words
have been used to point out the honor, rank and glory bestowed on man by his
Creator. In other words, Allah did not get man created through his angels but
created him Himself because his creation was a highly noble task. Therefore,
what is meant to be said is: "What has prevented you from prostrating yourself
before him whom I have made directly Myself?"
The words "both hands"
probably are meant to refer to the fact that this new creation combines in
itself two important aspects of Allah's power of creation: (1) That man has been
given an animal body on account of which he belongs to the animal kingdom; and
(2) that on account of the Spirit breathed into him, he has been characterized
with qualities which place him in honor and merit above all earthly creations
and creatures.
65"From here": from the place where Adam was created and
where the angels were commanded to bow down before Adam, and where Iblis
committed disobedience of Allah.
66Lexically, the word rajim, as used in
the original, means "cast off" or "smitten"; in common usage it is used for the
person, who has been thrown down from a place of honor and humiliated. In Surah
AI-A`raf, the same thing has been expressed thus: "Get out: you are indeed one
of those who wish themselves ignominy." (v. 13).
67This does not mean
that there will be no curse on him after the Day of Judgment, but rather it
means: "He will remain accessed till the Day of Judgment because of his
disobedience, and after the Day of Judgment he will be punished for the sins
which he will have committed from . the creation of Adam till Resurrection. "
68This does not mean "I will not lead Your chosen servants astray," but
this: "I shall have no power over Your chosen servants."
69"With you" is
not only addressed to Iblis but to the whole species of satans; that is, Iblis
and his whole army of the satans who will be joining him in misleading mankind
till Resurrection.
70This whole story has been related in answer to this
saying of the chiefs of the Quraish: "Was he the only (fit) person among us to
whom Allah's Admonition should have been sent down?" Its first answer was the
one given in vv. 9-10, saying: "Are you the owners of the treasures of the mercy
of your Mighty and Bounteous Lord? And does the kingdom of the heavens and the
earth belongs to you, and is it for you to decide as to who should be appointed
God's Prophet and who should not be appointed?" The second answer is: In this
the chiefs of the Quraish have been told: ¦Your jealousy, your pride and
arrogance against Muhammad (upon whom be Allah's peace and blessings) arc
similar to the jealousy and arrogance of Iblis against Adam (peace be upon him).
Iblis also had refused to acknowledge the right of Allah to appoint anyone He
pleased His vicegerent, and you also are refusing to acknowledge His right to
appoint anyone He pleases as His Messenger: he disobeyed the Command to bow down
before Adam, and you are disobeying the Command to follow Muhammad (upon whom be
Allah's peace). Your resemblance with him does not end here, but your fate also
will be the same as has been pre-ordained for him, i.e.. the curse of God in the
world and the fire of Hell in the Hereafter. "
Besides, in connection
with this story, two other things also have been stressed: (1) Whoever is
disobeying Allah in this world, is in fact, falling a prey to Iblis, his eternal
enemy, who has resolved to mislead and misguide mankind since the beginning of
creation; and (2) the one who disobeys Allah on account of arrogance and
persists in His disobedience is under His wrath: such a one has no forgiveness
from Him.
71That is, "I am a selfless person: I have no vested interest
in preaching this message."
72That is, "I am not one of those who arise
with false claims for the sake of vanity and pose to be what actually they are
not. " The Holy Prophet has not been made to say this merely for the information
of the disbelievers of Makkah but this is testified by his whole life which he
lived among the same people for forty years before his advent as a Prophet.
Every child of Makkah was a witness that Muhammad (upon whom be Allah's peace)
was not an impostor. Never had anybody from among the people of Makkah ever
heard anything from him, which might have caused somebody the doubt that he
aspired to be a great man and was planning and scheming for that end.
73That is, Those of you who live will see for themselves within a few years that
what I am saying is fulfilled; those who die will come to know as soon as they
pass through the gate of death that the truth is the same which I am preaching.