So relate the stories, perhaps they may reflect (Al-Araf - 7:176)
The real purpose by narrating these stories, is that we should learn a lesson both on individual and collective levels, and then change our lives according to Allah''s will, in order to better the world around us, in implementing a more socially just, goodwill towards man, and other positive aspected lifestyle.
1) Battle of Tabuk
Mujahid and several others said, "This Ayah was revealed concerning the battle of Tabuk. They left for that battle during a period of distress. It was a year with little rain, intense heat and scarcity of supplies and water.'' Qatadah said, "They went to Ash-Sham during the year of the battle of Tabuk at a time when the heat was intense. Allah knew how hard things were, and they suffered great hardship. We were told that two men used to divide a date between themselves. Some of them would take turns in sucking on a date and drinking water, then give it to another man to suck on. Allah forgave them and allowed them to come back from that battle.'' Ibn Jarir reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab was reminded of the battle of distress (Tabuk) and `Umar said, "We went with the Messenger of Allah in the intense heat for Tabuk. We camped at a place in which we were stricken so hard by thirst that we thought that our necks would be severed. One of us used to go out in search of water and did not return until he feared that his neck would be severed. One would slaughter his camel, squeeze its intestines and drink its content, placing whatever was left on his kidney. Abu Bakr As-Siddiq said, `O Allah's Messenger! Allah, the Exalted and Most Honored, has always accepted your invocation, so invoke Allah for us.' The Prophet said,
«تُحِبُّ ذَلِكَ؟»
(Would you like me to do that) Abu Bakr said, `Yes.' The Prophet raised his hands and did not put them down until rain fell from the sky in abundance. It rained and then stopped raining for a while, then rained again, so they filled their containers. We went out to see where the rain reached and found that it did not rain beyond our camp.''' Ibn Jarir said about Allah's statement,(Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress,) meaning "With regards to expenditures, transportation, supplies and water, (after the hearts of a party of them had nearly deviated) away from the truth, thus falling prey to doubting the Messenger's religion because of the distress and hardships they suffered during their travel and battle,(but He accepted their repentance.) He directed them to repent to their Lord and renew their firmness on His religion, (Certainly, He is unto them full of kindness, Most Merciful.)''
2) Story Bal`am bin Ba`ura
Abdur-Razzaq recorded that `Abdullah bin Mas`ud said that Allah's statement,
(And recite to them the story of him to whom We gave Our Ayat, but he threw them away) "Is about Bal`am bin Ba`ura' a man from the Children of Israel.'' Shu`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas`ud. Sa`id bin Abi `Arubah narrated that Qatadah said that Ibn `Abbas said, "He is Sayfi, son of Ar-Rahib.'' Qatadah commented that Ka`b said, "He was a man from Al-Balqla' (a province of Jordan) who knew Allah's Greatest Name. He used to live in Bayt Al-Maqdis with the tyrants.'' Al-`Awfi reported that Ibn `Abbas said, "He is Bal`am bin Ba`ura', a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them.'' Malik bin Dinar said, "He was one of the scholars of the Children of Israel whose supplication was acceptable. They used to seek his lead in suplication in times of difficulty. Allah's Prophet Musa sent him to the King of Madyan to call him to Allah. That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king's religion.'' `Imran bin `Uyaynah narrated that `Husayn said that `Imran bin Al-Harith said that Ibn `Abbas said, "He is Bal`am son of Ba`ura'.'' Similar was said by Mujahid and `Ikrimah. Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas`ud and several others among the Salaf. `Ali bin Abi Talhah reported that Ibn `Abbas said, "He is a man from the city of the tyrants (Jerusalem) whose name was Bal`am and who knew Allah's Greatest Name.'' `Ali bin Abi Talhah also reported that Ibn `Abbas that he said, "When Musa and those with him went to the city of the tyrants (Jerusalem), the cousins of Bal`am and his people came to him and said, `Musa is a strong man, and he has many soldiers. If he gains the upper hand over us, we will be destroyed. Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.' Bal`am said, `If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.' They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him (of knowledge). Hence Allah's statement,
(but he threw them away; so Shaytan followed him up).''' Allah said next,
(And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desires.) Allah said,
(And had We willed, We would surely have elevated him therewith)
from the filth of this earthly life through the Ayat that We gave him knowledge of, (but he clung to the earth), he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind. Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal`am came to him, saying, "This is Musa, son of `Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them.'' He said, "Woe to you! Here is Allah's Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know'' They said, "We have no other dwelling area.'' So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up... So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, "O Bal`am! What are you doing You are supplicating for them and against us!'' He said, "It is against my will. This is a matter that Allah has decided.'' He then said to them, as his tongue was made to loll out of his mouth, "Now I have lost this life and the Hereafter.'' This Ayah was revealed about the story of Bal`am son of Ba`ura'
from the filth of this earthly life through the Ayat that We gave him knowledge of, (but he clung to the earth), he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind. Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal`am came to him, saying, "This is Musa, son of `Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them.'' He said, "Woe to you! Here is Allah's Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know'' They said, "We have no other dwelling area.'' So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up... So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, "O Bal`am! What are you doing You are supplicating for them and against us!'' He said, "It is against my will. This is a matter that Allah has decided.'' He then said to them, as his tongue was made to loll out of his mouth, "Now I have lost this life and the Hereafter.'' This Ayah was revealed about the story of Bal`am son of Ba`ura'
(And recite to them the story of him to whom We gave Our Ayat, but he threw them away.), until,
(perhaps they may reflect.) Allah said next,
(So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants.) Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah. Some scholars said that it refers to the end of Bal`am's tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not. It was also said that the meaning here is a parable of this man -- and his like -- concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred. Allah said in another Ayah,
(It is the same to them (disbelievers) whether you warn them or do not warn them, they will not believe.)[2:6] and,
(Whether you ask forgiveness for them (hypocrites) or ask not forgiveness for them -- (and even) if you ask seventy times for their forgiveness -- Allah will not forgive them.) [9:80] and similar Ayat. It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance. Therefore, it keeps faltering. Similar was narrated from Al-Hasan Al-Basri.
Allah said next to His Prophet Muhammad ,
(So relate the stories, perhaps they may reflect)
the Children of Israel, who have knowledge ot the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of `Imran, peace be upon him, whom Allah spoke to directly,
the Children of Israel, who have knowledge ot the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of `Imran, peace be upon him, whom Allah spoke to directly,
(perhaps they may reflect.) and avoid Bal`am's behavior, for Allah has given the Jews knowledge and made them superior to the bedouins surrounding them. He gave them the description of Muhammad which would allow them to recognize him, as they recognize their own children. They, among people, have the most right to follow, aid and support Muhammad , in obedience to their Prophets who informed them of him and commanded them to follow him. Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter. Allah said,
(Evil is the parable of the people who rejected Our Ayat.) Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.' Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example. The Sahih recorded that the Messenger of Allah said,
«لَيْسَ لَنَا مَثَلُ السَّوْءِ، الْعَائِدُ فِي هِبَتِهِ كَالْكَلْبِ يَعُودُ فِي قَيْئِه»
(The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit.) Allah's statement,
(and they used to wrong themselves.) means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.
(178. Whomsoever Allah guides, he is the guided one, and whomsoever He sends astray, -- then those! They are the losers.) Allah says, whomever He leads aright, then none can lead him to misguidance, and whomever He leads astray, will have acquired failure, loss and sure misguidance. Verily, whatever Allah wills occurs; and whatever He does not will, does not occur. A Hadith narrated from `Abdullah bin Mas`ud reads,
إِنَّ الْحَمْدَ للهِ نَحْمَدُهُ وَنَسْتَعِينُهُ وَنَسْتَهْدِيهِ وَنَسْتَغْفِرُهُ وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِ اللهُ فَلَا مُضِلَّ لَهُ وَمَنْ يُضْلِلِ اللهُ فَلَا هَادِيَ لَهُ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُه
(All praise is due to Allah, Whom we praise and seek help, guidance and forgiveness from. We seek refuge with Allah from the evils within ourselves and from the burden of our evil deeds. He whom Allah guides, will never be misled; and he whom He misguides, will never have one who will guide him. I bear witness that there is no deity worthy of worship except Allah without partners and that Muhammad is His servant and Messenger.) The complete Hadith was collected by Imam Ahmad and the collectors of Sunan and others.
3) Story of the Emissary of `Ad
Imam Ahmad recorded that Al-Harith Al-Bakri said: "I went to the Messenger of Allah to complain to him about Al-`Ala bin Al-Hadrami. When I passed by the area of Ar-Rabdhah, I found an old woman from Bani Tamim who was alone in that area. She said to me, "O servant of Allah! I need to reach the Messenger of Allah to ask him for some of my needs, will you take me to him'' So I took her along with me to Al-Madinah and found the Masjid full of people. I also found a black flag raised high, while Bilal was holding a sword before the Messenger of Allah . I asked, "What is the matter with the people'' They said, "The Prophet intends to send `Amr bin Al-`As (on a military expedition) somewhere.'' So I sat down. When the Prophet went to his house, I asked for permission to see him, and he gave me permission. I entered and greeted him. He said, "Was there a dispute between you and Bani Tamim'' I said, "Yes. And we had been victorious over them. I passed by an old woman from Bani Tamim, who was alone, and she asked me to bring her to you, and she is at the door''. So he allowed her in and I said, "O Allah's Messenger! What if you make a barrier between us and (the tribe of) Bani Tamim, such as Ad-Dahna' (Desert)'' The old woman became angry and opposed me. So I said, "My example is the example of a sheep that carried its own destruction. I carried this woman and did not know that she was an opponent. I seek refuge with Allah and His Messenger that I become like the emissary of `Ad.' So the Prophet asked me about the emissary of `Ad, having better knowledge in it, but he liked to hear the story again. I said, "Once, `Ad suffered from a famine and they sent an emissary [to get relief], whose name was Qayl. Qayl passed by Mu`awiyah bin Bakr and stayed with him for a month. Mu`awiyah supplied him with alcoholic drinks, and two female singers were singing for him. When a month ended, Qayl went to the mountains of Muhrah and said, `O Allah! You know that I did not come here to cure an ill person or to ransom a prisoner. O Allah! Give `Ad water as You used to.' So black clouds came and he was called, `Choose which one of them you wish (to go to `Ad)!' So he pointed to one of the black clouds and he heard someone proclaiming from it, `Take it, as ashes that will leave none in `Ad.' And it has been conveyed to me that the wind sent to them was no more than what would pass through this ring of mine, but it destroyed them.'' Abu Wa'il said, "That is true. When a man or a woman would send an emissary, they would tell him, `Do not be like the emissary of `Ad (bringing disaster and utter destruction to them instead of relief).,'' Imam Ahmad collected this story in the Musnad. At-Tirmidhi recorded similar wording for it, as did An-Nasa'i and Ibn Majah.
4) Story of worshipping the Calf
Allah describes the misguidance of those who worshipped the calf that As-Samiri made for them from the ornaments they borrowed from the Copts. He made the shape of a calf with these ornaments and threw in it a handful of dust from the trace of the horse that the Angel Jibril was riding, and the calf seemed to moo. This occurred after Musa went for the appointed term with his Lord, where Allah told him about what happened when he was on Mount Tur. Allah said about His Honorable Self,
((Allah) said: "Verily, We have tried your people in your absence, and As-Samiri has led them astray'') [20:85]. The scholars of Tafsir have different views over the calf, whether it actually became alive and mooing, or if it remained made of gold, but the air entering it made it appear to be mooing. These are two opinions. Allah knows best. It was reported that when the statue mooed, the Jews started dancing around it and fell into misguidance because they adored it. They said that this, the calf, is your god and the god of Musa, but Musa forgot it! Allah answered them,
(Did they not see that it could not return them a word (for answer), and that it had neither power to harm them nor to do them good) [20:89]. Allah said here,
(Did they not see that it could neither speak to them nor guide them to the way) Allah condemned the Jews for falling into misguidance, worshipping the calf and ignoring the Creator of the heavens and earth, the Lord and King of all things. They worshipped besides Him a statue made in the shape of a calf, that seemed to moo, but it neither spoke to them nor brought them any benefit. Rather, their very sense of reason was blinded because of ignorance and misguidance. Allah's statement,
(And when they regretted), and felt sorrow for their action,
(and saw that they had gone astray, they said: "If our Lord have not mercy upon us and forgive us, we will certainly become among the losers.'') or among the destroyed ones. This was their recognition of their sin and their way of seeking salvation from Allah the Most Mighty and Majestic.
(150. And when Musa returned to his people, angry and grieved, he said: "What an evil thing is that which you have done during my absence. Did you hasten in matter of your Lord'' And he threw down the Tablets and seized his brother by (the hair of) his head and dragged him towards him. He (Harun) said: "O son of my mother! Indeed the people judged me weak and were about to kill me, so make not the enemies rejoice over me, nor put me among the people who are wrongdoers.'') (151. He (Musa) said: "O my Lord! Forgive me and my brother, and admit us into Your mercy, for You are the Most Merciful of those who show mercy.'') Allah states that when Musa returned to his people after conversation with his Lord, he became angry and full of regret. Abu Ad-Darda' said that Asif, or regret, is the severest type of anger.
(He (Musa) said: "What an evil thing is that which you have done during my absence.'') evil it is that which you committed after I departed and left you, by worshiping the calf,
(Did you hasten in the matter of your Lord) Musa said, `You wanted me to rush back to you, even though [being there] this was Allah's decision' Allah said next,
(And he threw down the Tablets and seized his brother by his head and dragged him towards him.) This Ayah demonstrates the meaning of the Hadith,
«لَيْسَ الْخَبَرُ كَالْمُعَايَنَة»
(Information is not the same as observation.) It indicates that Musa threw down the Tablets because he was angry at his people, according to the majority of scholars of early and latter times. Allah said,
(and seized his brother by (the hair of) his head and dragged him towards him.) for Musa feared that Harun might have not tried hard enough to forbid them from their evil action. In another Ayah, Allah said,
.(He [Musa] said: "O Harun ! What prevented you when you saw them going astray. That you followed me not (according to my advice to you) Have you then disobeyed my order'' He [Harun] said: "O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: `You have caused a division among the Children of Israel, and you have not respected (waited or observed) my word!''') [20:92-94]. Here, Allah said that Harun said,
("O son of my mother! Indeed the people judged me weak and were about to kill me, so make not the enemies rejoice over me, nor put me among the people who are wrongdoers.'') Harun said, `Do not place me on the same level as they are, as if I was one of them.' Further, Harun said, `O son of my mother', so that Musa would feel more mercy and leniency towards him, even though Harun was also the son of Musa's father. When Musa was satisfied that his brother was innocent,
(And Harun indeed had said to them beforehand: "O my people! You are being tried in this, and verily, your Lord is (Allah) the Most Gracious, so follow me and obey my order.'') [20:90], this is when,
(he said) Musa,
("O my Lord! Forgive me and my brother, and admit us into Your mercy, for you are the Most Merciful of those who show mercy.'') Ibn Abi Hatim recorded that Ibn `Abbas said that the Messenger of Allah said,
«يَرْحَمُ اللهُ مُوسَى لَيْسَ الْمُعَايِنُ كَالْمُخْبِرِ أَخْبَرَهُ رَبُّهُ عَزَّ وَجَلَّ أَنَّ قَوْمَهُ فُتِنُوا بَعْدَهُ فَلَمْ يَلْقَ الْأَلْوَاحَ فَلَمَّا رَآهُمْ وَعَايَنَهُمْ أَلْقَى الْأَلْوَاح»
(May Allah grant His mercy to Musa! Surely, he who observes [something] is nothing like he who is informed about it. His Lord, the Exalted and Most Honored, told him that his people were tested after him, but he did not throw the Tablets. When he saw them with his eyes, then he threw the Tablets.)
(152. Certainly, those who took the calf (for worship), wrath from their Lord and humiliation will come upon them in the life of this world. Thus do We recompense those who invent lies.) (153. But those who committed evil deeds and then repented afterwards and believed, verily, your Lord after (all) that is indeed Oft-Forgiving, Most Merciful.) The `wrath' mentioned here that struck the Children of Israel because of their worshipping the calf, means, Allah did not accept their repentance until some of them [who did not worship the calf] killed others [who worshipped the calf]. We mentioned this story in Surat Al-Baqarah,
(So turn in repentance to your Creator and kill yourselves (the guilty), that will be better for you before your Creator.'' Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful.) [2:54] As for the humiliation mentioned in the Ayah, it pertains to the disgrace and humiliation that the Jews suffered in the life of this world. Allah's statement,
(Thus do We recompense those who invent lies) is for all those who invent an innovation (in religion). Surely, the disgrace resulting from inventing an innovation (in religion) and defying Allah's Message, will be placed in the heart and from there on to the shoulders. Al-Hasan Al-Basri said; "The disgrace of innovation will weigh on their shoulders even if they were to gallop on their mules or trot on their work horses.'' Ayyub As-Sakhtiyani narrated from Abu Qilabah Al-Jarmi that he commented on this Ayah,
(Thus do We recompense those who invent lies.) "By Allah! This Ayah is for all those who invent a lie, until the Day of Resurrection.'' Also, Sufyan bin `Uyaynah said, "Every person who invents a Bid`ah (innovation in the religion) will taste disgrace.''Allah tells His servants that He accepts repentance from His servants for any sin, even Shirk, Kufr, hypocrisy and disobedience. Allah said:
(But those who committed evil deeds and then repented afterwards and believed, verily, your Lord) O Muhammad, Messenger of Repentance and Prophet of Mercy,
(after that) after committing that evil action,
(is indeed Oft-Forgiving, Most Merciful.) Ibn Abi Hatim reported that `Abdullah bin Mas`ud was asked about a man committing fornication with a woman and then marrying her, and Ibn Mas`ud recited this Ayah,
(But those who committed evil deeds and then repented afterwards and believed, verily, your Lord after (all) that is indeed Oft-Forgiving, Most Merciful.) `Abdullah recited this Ayah ten times, neither allowing nor disallowing it.
5) The Battle of Hunayn
The battle of Hunayn occurred after the victory of Makkah, in the month of Shawwal of the eighth year of Hijrah. After the Prophet conquered Makkah and things settled, most of its people embraced Islam and he set them free. News came to the Messenger of Allah that the tribe of Hawazin were gathering their forces to fight him, under the command of Malik bin `Awf An-Nadri, as well as, the entire tribe of Thaqif, the tribes of Banu Jusham, Banu Sa`d bin Bakr, a few people of Awza` from Banu Hilal and some people from Bani `Amr bin `Amir and `Awf bin `Amir. They brought their women, children, sheep and camels along, in addition to their armed forces and adequate supplies. The Messenger of Allah marched to meet them with the army that he brought to conquer Makkah, ten thousand from the Muhajirin, the Ansar and various Arab tribes. Along with them came the Tulaqa' numbering two thousand men. The Messenger took them along to meet the enemy. The two armies met in Humayn, a valley between Makkah and At-Ta'if. The battle started in the early part of the morning, when the Huwazin forces, who were lying in ambush, descended on the valley when the Muslims entered. Muslims were suddenly struck by the ambush, the arrows descended on them and the swords struck them. The Huwazin commander ordered them to descend and attack the Muslims as one block, and when they did that, the Muslims retreated in haste, just as Allah described them. The Messenger of Allah remained firm in his position while riding his mule, Ash-Shahba'. He was leading his mule towards the enemy, while his uncle Al-`Abbas was holding its right-hand rope and [his cousin] Abu Sufyan bin Al-Harith bin `Abdul-Muttalib was holding the left rope. They tried to hold the mule back so it would not run faster toward the enemy. Meanwhile, the Messenger of Allah was declaring his name aloud and saying,
«إِلَيَّ عِبَادَ اللهِ إِلَيَ أَنَا رَسُولُ الله»
(O servants of Allah! Come back to me! I am the Messenger of Allah! He repeated these words,
«أَنَا النَّبِيُّ لَاكَذِبْ. أَنَا ابْنُ عَبْدِالْمُطَّلِب»
(I am the Prophet, not lying! I am the son of Abdul-Muttalib!) There remained between a hundred and eighty Companions with the Prophet . These included Abu Bakr, `Umar, Al-`Abbas, `Ali, Al-Fadl bin `Abbas, Abu Sufyan bin Al-Harith, Ayman the son of Umm Ayman and Usamah bin Zayd. There were many other Companions, may Allah be pleased with them. The Prophet commanded his uncle Al-`Abbas, whose voice was rather loud, to call at the top of his voice, "O Companions of the Samurah [tree]'' referring to the Muhajirin and Ansar who gave their pledge under the tree during the pledge of Ridwan, not to run away and retreat. He also called, "O Companions of Surat Al-Baqarah.'' Upon hearing that, those heralded started saying, "Here we are! Here we are!'' Muslims started returning in the direction of the Messenger of Allah . If the camel of one of them did not obey him (as the people were rushing to the other direction in flight) he would wear his shield and descend from his camel and rush to the side of the Messenger of Allah on foot. When a large crowd gathered around the Messenger of Allah , he commanded them to fight in sincerity and took a handful of sand and threw it in the faces of the disbelievers, after supplicating to Allah,
«أللّهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي»
(O Allah! Fulfill Your promise to me!) Then he threw that handful of sand which entered the eyes and mouth of all the disbelievers, thus distracting them from fighting, and they retreated in defeat. The Muslims pursued the enemy, killing and capturing them. The rest of the Muslim army (returning to battle gradually) rejoined their positions and found many captured disbelieving soldiers kept tied before the Messenger of Allah . In the Two Sahihs, it is recorded that Shu`bah said that Abu Ishaq said that Al-Bara' bin `Azib said to a man who asked him, "O Abu `Amarah! Did you run away during Hunayn and leave the Messenger of Allah '' Al-Bara' said, "But the Messenger of Allah did not run away. Hawazin was a tribe proficient with their arrows. When we met them we attacked their forces and they ran away in defeat. The Muslims started to worry about collecting the spoils of war and the Hawazin started shooting arrows at us, then the Muslims fled. I saw the Messenger of Allah proclaiming, -- while Abu Sufyan was holding the bridle of his white mule,
«أَنَا النَّبِيُّ لَاكَذِبْ أَنَا ابْنُ عَبْدِالْمُطَّلِب»
(I am the Prophet, not lying, I am the son of `Abdul- Muttalib!) This shows the great courage on behalf of the Prophet in the midst of confusion, when his army ran away and left him behind. Yet, the Messenger remained on his mule, which is a slow animal, not suitable for fast battle moves or even escape. Yet, the Messenger of Allah was encouraging his mule to move forward towards the enemy announcing who he was, so that those among them who did not know who he was came to know him. May Allah's peace and blessings be on the Messenger until the Day of Resurrection. This indicates the tremendous trust in Allah and reliance upon Him, as well as, sure knowledge that He will give him victory, complete what He has sent him for and give prominence to his religion above all other religions. Allah said,
(Then Allah did send down His Sakinah on His Messenger), He sent down tranquillity and reassurance to His Messenger,(and on the believers), who remained with him,(and sent down forces which you saw not, ) this refers to angels. Imam Abu Ja`far bin Jarir [At-Tabari] said that Al-Qasim narrated to them, that Al-Hasan bin `Arafah said that Al-Mu`tamir bin Sulayman said from `Awf bin Abi Jamilah Al-`Arabi who said that he heard `Abdur-Rahman, the freed slave of Ibn Barthan saying, "A man who participated in Hunayn with the idolators narrated to me, `When we met the Messenger of Allah and his Companions on the day of Hunayn, they did not remain in battle more than the time it takes to milk a sheep! When we defeated them, we pursued them until we ended at the rider of the white mule, the Messenger of Allah . At that time, men with white handsome faces intercepted us and said: `Disgraced be the faces! Go back. So we ran away, but they followed us. That was the end for us.''' Allah said,
(Then after that Allah will accept the repentance of whom He wills. And Allah is Oft-Forgiving, Most Merciful.) Allah forgave the rest of Huwazin when they embraced Islam and went to the Prophet , before he arrived at Makkah in the Ji`ranah area. This occurred twenty days after the battle of Hunayn. The Messenger gave them the choice between taking those who were prisoner or the war spoils they lost, and they chose the former. The Prophet released six thousand prisoners to them, but divided the war spoils between the victors, such as some of the Tulaqa', so that their hearts would be inclined towards Islam. He gave each of them a hundred camels, and the same to Malik bin `Awf An-Nasri whom he appointed chief of his people (Huwazin) as he was before. Malik bin `Awf said a poem in which he praised the Messenger of Allah for his generosity and extraordinary courage.
6) The People of Al-A`raf
After Allah mentioned that the people of Paradise will address the people of the Fire, He stated that there is a barrier between Paradise and the Fire, which prevents the people of the Fire from reaching Paradise. Ibn Jarir said, "It is the wall that Allah described,
So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.) [57:13] It is also about Al-A`raf that Allah said, (and on Al-A`raf will be men).'' Ibn Jarir recorded that As-Suddi said about Allah's statement,
(And between them will be a screen) "It is the wall, it is Al-A`raf.'' Mujahid said, "Al-A`raf is a barrier between Paradise and the Fire, a wall that has a gate.'' Ibn Jarir said, "Al-A`raf is plural for `Urf, where every elevated piece of land is known as `Urf to the Arabs.'' As-Suddi said, "Al-A`raf is so named because its residents recognize (Ya`rifun) the people. Al-A`raf's residents are those whose good and bad deeds are equal, as Hudhayfah, Ibn `Abbas, Ibn Mas`ud and several of the Salaf and later generations said.'' Ibn Jarir recorded that Hudhayfah was asked about the people of Al-A`raf and he said, "A people whose good and bad deeds are equal. Their evil deeds prevented them from qualifying to enter Paradise, and their good deeds qualified them to avoid the Fire. Therefore, they are stopped there on the wall until Allah judges them.'' Ma`mar said that Al-Hasan recited this Ayah,
(and at that time they will not yet have entered it (Paradise), but they will hope to enter (it).) Then he said, "By Allah! Allah did not put this hope in their hearts, except for an honor that He intends to bestow on them.'' Qatadah said; "Those who hope are those among you whom Allah informed of their places.'' Allah said next,
(And when their eyes will be turned towards the dwellers of the Fire, they will say: "Our Lord! Place us not with the people who are wrongdoers.'') Ad-Dahhak reported that Ibn `Abbas said, "When the people of Al-A`raf look at the people of the Fire and recognize them, they will supplicate, `O Lord! Do not place us with the people who are wrongdoers.'''
(7:48. And the men on Al-A`raf will call unto the men whom they would recognize by their marks, saying: "Of what benefit to you was your gathering, and your arrogance'') (49. "Are they those, of whom you swore that Allah would never show them mercy (Behold! It has been said to them): `Enter Paradise, no fear shall be on you, nor shall you grieve.''') Allah states that the people of Al-A`raf will admonish some of the chiefs of the idolators whom they recognize by their marks in the Fire, saying,("Of what benefit to you was your gathering...'') meaning, your great numbers,
("...and your arrogance'') This Ayah means, your great numbers and wealth did not save you from Allah's torment. Rather, you are dwelling in His torment and punishment. `Ali bin Abi Talhah reported from Ibn `Abbas,
(Are they those, of whom you swore that Allah would never show them mercy) refers to the people of Al-A`raf who will be told when Allah decrees:
((Behold! It has been said to them): "Enter Paradise, no fear shall be on you, nor shall you grieve.'')
(7:50. And the dwellers of the Fire will call to the dwellers of Paradise: "Pour on us some water or anything that Allah has provided you with.'' They will say: "Both (water and provision) Allah has forbidden for the disbelievers.) (51. "Who took their religion as amusement and play, and the life of the world deceived them.'' So this Day We shall forget them as they forgot their meeting of this Day, and as they used to reject Our Ayat.)
7) The Story of Maryam's Birth
The wife of `Imran mentioned here is the mother of Maryam, and her name is Hannah bint Faqudh. Muhammad bin Ishaq mentioned that Hannah could not have children and that one day, she saw a bird feeding its chick. She wished she could have children and supplicated to Allah to grant her offspring. Allah accepted her supplication, and when her husband slept with her, she became pregnant. She vowed to make her child concentrate on worship and serving Bayt Al-Maqdis (the Masjid in Jerusalem), when she became aware that she was pregnant. She said,
(O my Lord! I have vowed to You what is in my womb to be dedicated for Your services, so accept this from me. Verily, You are the All-Hearer, the All-Knowing.) meaning, You hear my supplication and You know my intention. She did not know then what she would give birth to, a male or a female.
(Then when she gave birth to her, she said: "O my Lord! I have given birth to a female child, ـ and Allah knew better what she bore.)
(And the male is not like the female,) in strength and the commitment to worship Allah and serve the Masjid in Jerusalem.
(And I have named her Maryam,) thus, testifying to the fact that it is allowed to give a name to the newly born the day it is born, as is apparent from the Ayah, which is also a part of the law of those who were before us. Further, the Sunnah of the Messenger of Allah mentioned that the Prophet said,
«وُلِدَ لِيَ اللَّيْلَةَ وَلَدٌ، سَمَّيْتُهُ بِاسْمِ أَبِي إِبْرَاهِيم»
(This night, a son was born for me and I called him by my father's name, Ibrahim.) Al-Bukhari and Muslim collected this Hadith.
They also recorded that Anas bin Malik brought his newborn brother to the Messenger of Allah who chewed a piece of date and put it in the child's mouth and called him `Abdullah. Other new born infants were also given names on the day they were born.
Qatadah narrated that Al-Hasan Al-Basri said, that Samurah bin Jundub said that the Messenger of Allah said,
«كُلُّ غُلَامٍ رَهِينٌ بِعَقِيقَتِهِ، يُذْبَحُ عَنْهُ يَوْمَ سَابِعِهِ، وَيُسَمَّى وَيُحْلَقُ رَأَسُه»
(Every new born boy held in security by his `Aqiqah, until his seventh day, a sacrifice is offered on his behalf, he is given a name, and the hair on his head is shaved.)
This Hadith was collected by Ahmad and the collectors of the Sunan, and was graded Sahih by At-Tirmidhi. We should mention that another narration for this Hadith contained the wording, "and blood is offered on his behalf,'' which is more famous and established than the former narration, and Allah knows best.
Allah's statement that Maryam's mother said,
("...And I seek refuge with You for her and for her offspring from Shaytan, the outcast.'') means, that she sought refuge with Allah from the evil of Shaytan, for her and her offspring, i.e., `Isa, peace be upon him. Allah accepted her supplication, for `Abdur-Razzaq recorded that Abu Hurayrah said that the Messenger of Allah said,
«مَا مِنْ مَوْلُودٍ يُولَدُ إِلَّا مَسَّهُ الشَّيْطَانُ حِينَ يُولَدُ، فَيَسْتَهِلُّ صَارِخًا مِنْ مَسِّهِ إِيَّاهُ، إِلَّا مَرْيَمَ وَابْنَهَا»
(Every newly born baby is touched by Shaytan when it is born, and the baby starts crying because of this touch, except Maryam and her son.)
Abu Hurayrah then said, "Read if you will,
[وِإِنِّى أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَـنِ الرَّجِيمِ]
(And I seek refuge with You for her and for her offspring from Shaytan, the outcast).'' The Two Sahihs recorded this Hadith.
(37. So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zakariyya. Every time he entered the Mihrab to (visit) her, he found her supplied with sustenance. He said: "O Maryam! From where have you gotten this'' She said, "This is from Allah.'' Verily, Allah provides sustenance to whom He wills, without limit.)
Maryam Grows Up; Her Honor is with Allah
Allah states that He has accepted Maryam as a result of her mother's vow and that He, (made her grow in a good manner) meaning, made her conduct becoming, her mannerism delightful and He made her well liked among people. He also made her accompany the righteous people, so that she learned righteousness, knowledge and religion.
(And put her under the care of Zakariyya) meaning, Allah made Zakariyya her sponsor. Allah made Zakariyya Maryam's guardian for her benefit, so that she would learn from his tremendous knowledge and righteous conduct. He was the husband of her maternal aunt, as Ibn Ishaq and Ibn Jarir stated, or her brother-in-law, as mentioned in the Sahih,
«فَإِذَا بِيَحْيَى وَعِيسى، وَهُمَا ابْنَا الْخَالَة»
(I saw John and `Isa, who are maternal cousins.)
We should state that in general terms, what Ibn Ishaq said is plausible, and in this case, Maryam was under the care of her maternal aunt. The Two Sahihs recorded that the Messenger of Allah decided that `Amarah, the daughter of Hamzah, be raised by her maternal aunt, the wife of Ja`far bin Abi Talib, saying,
«الْخَالَةُ بِمَنْزِلَةِ الْأُم»
(The maternal aunt is just like the mother.)
Allah then emphasizes Maryam's honor and virtue at the place of worship she attended,
(Every time he entered the Mihrab to (visit) her, he found her supplied with sustenance.)
Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Ash-Sha`tha, Ibrahim An-Nakha`i, Ad-Dahhak, Qatadah, Ar-Rabi` bin Anas, `Atiyah Al-`Awfi and As-Suddi said, "He would find with her the fruits of the summer during winter, and the fruits of the winter during summer.'' When Zakariyya would see this;
(He said: "O Maryam! From where have you gotten this'') meaning, where did you get these fruits from
(She said, "This is from Allah.'' Verily, Allah provides sustenance to whom He wills, without limit.)
The Virtue of Maryam Over the Women of Her Time
Allah states that the angels spoke to Maryam by His command and told her that He chose her because of her service to Him, because of her modesty, honor, innocence, and conviction. Allah also chose her because of her virtue over the women of the world. At-Tirmidhi recorded that `Ali bin Abi Talib said, "I heard the Messenger of Allah say,
«خَيْرُ نِسَائِهَا مَرْيَمُ بِنْتُ عِمْرَانَ، وَخَيْرُ نِسَائِهَا خَدِيجَةُ بِنْتُ خُوَيْلِد»
(The best woman (in her time) was Maryam, daughter of `Imran, and the best woman (of the Prophet's time) is Khadijah (his wife), daughter of Khuwaylid.)''
The Two Sahihs recorded this Hadith. Ibn Jarir recorded that Abu Musa Al-Ash`ari said that the Messenger of Allah said,
«كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا مَرْيَمُ بِنْتُ عِمْرَانَ وَ آسِيَةُ امْرَأَةُ فِرْعَوْن»
(Many men achieved perfection, but among women, only Maryam the daughter of `Imran and Asiah, the wife of Fir`awn, achieved perfection.)
The Six -- with the exception of Abu Dawud - recorded it. Al-Bukhari's wording for it reads,
«كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا آسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَمَرْيَمُ بِنْتُ عِمْرَانَ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلى سَائِرِ الطَّعَام»
(Many men reached the level of perfection, but no woman reached such a level except Asiah, the wife of Fir`awn, and Maryam, the daughter of `Imran. The superiority of `A'ishah (his wife) to other women, is like the superiority of Tharid (meat and bread dish) to other meals.)
We mentioned the various chains of narration and wordings for this Hadith in the story of `Isa, son of Maryam, in our book, Al-Bidayah wan-Nihayah, all the thanks are due to Allah.
Allah states that the angels commanded Maryam to increase acts of worship, humbleness, submission, prostration, bowing, and so forth, so that she would acquire what Allah had decreed for her, as a test for her. Yet, this test also earned her a higher grade in this life and the Hereafter, for Allah demonstrated His might by creating a son inside her without male intervention. Allah said,
("O Maryam! Submit yourself with obedience (Aqnuti) and prostrate yourself, and bow down along with Ar-Raki`in.'')
As for Qunut (Aqnuti in the Ayah), it means to submit with humbleness. In another Ayah, Allah said,
(Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (Qanitun) to Him.) [2:116]
Allah next said to His Messenger after He mentioned Maryam's story,
(This is a part of the news of the Ghayb which We reveal.) "and narrate to you (O Muhammad ), ''
(You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam; nor were you with them when they disputed.) meaning, "You were not present, O Muhammad, when this occurred, so you cannot narrate what happened to the people as an eye witness. Rather, Allah disclosed these facts to you as if you were a witness, when they conducted a lottery to choose the custodian of Maryam, seeking the reward of this good deed.''
Ibn Jarir recorded that `Ikrimah said, "Maryam's mother left with Maryam, carrying her in her infant cloth, and took her to the rabbis from the offspring of Aaron, the brother of Musa. They were responsible for taking care of Bayt Al-Maqdis (the Masjid) at that time, just as there were those who took care of the Ka`bah. Maryam's mother said to them, `Take this child whom I vowed [to serve the Masjid], I have set her free, since she is my daughter, for no menstruating woman should enter the Masjid, and I shall not take her back home.' They said, `She is the daughter of our Imam,' as `Imran used to lead them in prayer, `who took care of our sacrificial rituals.' Zakariyya said, `Give her to me, for her maternal aunt is my wife.' They said, `Our hearts cannot bear that you take her, for she is the daughter of our Imam.' So they conducted a lottery with the pens with which they wrote the Tawrah, and Zakariyya won the lottery and took Maryam into his care.'''. `Ikrimah, As-Suddi, Qatadah, Ar-Rabi` bin Anas, and several others said that the rabbis went into the Jordan river and conducted a lottery there, deciding to throw their pens into the river. The pen that remained afloat and idle would indicate that its owner would take care of Maryam. When they threw their pens into the river, the water took all the pens under, except Zakariyya's pen, which remained afloat in its place. Zakariyya was also their master, chief, scholar, Imam and Prophet, may Allah's peace and blessings be on him and the rest of the Prophets.
8) The Story of rebuilding the House by Quraysh before the Messenger of Allah was sent as Prophet
In his Sirah, Muhammad bin Ishaq bin Yasar said, "When the Messenger of Allah reached thirty-five years of age, the Quraysh gathered to rebuild the Ka`bah, this included covering it with a roof. However, they were weary of demolishing it. During that time, the Ka`bah was barely above a man's shoulder, so they wanted to raise its height and build a ceiling on top. Some people had stolen the Ka`bah's treasure beforehand, which used to be in a well in the middle of the Ka`bah. The treasure was later found with a man called, Duwayk, a freed servant of Bani Mulayh bin `Amr, from the tribe of Khuza`ah. The Quraysh cut off his hand as punishment. Some people claimed that those who actually stole the treasure left it with Duwayk. Afterwards, the sea brought a ship that belonged to a Roman merchant to the shores of Jeddah, where it washed-up. So they collected the ship's wood to use it for the Ka`bah's ceiling; a Coptic carpenter in Makkah prepared what they needed for the job. When they decided to begin the demolition process to rebuild the House, Abu Wahb bin `Amr bin `A'idh bin `Abd bin `Imran bin Makhzum took a stone from the Ka`bah; the stone slipped from his hand and went back to where it had been. He said, `O people of Quraysh! Do not spend on rebuilding the House, except from what was earned from pure sources. No money earned from a prostitute, usury or injustice should be included.''' Ibn Ishaq commented here that the people also attribute these words to Al-Walid bin Al-Mughirah bin `Abdullah bin `Amr bin Makhzum.
Ibn Ishaq continued, "The Quraysh began to organize their efforts to rebuild the Ka`bah, each subtribe taking the responsibility of rebuilding a designated part of it.
However, they were still weary about bringing down the Ka`bah. Al-Walid bin Al-Mughirah said, `I will start to bring it down.' He held an ax and stood by the Ka`bah and said, `O Allah! No harm is meant. O Allah! We only seek to do a good service.' He then started to chop the House's stones. The people waited that night and said, `We will wait and see. If something strikes him, we will not bring it down and instead rebuid it the way it was. If nothing happens to him, then Allah will have agreed to what we are doing.' The next morning, Al-Walid went to work on the Ka`bah, and the people started bringing the Ka`bah down with him. When they reached the foundations that Ibrahim built, they uncovered green stones that were above each other, just like a pile of spears.'' Ibn Ishaq then said that some people told him, "A man from Quraysh, who was helping rebuild the Ka`bah, placed the shovel between two of these stones to pull them up; when one of the stones was moved, all of Makkah shook, so they did not dig up these stones.''
The Dispute regarding Who should place the Black Stone in Its Place
Ibn Ishaq said, "The tribes of Quraysh collected stones to rebuild the House, each tribe collecting on their own. They started rebuilding it, until the rebuilding of the Ka`bah reached the point where the Black Stone was to be placed in its designated site. A dispute erupted between the various tribes of Quraysh, each seeking the honor of placing the Black Stone for their own tribe. The dispute almost led to violence between the leaders of Quraysh in the area of the Sacred House. Banu `Abd Ad-Dar and Banu `Adi bin Ka`b bin Lu'ay, gave their mutual pledge to fight until death. However, five or four days later, Abu Umayyah bin Al-Mughirah bin `Abdullah bin `Amr bin Makhzum, the oldest man from Quraysh then intervened at the right moment. Abu Umayyah suggested that Quraysh should appoint the first man to enter the House from its entrance to be a mediator between them. They agreed.
The Messenger - Muhammad - was the first person to enter the House. When the various leaders of Quraysh realized who the first one was, they all proclaimed, `This is Al-Amin (the Honest one). We all accept him; This is Muhammad.' When the Prophet reached the area where the leaders were gathering and they informed him about their dispute, he asked them to bring a garment and place it on the ground. He placed the Black Stone on it. He then requested that each of the leaders of Quraysh hold the garment from one side and all participate in lifting the Black Stone, moving it to its designated area. Next, the Prophet carried the Black Stone by himself and placed it in its designated position and built around it. The Quraysh used to call the Messenger of Allah `Al-Amin' even before the revelation came to him.''
Ibn Az-Zubayr rebuilds Al-Ka`bah the way the Prophet wished
Ibn Ishaq said, "During the time of the Prophet , the Ka`bah was eighteen cubits high and was covered with Egyptian linen, and they with a striped garment. Al-Hajjaj bin Yusuf was the first person to cover it with silk.'' The Ka`bah remained the same way the Quraysh rebuilt it, until it was burned during the reign of `Abdullah bin Az-Zubayr, after the year 6o H, at the end of the reign of Yazل0d bin Mu`awiyah. During that time, Ibn Az-Zubayr was besieged at Makkah. When it was burned, Ibn Az-Zubayr brought the Ka`bah down and built it upon the foundations of Ibrahim, including the Hijr in it. He also made an eastern door and a western door in the Ka`bah and placed them on ground level. He had heard his aunt `A'ishah, the Mother of the believers, narrate that the Messenger of Allah had wished that. The Ka`bah remained like this throughout his reign, until Al-Hajjaj killed Ibn Az-Zubayr and then rebuilt it the way it was before, by the order of `Abdul-Malik bin Marwan.
Muslim recorded that `Ata' said, "The House was burnt during the reign of Yazid bin Mu`awiyah, when the people of Ash-Sham raided Makkah. Ibn Az-Zubayr did not touch the House until the people came for Hajj, for he wanted to incite them against the people of Ash-Sham. He said to them, `O people! Advise me regarding the Ka`bah, should we bring it down and rebuild it, or just repair the damage it sustained' Ibn `Abbas said, `I have an opinion about this. You should rebuild the House the way it was when the people became Muslims. You should leave the stones that existed when the people became Muslims and when the Prophet was sent. ' Ibn Az-Zubayr said, `If the house of one of them gets burned, he will not be satisfied, until he rebuilds it. How about Allah's House I will invoke my Lord for three days and will then implement what I decide.' When the three days had passed, he decided to bring the Ka`bah down. The people hesitated to bring it down, fearing that the first person to climb on the House would be struck down. A man went on top of the House and threw some stones down, and when the people saw that no harm touched him, they started doing the same. They brought the House down to ground level. Ibn Az-Zubayr surrounded the site with curtains hanging from pillars, so that the House would be covered, until the building was erect. Ibn Az-Zubayr then said, `I heard `A'ishah say that the Messenger of Allah said,
(If it was not for the fact that the people have recently abandoned disbelief, and that I do not have enough money to spend on it, I would have included in the House five cubits from Al-Hijr and would have made a door for it that people could enter from, and another door that they could exit from.)
Ibn Az-Zubayr said, `I can spend on this job, and I do not fear the people.' So he added five cubits from the Hijr, which looked like a rear part for the House that people could clearly see. He then built the House and made it eighteen cubits high. He thought that the House was still short and added ten cubits in the front and built two doors in it, one as an entrance and another as an exit.
When Ibn Az-Zubayr was killed, Al-Hajjaj wrote to `Abdul-Malik bin Marwan asking him about the House and told him that Ibn Az-Zubayr made a rear section for the House. `Abdul-Malik wrote back, `We do not agree with Ibn Az-Zubayr's actions. As, for the Ka`bah's height, leave it as it is. As for what he added from the Hijr, bring it down, and build the House as it was before and close the door.' Therefore, Al-Hajjaj brought down the House and rebuilt it as it was.'' In his Sunan, An-Nasa'i collected the Hadith of the Prophet narrated from `A'ishah, not the whole story,
The correct Sunnah conformed to Ibn Az-Zubayr's actions, because this was what the Prophet wished he could do, but feared that the hearts of the people who recently became Muslim could not bear rebuilding the House. This Sunnah was not clear to `Abdul-Malik bin Marwan. Hence, when `Abdul-Malik realized that `A'ishah had narrated the Hadith of the Messenger of Allah on this subject, he said, "I wish we had left it as Ibn Az-Zubayr had made it.'' Muslim recorded that `Ubadydullah bin `Ubayd said that Al-Harith bin `Abdullah came to `Abdul-Malik bin Marwan during his reign. `Abdul-Malik said, `I did not think that Abu Khubayb (Ibn Az-Zubayr) heard from `A'ishah what he said he heard from her.' Al-Harith said, `Yes he did. I heard the Hadith from her.' `Abdul-Malik said, `You heard her say what' He said, `She said that the Messenger of Allah said,
(Your people rebuilt the House smaller. Had it not been for the fact that your people are not far from the time of Shirk, I would add what was left outside of it. If your people afterwards think about rebuilding it, let me show you what they left out of it.) He showed her around seven cubits.'
One of the narrators of the Hadith, Al-Walid bin `Ata', added that the Prophet said,
(I would have made two doors for the House on ground level, one eastern and one western. Do you know why your people raised its door above ground level) She said, `No.' He said, (To allow only those whom they wanted to enter it. When a man whom they did not wish to enter the House climbed to the level of the door, they would push him down)
`Abdul-Malik then said, `You heard `A'ishah say this Hadith' He said, `Yes.' `Abdul-Malik said, `I wish I left it as it was.''
An Ethiopian will destroy the Ka`bah just before the Last Hour
The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,
(The Ka`bah will be destroyed by Dhus-Sawiqatayn (literally, a person with two lean legs) from Ethiopia.)
Also, Ibn `Abbas said that the Prophet said,
(As if I see him now: a black person with thin legs plucking the stones of the Ka`bah one after another.) Al-Bukhari recorded this Hadith.
Imam Ahmad bin Hanbal recorded in his Musnad that `Abdullah bin `Amr bin Al-`As said that he heard the Messenger of Allah say,
(Dhus-Sawiqatayn from Ethiopia will destroy the Ka`bah and will loot its adornments and cover. It is as if I see him now: bald, with thin legs striking the Ka`bah with his axe).
This will occur after the appearance of Gog and Magog people. Al-Bukhari recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said,
(There will be Hajj and `Umrah to the House after the appearance of Gog and Magog people.)
9) The Story of the Dead People
Ibn Abu Hatim related that Ibn `Abbas said that these people mentioned herein, were the residents of a village called Dawardan. `Ali bin `Asim said that they were from Dawardan, a village several miles away from Wasit (in Iraq).
In his Tafsir, Waki` bin Jarrah said that Ibn `Abbas commented,
(Did you (O Muhammad ) not think of those who went forth from their homes in thousands, fearing death) that they were four thousand persons who escaped the plague (that broke out in their land). They said, "We should go to a land that is free of death!'' When they reached a certain area, Allah said to them:
("Die.'') and they all died. Afterwards, one of the Prophets passed by them and supplicated to Allah to resurrect them and Allah brought them back to life. So, Allah stated:
(Did you (O Muhammad ) not think of those who went forth from their homes in the thousands, fearing death)
Furthermore, several scholars among the Salaf said that these people were the residents of a city during the time of the Children of Israel. The weather in their land did not suit them and an epidemic broke out. They fled their land fearing death and took refuge in the wilderness. They later arrived at a fertile valley and they filled what is between its two sides. Then Allah sent two angels to them, one from the lower side and the other from the upper side of the valley. The angels screamed once and all the people died instantly, just as the death of one man. They were later moved to a different place, where walls and graves were built around them. They all perished, and their bodies rotted and disintegrated. Long afterwards, one of the Prophets of the Children of Israel, whose name was Hizqil (Ezekiel), passed by them and asked Allah to bring them back to life by his hand. Allah accepted his supplication and commanded him to say, "O rotted bones, Allah commands you to come together.'' The bones of every body were brought together. Allah then commanded him to say, "O bones, Allah commands you to be covered with flesh, nerves and skin.'' That also happened while Hizqil was watching. Allah then commanded him to say, "O souls, Allah commands you to return, each to the body that it used to inhabit.'' They all came back to life, looked around and proclaimed, "All praise is due to You (O Allah!) and there is no deity worthy of worship except You.'' Allah brought them back to life after they had perished long ago.
We should state that bringing these people back to life is a clear proof that physical resurrection shall occur on the Day of Resurrection. This is why Allah said:
(Truly, Allah is full of bounty to mankind,) meaning, in that He shows them His great signs, sound proofs and clear evidences. Yet,
(but most men thank not.) as they do not thank Allah for what He has given them with in their worldly life and religious affairs.
The story of the dead people (2:244 above) also indicates that no caution can ever avert destiny and that there is no refuge from Allah, but to Allah Himself. These people departed from their land fleeing the epidemic and seeking to enjoy a long life. What they earned was the opposite of what they sought, as death came quickly and instantaneously and seized them all.
There is an authentic Hadith that Imam Ahmad reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab once went to Ash-Sham (Syria). When he reached the area of Sargh, he was met by the commanders of the army: Abu `Ubaydah bin Jarrah and his companions. They told him that the plague had broken out in Ash-Sham. The Hadith then mentioned that `Abdur-Rahman bin `Awf, who was away attending to some of his affairs, came and said, "I have knowledge regarding this matter. I heard Allah's Messenger say:
(If it (the plague) breaks out in a land that you are in, do not leave that land to escape from it. If you hear about it in a land, do not enter it.)
`Umar then thanked Allah and went back. This Hadith is also reported in the Sahihayn.
10) The Story of the Jinns listening to the Qur'an
Imam Ahmad recorded from Az-Zubayr that he commented on the Ayah
(And (remember) when We sent towards you a group of the Jinn, to listen to the Qur''an.) "They were at a place called Nakhlah while Allah''s Messenger was performing the `Isha'' prayer, and
(they crowded on top of each other to hear him.) (72:19)'''' Sufyan said, "They stood on top of each other like piled wool.'''' Ahmad was alone in recording this. Imam Ahmad and the famous Imam, Al-Hafiz Abu Bakr Al-Bayhaqi in his book Dala''il An-Nubuwwah, both recorded that Ibn `Abbas, may Allah be pleased with him, said, "Allah''s Messenger never recited Qur''an to the Jinns, nor did he see them. Allah''s Messenger was heading with a group of his Companions towards the `Ukaz market. At that time, the devils had been prevented from eavesdropping on the news of the heavens, and they were being attacked by burning flames (whenever they tried to listen). When the devils went back to their people, they asked them what happened to them, and they answered, `We have been prevented from eavesdropping on the news of the heavens, and burning flames now attack us.'' Their people told them, `You have only been prevented from eavesdropping on the information of the heavens because of something (major) that has happened. So go all over the earth, east and west, and see what is it that has obstructed you from eavesdropping on the news of the heavens.'' Thus they traveled all over the earth, east and west, seeking that which had obstructed them from eavesdropping on the news of the heavens. A group of them went towards Tihamah, and found Allah''s Messenger while he was at a place called Nakhlah along the way to the `Ukaz market. He was leading his Companions in the Fajr prayer. When the Jinns heard the recitation of the Qur''an, they stopped to listen to it, and then they said: `By Allah! This is what has prevented you from eavesdropping on the news of the heavens.'' Then they returned to their people and told them: `Our people! We certainly have heard an amazing recitation (the Qur''an), it guides to the right path. So we have believed in it, and we will join none in worship with our Lord.'' So Allah revealed to His Prophet ,
(Say: It has been revealed to me that a group of Jinns have listened (to the Qur''an).) (72:19) Thus, what was revealed to him was only the saying of the Jinns.'''' Al-Bukhari recorded a similar narration, and Muslim recorded it (as it is here). At-Tirmidhi also recorded it, as did An-Nasa''i in his Tafsir. `Abdullah bin Mas`ud reported that the Jinns came down upon the Prophet while he was reciting the Qur''an at a place called Nakhlah. When they heard him,
(They said: "Listen quietly'') meaning, hush! They were nine in number, and one of them was called Zawba`ah. So Allah revealed,
(And when We sent toward you a group of Jinns, to listen to the Qur''an. When they attended it, they said: "Listen quietly!'''' And when it was concluded, they returned to their people as warners.) until His saying:
( manifest error.) Thus, this report along with the above one by Ibn `Abbas, may Allah be pleased with him, indicate that Allah''s Messenger was not aware of the presence of the Jinns at that time. They only listened to his recitation and went back to their people. Later on, they came to him in groups, one party after another, and one group after another. As for Allah''s saying,
(they returned to their people as warners.) It means that they went back to their people and warned them about what they heard from Allah''s Messenger . This is similar to Allah''s saying,
(...that they may obtain understanding in religion and warn their people when they return to them, so that they might be cautious (of evil).) (9:122) This Ayah has been used as evidence that the Jinns have warners from among themselves, but no Messengers. There is no doubt that Allah did not send Messengers from among the Jinns, because He says,
(And We did not send before you as Messengers any but men, to whom We revealed from among the people of cities.) (12:109) And Allah says,
(And We never sent before you any of the Messengers but verily they ate food and walked in the markets.) (25:20) And He says about Ibrahim Al-Khalil, upon him be peace,
(...And We placed in his descendants prophethood and Scripture.)(29:27) Thus, every Prophet whom Allah sent after Ibrahim was from his offspring and progeny. As for Allah''s saying in Surat Al-An`am,
(O company of Jinns and human beings! Did there not come to you Messengers from among you) (6:130) It only applies to the two kinds collectively, but specifically pertains to just one of them, which is the human. This is like Allah''s saying,
(From both of them (salty and fresh waters) emerge pearl and Marjan.) (55:22) Although He said "both of them'''' this applies to only one of the two types of water (the salty water). Allah then explains how the Jinns warned their people. He says,
(They said: "O our people! Verily, we have heard a Book sent down after Musa...'''') They did not mention `Isa, peace be upon him, because the Injil that was revealed to him contained admonitions and exhortations, but very few permissions or prohibitions. Thus, it was in reality like a complement to the legislation of the Tawrah, the Tawrah being the reference. That is why they said, "Sent down after Musa.'''' This is also the way that Waraqah bin Nawfal spoke when the Prophet told him about his first meeting with Jibril, An-Namus, peace be upon him. He said: "Very good, very good! This is (the angel) that used to come to Musa. I wish that I was still a young man (to support you).''''
(confirming what came before it,) meaning, the Scriptures that were revealed before it to the previous Prophets. They then said,
(it guides to the truth) means in belief and information.
(and to the straight path.) which means, in deeds. For verily, the Qur''an contains two things: information and commandments. Its information is true, and its commandments are all just, as Allah says,
(And the Word of Your Lord has been fulfilled in truth and in justice.) (6:115) Allah says,
(It is He Who has sent His Messenger with the guidance and the religion of truth.) (9:122) The guidance is the beneficent knowledge, and the religion of truth means the righteous good deeds. Thus, the Jinns said,
(it guides to the truth) in matters of belief,
(and to the straight path.) meaning, in regard to actions.
(O our people! Respond to Allah''s Caller,) This is proof that Muhammad has been sent to both the human beings and the Jinns. Thus, Allah says,
(Respond to Allah''s Caller and believe in him.) Then Allah says,
(He will then forgive you some of your sins,) Some scholars say that "some'''' here is auxiliary, but this is questionable since it is rarely used to strengthen an affirmative meaning. Others say that it means partial forgiveness.
(and protect you from a painful torment.) meaning, He will protect you from His painful punishment. Then Allah informs that they said,
(And whosoever does not respond to Allah''s Caller, he cannot escape on earth,) meaning, Allah''s power encompasses him and surrounds him.
(and he will not have besides Allah any protectors.) meaning, no one can protect him against Allah.
(Those are in manifest error. ) This is a threat and warning. Thus, those Jinns called their people with encouragement and warning. Because of this, many of the Jinns took heed and came to Allah''s Messenger in successive delegations; and verily, Allah is worthy of all praise and gratitude, and Allah knows best.
11) The Story of the murdered Israeli Man and the Cow
Allah the mighty the majastic says in the Holy Quran, (67. And (remember) when Musa said to his people: "Verily, Allah commands you that you slaughter a cow.'' They said, "Do you make fun of us'' He said, "I take Allah's refuge from being among Al-Jahilin (the ignorant or the foolish).'')
Allah said, `O Children of Israel! Remember how I blessed you with miracle of the cow that was the means for discovering the identity of the murderer, when the murdered man was brought back to life.'
Ibn Abi Hatim recorded `Ubaydah As-Salmani saying, "There was a man from among the Children of Israel who was impotent. He had substantial wealth, and only a nephew who would inherit from him. So his nephew killed him and moved his body at night, placing it at the doorstep of a certain man. The next morning, the nephew cried out for revenge, and the people took up their weapons and almost fought each other. The wise men among them said, `Why would you kill each other, while the Messenger of Allah is still among you' So they went to Musa and mentioned the matter to him and Musa said,
("Verily, Allah commands you that you slaughter a cow.'' They said, "Do you make fun of us'' He said, "I take Allah's refuge from being among Al-Jahilin (the ignorant or the foolish)).'' "Had they not disputed, it would have been sufficient for them to slaughter any cow. However, they disputed, and the matter was made more difficult for them, until they ended up looking for the specific cow that they were later ordered to slaughter. They found the designated cow with a man, only who owned that cow. He said, `By Allah! I will only sell it for its skin's fill of gold.' So they paid the cow's fill of its skin in gold, slaughtered it and touched the dead man with a part of it. He stood up, and they asked him, `Who killed you' He said, `That man,' and pointed to his nephew. He died again, and his nephew was not allowed to inherit him. Thereafter, whoever committed murder for the purpose of gaining inheritance was not allowed to inherit.'' Ibn Jarir reported something similar to that. Allah knows best.
(68. They said, "Call upon your Lord for us that He may make plain to us what it is!'' He said, "He says, `Verily, it is a cow neither too old nor too young, but (it is) between the two conditions', so do what you are commanded.'') (69. They said, "Call upon your Lord for us to make plain to us its colour.'' He said, "He says, `It is a yellow cow, bright in its colour, pleasing the beholders.' '') (70. They said, "Call upon your Lord for us to make plain to us what it is. Verily, to us all cows are alike. And surely, if Allah wills, we will be guided.'') (71. He (Musa) said, "He says, `It is a cow neither trained to till the soil nor water the fields, sound, having no blemish in it.' '' They said, "Now you have brought the truth.'' So they slaughtered it though they were near to not doing it.)
The Stubbornness of the Children of Israel regarding the Cow; Allah made the Matter difficult for Them
Allah mentioned the stubbornness of the Children of Israel and the many unnecessary questions they asked their Messengers. This is why when they were stubborn, Allah made the decisions difficult for them. Had they slaughtered a cow, any cow, it would have been sufficient for them, as Ibn `Abbas and `Ubaydah have said. Instead, they made the matter difficult, and this is why Allah made it even more difficult for them. They said,
(Call upon your Lord for us that He may make plain to us what it is!), meaning, "What is this cow and what is its description'' Musa said,
(He says, `Verily, it is a cow neither too old nor too young'), meaning, that it is neither old nor below the age of breeding. This is the opinion of Abu Al-`Aliyah, As-Suddi, Mujahid, `Ikrimah, `Atiyah Al-`Awfi, `Ata', Al-Khurasani, Wahb bin Munabbih, Ad-Dahhak, Al-Hasan, Qatadah and Ibn `Abbas. Ad-Dahhak reported that Ibn `Abbas said that,
(But (it is) between the two conditions) means, "Neither old nor young. Rather, she was at the age when the cow is strongest and fittest.'' In his Tafsir Al-`Awfi reported from Ibn `Abbas that,
(bright in its colour) "A deep yellowish white.''
As-Suddi said,
(pleasing the beholder) meaning, that it pleases those who see it. This is also the opinion of Abu Al-`Aliyah, Qatadah and Ar-Rabi` bin Anas. Furthermore, Wahb bin Munabbih said, "If you look at the cow's skin, you will think that the sun's rays radiate through its skin.'' The modern version of the Tawrah mentions that the cow in the Ayah was red, but this is an error. Or, it might be that the cow was so yellow that it appeared blackish or reddish in color. Allah's knows best.
(Verily, to us all cows are alike) this means, that since cows are plentiful, then describe this cow for us further,
(And surely, if Allah wills) and if you further describe it to us,
(we will be guided.)
(He says, `It is a cow neither trained to till the soil nor water the fields') meaning, it is not used in farming, or for watering purposes. Rather, it is honorable and fair looking. `Abdur-Razzaq said that Ma`mar said that Qatadah said that,
(sound) means, "The cow does not suffer from any defects.'' This is also the opinion of Abu Al-`Aliyah and Ar-Rabi`. Mujahid also said that the Ayah means the cow is free from defects. Further, `Ata' Al-Khurasani said that the Ayah means that its legs and body are free of physical defects.
Also, Ad-Dahhak said that Ibn `Abbas said that the Ayah,
(So they slaughtered it though they were near to not doing it) means, "They did not want to slaughter it.''
This means that even after all the questions and answers about the cow's description, the Children of Israel were still reluctant to slaughter the cow. This part of the Qur'an criticized the Children of Israel for their behavior, because their only goal was to be stubborn, and this is why they nearly did not slaughter the cow. Also, `Ubaydah, Mujahid, Wahb bin Munabbih, Abu Al-`Aliyah and `Abdur-Rahman bin Zayd bin Aslam said, "The Jews bought the cow with a large amount of money.'' There is a difference of opinion over this.
(72. And (remember) when you killed a man and disagreed among yourselves as to the crime. But Allah brought forth that which you were Taktumun.) (73. So We said: "Strike him (the dead man) with a piece of it (the cow).'' Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, etc.) so that you may understand.)
Bringing the murdered Man back to Life
Al-Bukhari said that,
(And disagreed among yourselves as to the crime) means, "Disputed.''
This is also the Tafsir of Mujahid. `Ata' Al-Khurasani and Ad-Dahhak said, "Disputed about this matter.'' Also, Ibn Jurayj said that,
(And (remember) when you killed a man and disagreed among yourselves as to the crime) means, some of them said, "You killed him,'' while the others said, "No you killed him.'' This is also the Tafsir of `Abdur-Rahman bin Zayd bin Aslam. Mujahid said that,
(But Allah brought forth that which you were Taktumun) means, "what you were hiding.''
Allah said,
(So We said: "Strike him (the dead man) with a piece of it (the cow)'') meaning, "any part of the cow will produce the miracle (if they struck the dead man with it).'' We were not told which part of the cow they used, as this matter does not benefit us either in matters of life or religion. Otherwise, Allah would have made it clear for us. Instead, Allah made this matter vague, so this is why we should leave it vague. Allah's statement,
(Thus Allah brings the dead to life) means, "They struck him with it, and he came back to life.'' This Ayah demonstrates Allah's ability in bringing the dead back to life. Allah made this incident proof against the Children of Israel that the Resurrection shall occur, and ended their disputing and stubbornness over the dead person.
Allah mentioned His bringing the dead back to life in five instances in Surat Al-Baqarah. First Allah said,
(Then We raised you up after your death). He then mentioned the story about the cow. Allah also mentioned the story of those who escaped death in their land, while they were numbering in the thousands. He also mentioned the story of the Prophet who passed by a village that was destroyed, the story of Abraham and the four birds, and the land that comes back to life after it has died. All these incidents and stories alert us to the fact that bodies shall again become whole, after they were rotten. The proof of Resurrection is also reiterated in Allah's statement,
(And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof. And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein. So that they may eat of the fruit thereof ـ and their hands made it not. Will they not then give thanks) (36:33-35).
12) The Three, Whose Decision was deferred by the Messenger of Allah
Imam Ahmad recorded that `Abdullah bin Ka`b bin Malik, who used to guide Ka`b after he became blind, said that he heard Ka`b bin Malik narrate his story when he did not join the battle of Tabuk with the Messenger of Allah . Ka`b bin Malik said, "I did not remain behind Allah's Messenger in any battle that he fought except the battle of Tabuk. I failed to take part in the battle of Badr, but Allah did not admonish anyone who did not participate in it, for in fact, Allah's Messenger had gone out in search of the caravan of Quraysh, until Allah made the Muslims and their enemies meet without any appointment. I witnessed the night of Al-`Aqabah pledge with Allah's Messenger when we pledged for Islam, and I would not exchange it for the Badr Battle, even though the Badr Battle is more popular among the people than the `Aqabah pledge. As for my news of this battle of Tabuk, I was never stronger or wealthier than I was when I remained behind Allah's Messenger in that battle. By Allah, never had I two she-camels before, but I did at the time of that battle. Whenever Allah's Messenger wanted to go to a battle, he used to hide his intention by referring to different battles, until it was the time of that battle (of Tabuk) which Allah's Messenger fought in intense heat, facing a long journey, the desert, and the great number of enemy soldiers. So the Prophet clearly announced the destination to the Muslims, so that they could prepare for their battle, and he told them about his intent. Allah's Messenger was accompanied by such a large number of Muslims that they could not be listed in a book by name, nor registered.'' Ka`b added, "Any man who intended not to attend the battle would think that the matter would remain hidden, unless Allah revealed it through divine revelation. Allah's Messenger fought that battle at a time when the fruits had ripened and the shade was pleasant, and I found myself inclined towards that. Allah's Messenger and his Companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, `I can do that if I want.' So I kept on delaying it every now and then until the people were prepared, and Allah's Messenger , and the Muslims along with him, departed. But I had not prepared anything for my departure. I said, `I will prepare myself (for departure) one or two days after him, and then join them.' In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again, the next morning, I went out to get ready but returned without doing anything. Such was the case with me until they hurried away and I missed the battle. Even then I intended to depart to catch up to them. I wish I had done so! But such was not the case. So, after the departure of Allah's Messenger , whenever I went out and walked among the people (who remained behind), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allah had excused. Allah's Messenger did not remember me until he reached Tabuk. So while he was sitting among the people in Tabuk, he said,
«مَا فَعَلَ كَعْبُ بْنُ مَالِكٍ؟»
(What did Ka`b bin Malik do) A man from Banu Salimah said, `O Allah's Messenger! He has been stopped by his two Burdah (garments) and looking at his own flanks with pride.' Mu`adh bin Jabal said, `What a bad thing you have said! By Allah! O Allah's Messenger! We know nothing about him but that which is good.' Allah's Messenger kept silent.''' Ka`b bin Malik added, "When I heard that Allah's Messenger was on his way back to Al-Madinah, I was overcome by concern and began to think of false excuses. I said to myself, `How can I escape from his anger tomorrow' I started looking for advice from wise members of my family in this matter. When it was said that Allah's Messenger had approached (Al-Madinah) all evil and false excuses abandoned my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth. Allah's Messenger arrived in the morning, and whenever he returned from a journey, he used to visit the Masjid first, and offer a two Rak`ah prayer, then sit for the people. So when he had done all that (this time), those who failed to join the battle came and started offering (false) excuses and taking oaths before him. They were over eighty men. Allah's Messenger accepted the excuses they expressed outwardly, asked for Allah's forgiveness for them and left the secrets of their hearts for Allah to judge. Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said,
«تَعَال»
(Come) So I came walking until I sat before him. He said to me,
«مَاخَلَّفَكَ أَلَمْ تَكُنْ قَدْ اشْتَرَيْتَ ظَهْرًا»
(What stopped you from joining us Had you not purchased an animal for carrying you) I answered, `Yes, O Allah's Messenger! By Allah, if I were sitting before any person from among the people of the world other than you, I would have escaped from his anger with an excuse. By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if I tell you a lie today to seek your favor, Allah would surely make you angry with me in the near future. But if I tell you the truth, though you will get angry because of it, I hope for Allah's forgiveness. By Allah, I had never been stronger or wealthier than I was when I remained behind you. ' Allah's Messenger said,
«أَمَّا هَذَا فَقَدْ صَدَقَ فَقُمْ حَتَّى يَقْضِي اللهُ فِيك»
(As regards to this man, he has surely told the truth. So get up until Allah decides your case.) I got up, and many men of Banu Salimah followed me and said to me, `By Allah, we never witnessed you commit any sin before this! Surely, you failed to offer an excuse to Allah's Messenger like the others who did not join him. The invocation of Allah's Messenger to Allah to forgive you would have been sufficient for your sin.' By Allah, they continued blaming me so much that I intended to return (to the Prophet ) and accuse myself of having told a lie, but I said to them, `Is there anybody else who has met the same end as I have' They replied, `Yes, there are two men who have said the same thing as you have, and to both of them was given the same order as given to you.' I said, `Who are they' They replied, `Murarah bin Ar-Rabi` Al-`Amiri and Hilal bin Umayyah Al-Waqifi.' They mentioned to me two pious men who had attended the battle of Badr and in whom there was an example for me. So I did not change my mind when they mentioned them to me. Allah's Messenger forbade all the Muslims from talking to us, the three aforesaid persons, out of all those who remained behind for that battle. So we kept away from the people and they changed their attitude towards us until the very land (where I lived) appeared strange to me as if I did not know it. We remained in that condition for fifty nights. As for my two companions, they remained in their houses and kept on weeping, but I was the youngest and the firmest of them. So I would go out and attend the prayer along with the Muslims and roam the markets, but none would talk to me. I would come to Allah's Messenger and greet him while he was sitting in his gathering after the prayer, and I would wonder whether he even moved his lips in return of my greeting or not. Then I would offer my prayer near him and look at him carefully.
When I was busy with my prayer, he would turn his face towards me, but when I turned my face to him, he would turn his face away from me. When this harsh attitude and boycott of the people continued for a long time, I walked until I scaled the wall of the garden of Abu Qatadah who was my cousin and the dearest person to me. I offered my greeting to him. By Allah, he did not return my greetings. I said, `O Abu Qatadah! I beseech you by Allah! Do you know that I love Allah and His Messenger' He kept quiet. I asked him again, beseeching him by Allah, but he remained silent. I asked him again in the Name of Allah and he said, `Allah and His Messenger know better.' Thereupon my eyes flowed with tears and I returned and jumped over the wall. tWhile I was walking in the market of Al-Madinah, suddenly I saw that a Nabatean from Ash-Sham came to sell his grains in Al-Madinah, saying, `Who will lead me to Ka`b bin Malik' The people began to point (me) out for him, until he came to me and handed me a letter from the king of Ghassan (who ruled Syria for Caesar), for I knew how to read and write. In that letter, the following was written: `To proceed, I have been informed that your friend (the Prophet) has treated you harshly. Anyhow, Allah does not make you live in a place where you feel inferior and your right is lost. So, join us, and we will console you.' When I read it, I said to myself, `This is also a sort of test.' I took the letter to the oven and made a fire burning it. When forty out of the fifty nights elapsed, behold! There came to me a messenger of Allah's Messenger saying `Allah's Messenger orders you to keep away from your wife.' I said, `Should I divorce her; or else what should I do' He said, `No, only keep aloof from her and do not mingle with her.' The Prophet sent the same message to my two fellows. I said to my wife, `Go to your parents and remain with them until Allah gives His verdict in this matter.''' Ka`b added, "The wife of Hilal bin Umayyah came to Allah's Messenger and said, `O Allah's Messenger! Hilal bin Umayyah is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him' He said,
«لَا وَلَكِنْ (لَا يَقْرَبَكَ)»
(`No (you can serve him), but he should not come near you [sexually]).' She said, `By Allah! He has no desire for anything. By Allah, he has never ceased weeping since his case began until this day of his.' On that, some of my family members said to me, `Will you also ask Allah's Messenger to permit your wife (to serve you) as he has permitted the wife of Hilal bin Umayyah to serve him' I said, `By Allah, I will not ask permission of Allah's Messenger regarding her, for I do not know what Allah's Messenger would say if I asked him to permit her (to serve me) while I am a young man.' We remained in that state for ten more nights, until the period of fifty nights was completed, starting from the time when Allah's Messenger prohibited the people from talking to us. When I had finished the Fajr prayer on the fiftieth morning on the roof of one of our houses, while sitting in the condition in which Allah described (in the Qur'an): my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness. There I heard the voice of a man who had ascended the mountain of Sal` calling with his loudest voice, `O Ka`b bin Malik! Be happy (by receiving good tidings).' I fell down in prostration before Allah, realizing that relief has come with His forgiveness for us. Allah's Messenger announced the acceptance of our repentance by Allah after Fajr prayer. The people went out to congratulate us. Some bearers of good news went to my two companions, a horseman came to me in haste, while a man from Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When the man whose voice I had heard, came to me conveying the good news, I took off my garments and dressed him with them; and by Allah, I owned no other than them on that day. Then I borrowed two garments, wore them and went to Allah's Messenger . The people started receiving me in batches, congratulating me on Allah's acceptance of my repentance, saying, `We congratulate you on Allah's acceptance of your repentance.''' Ka`b further said, "When I entered the Masjid, I saw Allah's Messenger sitting in the Masjid with the people around him. Talhah bin `Ubaydullah swiftly came to me, shook my hands and congratulated me. By Allah, none of the Muhajirun got up for me except Talhah; I will never forget Talhah for this.'' Ka`b added, "When I greeted Allah's Messenger , his face was bright with joy. He said,
«أَبْشِرْ بَخَيْرِ يَومٍ مَرَّ عَلَيْكَ مُنْذُ وَلَدَتْكَ أُمُّك»
(`Be happy with the best day you have ever seen since your mother gave birth to you.) I said to the Prophet, `Is this forgiveness from you or from Allah' He said,
«لَا بَلْ مِنْ عِنْدِ الله»
(No, it is from Allah). Whenever Allah's Messenger became happy, his face would shine as if it was a piece of the moon, and we all knew that characteristic of him. When I sat before him, I said, `O Allah's Messenger! Because of the acceptance of my repentance I will give up all my wealth as alms for the sake of Allah and His Messenger.' Allah's Messenger said,
«أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ فَهْوَ خَيْرٌ لَك»
(Keep some of your wealth, as it will be better for you). I said, `So I will keep my share from Khaybar with me.' I added, `O Allah's Messenger! Allah has saved me for telling the truth; so it is part of my repentance not to tell but the truth as long as I am alive.' By Allah, I do not know of any Muslim, whom Allah has helped to tell the truth more than I. Ever since I have mentioned the truth to Allah's Messenger , I have never intended to tell a lie, until today. I hope that Allah will also save me (from telling lies) the rest of my life. So Allah revealed the Ayah,
(Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress, after the hearts of a party of them had nearly deviated, but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful. And the three who stayed behind, until for them the earth, vast as it is, was straitened and their souls were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them, that they might beg for His pardon. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. O you who believe! Have Taqwa of Allah, and be with those who are true (in words and deeds).) Ka`b said; "By Allah! Allah has never bestowed upon me, apart from His guiding me to Islam, a greater blessing than the fact that I did not tell a lie to Allah's Messenger which would have caused me to perish, just as those who had told a lie have perished. Allah described those who told lies with the worst descriptions He ever attributed to anyone. Allah said,
(They will swear by Allah to you when you return to them, that you may turn away from them. So turn away from them. Surely, they are Rijs (impure), and Hell is their dwelling place -- a recompense for that which they used to earn. They swear to you that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are rebellious.) Ka`b added, "We, the three persons, differed altogether from those whose excuses Allah's Messenger accepted when they swore to him. He took their pledge and asked Allah to forgive them, but Allah's Messenger left our case pending until Allah gave us His judgement about it. As for that Allah said,
(And (He did forgive also) the three who stayed behind...) What Allah said does not discuss our failure to take part in the battle, but to the deferment of making a decision by the Prophet about our case, in contrast to the case of those who had taken an oath before him, and he excused them by accepting their excuses.'' This is an authentic Hadith collected in the Two Sahihs (Al-Bukhari and Muslim) and as such, its authenticity is agreed upon. This Hadith contains the explanation of this honorable Ayah in the best, most comprehensive way. Similar explanation was given by several among the Salaf. For instance, Al-A`mash narrated from Abu Sufyan, from Jabir bin `Abdullah about Allah's statement,
(And (He did forgive also) the three who stayed behind...) "They are Ka`b bin Malik, Hilal bin Umayyah and Murarah bin Ar-Rabi`, all of them from the Ansar.''
13) Barsisa the Worshiper (The Renegade)
Allah the Almighty says in His Glorious Qur’an: {(Their allies deceived them) like Shaitan (Satan), when he says to man: “Disbelieve in Allah.” But when (man) disbelieves in Allah, Shaitan (Satan) says: “I am free of you, I fear Allah, the Lord of the `Alamin (mankind, jinn and all that exists)!” So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimun (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness)}. (Al-Hashr 16-17)
Ibn Jarir said that `Abdullah Ibn Mas`ud interpreted the above Qur’anic verse. Ibn Mas`ud (may Allah be pleased with him) said: Once, there was a woman grazing sheep and goats. She had four brothers. She (for some reason) used to spend the night at a monk’s cell. The monk committed fornication with her and she got pregnant. Satan came to him and said: Kill the woman and then bury her, for you are a reputable and highly respected man. (That is, don’t risk your own reputation for such a simple woman). The monk killed her and then buried her. Thereupon, Satan visited her four brothers in a dream while they were asleep and said to them: The monk committed fornication with your sister, and because she got pregnant, he killed her and buried her in such-and-such location. In the morning, one of them said: By Allah! Last night I dreamed of something and I do not know whether to relate it to you or just keep it to myself. They said: Relate it to us. He did so and one of them said: By Allah! I saw the same dream. Another said the same. And the fourth one said the same thing. They agreed that there must be something serious about that dream. They went to the king and appealed for his help against the monk. The king’s troops came to arrest him and he was taken away. On the way, Satan came to the monk (and whispered in his ears): I set you up. No one else can save you from this. Prostrate yourself before me just for once and in return, I will save you from this. Thereupon, the monk prostrated himself before Satan. When they presented themselves before the king, Satan said to him: I am free of you! Finally, the monk was killed.
The same story was narrated by the Leader of the Believers, `Ali Ibn Abi Talib (may Allah be pleased with him) with another wording. Ibn Jarir said: I was told by Khallad Ibn Aslam, on the authority of An-Nadr Ibn Shamil after Shu`bah, after Abu Ishaq, after `Abdullah Ibn Nahik saying: I heard `Ali as saying: A monk worshiped Allah Alone for sixty years. Satan exerted himself to seduce him, but could not. He went to a woman and touched her with evil (maddened her). The woman had brothers who were visited by Satan, who told them to take her to that monk to receive treatment and cure. They took her to the monk and he treated her. Afterwards, she stayed for a while at his cell (house).
One day, he was attracted to her and he committed fornication with her. She got pregnant and he killed her (to conceal his first crime). Her brothers came (after knowing the matter) and Satan appeared again to the monk and said: I am your friend, I did not find a solution or way to mislead you, but (finally) I set you up. So, obey me and I will save you from this. Prostrate yourself before me and you will be saved. The monk did so. Then, Satan said: {“I am free of you, I fear Allah, the Lord of the `Alamin (mankind, jinn and all that exists)!”}. (Al-Hashr 16) This is the interpretation of Allah’s Saying: {(Their allies deceived them) like Shaitan (Satan), when he says to man: “Disbelieve in Allah.” But when (man) disbelieves in Allah, Shaitan (Satan) says: “I am free of you, I fear Allah, the Lord of the `Alamin (mankind, jinn and all that exists)!” So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimun (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness)}. (Al-Hashr 16-17)
14) Bilqis(Queen of Sheba)
Allah the Almighty says:
{He inspected the birds, and said: "What is the matter that I see not the hoopoe? Or is he among the absentees? "I will surely punish him with a severe torment, or slaughter him, unless he brings me a clear reason." But the hoopoe stayed not long: he (came up and) said: "I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba' (Sheba) with true news." "I found a woman ruling over them: she has been given all things that could be possessed by any ruler of the earth, and she has a great throne. I found her and her people worshipping the sun instead of Allah, and Shaitan (Satan) has made their deeds fair-seeming to them, and has barred them from (Allah's) Way: so they have no guidance." [As Shaitan (Satan) has barred them from Allah's Way] so they do not worship (prostrate themselves before) Allah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allah, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne! [Sulaiman (Solomon)] said: "We shall see whether you speak the truth or you are (one) of the liars."Go you with this letter of mine, and deliver it to them, then draw back from them, and see what (answer) they return." She said: "O chiefs! Verily! Here is delivered to me a noble letter. "Verily it is from Sulaiman (Solomon), and verily, it (reads): In the Name of Allah, the Most Gracious, the Most Merciful: "Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission). She said: "O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me (and give me your opinions)." They said: "We have great strength, and great ability for war, but it is for you to command: so think over what you will command." She said: "Verily kings, when they enter a town (country), they despoil it and make the most honorable amongst its people the lowest. And thus they do. "But verily! I am going to send him a present, and see with what (answer) the Messengers return." So when (the messengers with the present) came to Sulaiman (Solomon), he said: "Will you help me in wealth? What Allah has given me is better than that which He has given you! Nay, you rejoice in your gift!" [Then Sulaiman (Solomon) said to the chief of her messengers who brought the present]: "Go back to them. We verily shall come to them with hosts that they cannot resist, and we shall drive them out from there in disgrace, and they will be abased." He said: "O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience?" A`Ifrit (strong one) from the jinn said: I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work." One with whom was knowledge of the Scripture said: "I will bring it to you within the twinkling of an eye!" Then when he [Sulaiman (Solomon)] saw it placed before him, he said: "This is by the Grace of my Lord -to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for (the good of) his own self, and whoever is ungrateful, (he is ungrateful only for the loss of his own self. Certainly my Lord is Rich (Free of all needs), Bountiful." He said: "Disguise her throne for her that we may see whether she will be guided (to recognize her throne), or she will be one of those not guided." So when she came, it was said (to her): "Is your throne like this?" She said: "(It is) as though it were the very same." And [Sulaiman (Solomon)] said: "Knowledge was bestowed on us before her, and we were submitted to Allah (in Islam as Muslims before her)." And that which she used to worship besides Allah has prevented her (from Islam), for she was ofa disbelieving people. It was said to her: "Enter As-Sarh" (a glass surface with water underneath it or a palace): but when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs. (Sulaiman (Solomon)) said: "Verily, it is a Sarh (a glass surface with water underneath it or a palace)." She said: "My Lord! Verily, I have wronged myself, and I submit [in Islam, together with Sulaiman (Solomon)] to Allah, the Lord of the `Alamin (mankind, jinn and all that exists)}. (An-Naml. 20-44)
Allah the Almighty narrates what had happened between Sulaiman and the hoopoe. All kinds of birds had pioneers or chosen ones who were charged with certain tasks and who periodically attend themselves before Sulaiman, as a habit of the troops with their kings. Ibn `Abbas (May Allah be pleased with him) and others mentioned that the mission of the hoopoe was to search for water in deserts and barren areas. Indeed, the hoopoe has the ability -as granted by Allah the Almighty -to see and identify the locations of underground waters. Sulaiman's hoopoe used to search for underground water and then to lead his troops thereto; they dig the land to get the water out and use it in fulfilling their needs.
One day, Sulaiman (Peace be upon him) wanted the hoopoe, he missed him and did not find him in his appointed position so, he said: {What is the matter that I see not the hoopoe? Or is he among the absentees?} i.e. he is not here, or I can not see him. {I will surely punish him with a severe torment} Sulaiman (Peace be upon him) threatened that he would punish him with some kind of penalty; {or slaughter him, unless he brings me a clear reason} i.e. a clear excuse that may save him from my punishment. Allah the Almighty says: {But the hoopoe stayed not long} i.e. his absence was not so long, then {he (came up and) said} to Sulaiman (Peace be upon him) {I have grasped (the knowledge of a thing) which you have not grasped} i.e. I got to know that which you did not; {and I have come to you from Saba' (Sheba) with true news}. That {I found a woman ruling over them: she has been given all things that could be possessed by any ruler on earth, and she has a great throne}, he is describing the status of the kings and rulers of Sheba in the Yemen: they had a mighty and glorious kingdom along with strong and competent troops. During that period, their king died and left no heirs but a daughter whom they raised as their queen.
Ath-Tha`labi and others mentioned that after her father's death, the people appointed a man under whose rule corruption and mischief prevailed. She proposed to him in marriage and he married her. At their first night together she gave him wine till he got drunk and then she beheaded him and hanged his head on her door. Thereupon, the people raised her over the throne as their queen. She was Bilqis Bint As-Sairah. Her father was called Al-Hudhad, or Shurahil Ibn Dhi Jadan Ibn As-Sairah Ibn Al-Harith Ibn Qais Ibn Saifi Ibn Saba' Ibn Yashjub Ibn Ya `rub Ibn Qahtan. Her father was one of the noblest kings. He refused to get married to Yemeni women. It is said that he got married to a woman from the Jinn whose name was Raihanah Bint As-Sakan who gave birth to that woman whose name is Balqamah, to be known later as Bilqis.
Ath-Tha`labi transmitted on the authority of Sa`id Ibn Bashir on the authority of Qatadah after An-Nadr Ibn Anas after Bashir Ibn Nahik, after Abu Hurairah that Allah's Messenger (Peace be upon him) said: "One of Bilqis 's parents was from among the jinn." (This is a strange Hadith in whose Chain of Transmission there is some kind of Weakness).
Ath- Tha`labi said: I was told by Abu `Abdullah Ibn Qabhunah on the authority of Abu Bakr Ibn Jarjah after Abu Bakrah as saying: Once, Bilqis was mentioned before Allah's Messenger (Peace be upon him) who said: "Such people as ruled by a lady will never be successful." (That sub-Narrator, Isma`il Ibn Muslim is Meccan and he is regarded by the Scholars of Hadith as Weak, i.e. not an authentic narrator).
It is mentioned in Sahih Al-Bukhari from the narration of `Auf on the authority of Al-Hasan, after Abu Bakra that: When Allah's Messenger (Peace be upon him) was informed that the Persians had crowned the daughter of Khusrau as their ruler, he said, "Such people as ruled by a lady will never be successful." (Sahih Al-Bukhari)
And, his saying: {She has been given all things} that could be possessed by any ruler of the earth, {and she has a great throne} i.e. the chair she sits on was ornamented and studded with various jewels, pearls, gold and other magnificent things. Then, he mentioned their disbelief in Allah the Almighty and their worship of the sun instead of Allah and the deceivement of Satan to them by making their deeds look fair-seeming in their eyes, and barring them from Allah's Way, {So they do not worship (prostrate themselves before) Allah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal} i.e. He knows all secrets and revealed matters whether material or immaterial. {Allah, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!} i.e. the Greatest Throne which none from among His creatures ever has.
Thereupon, Sulaiman sent the hoopoe with a letter calling them to obey Allah and His Messenger, to repent and submit themselves to his kingship and power. He sent them: {Be you not exalted against me} i. e. do not let your pride prevent you from obeying me, {but come to me as Muslims} i.e. true believers who submit to Allah with full submission. The hoopoe dropped the letter near her and waited to see what she was going to do. However, she gathered the nobles, princes and ministers to have mutual consultation, {She said: "O chiefs! Verily! Here is delivered to me a noble letter}, then she first read its title {Verily it is from Sulaiman (Solomon)}, then she read the rest thereof {and verily, it (reads): In the Name of Allah, the Most Gracious, the Most Merciful: Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission)}. Then she sought their advice in a very polite manner {She said: 0 chiefs! Advise me in (this) case of mine. I decide no case till you are present with me} i.e. that you give me your opinions, {They said: We have great strength, and great ability for war}, i.e. we can afford war and all it needs of strength, materials, etc. so if you want this choice, we are well prepared thereto {but it is for you to command: so think over what you will command}, hence, they showed full obedience to her and after showing and displaying their abilities before her they left the matter in her hands to see what should be done. Verily, her opinion was wiser and better than theirs as she knew that the sender of the letter was not to be resisted, fooled, or even deceived. {She said: Verily kings, when they enter a town (country), they despoil it and make the most honorable amongst its people the lowest. And thus they do}, i.e. she explains to them that if that king overpowers this kingdom of theirs, she would be the one who receives the severest of punishment and degradation. {But verily! I am going to send him a present, and see with what (answer) the Messengers return} she wanted to bribe Sulaiman with presents and gifts knowing that Sulaiman (Peace be upon him) would not accept from them but Islam, as she and her people were disbelievers while he and his troops are far stronger than them all. For this {When (the messengers with the present) came to Sulaiman (Solomon), he said: Will you help me in wealth? What Allah has given me is better than that which He has given you! Nay, you rejoice in your gift!} Then Sulaiman (Solomon) said to the chief of her messengers who brought the present {Go back to them. We verily shall come to them with hosts that they cannot resist, and we shall drive them out from there in disgrace, and they will be abased} i.e. go back with your gifts for what I have been granted by Allah is far better than these properties, riches and presents with which you rejoice and be filled with arrogance and pride over your own people. {We verily shall come to them with hosts that they cannot resist} i.e. troops that are irresistible and cannot be defeated or encountered, and moreover we shall drive them out from their land, properties and wealth {in disgrace, and they will be abased} i.e. dragging shame, abasement and destruction.
When they heard the news, they rushed declaring their full submission and perfect obedience and willingness to accompany their queen in her leaving for meeting Sulaiman (Peace be upon him). When he (Peace be upon him) heard of their coming and their intention to present themselves before his hand, he said to those (Jinn) from among his present hosts if they would bring him her throne before she manage to come: {A`Ifrit (strong one) from the jinn said: I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work) i.e. before you finish your ruling council. It was said that he used to run the affairs of the Banu Israel from the beginning of the day till the noon. {Verily, I am indeed strong, and trustworthy for such work} i.e. I am strong enough to bring the throne to you, and at the same time I am to be entrusted with what it contains of the precious jewels and pearls. But {One with whom was knowledge of the Scripture said} i.e. Asif Ibn Barkhiya who was Sulaiman's maternal cousin, said it was one of the believers from among the Jinn who knew the Greatest Name of Allah the Almighty. It is also said that he was one from among the scholars of the Banu Israel. Moreover, it was said to be Sulaiman himself, which is very strange and odd opinion and which As-Suhaili described to be out of context. A fourth opinion held that it was Gabriel (Peace be upon him). {I will bring it to you within the twinkling of an eye!} i.e. before you send a messenger to the farthest place on earth and he comes back to you. It was also said: before the farthest person you can see reaches you; or before your sight gets weary of starring at some point and your eye closes; or before you regain your sight if you look to the farthest place your sight can reach then you close your eye, (which is the most likely interpretation). {Then when he [Sulaiman (Solomon)) saw it placed before him} i.e. when he saw the throne of Bilqis brought and placed before him, in this too short period, from the Yemen to Jerusalem, {he said: "This is by the Grace of my Lord -to test me whether I am grateful or ungrateful!} i.e. this is by the Grace of Allah lam granted and His Grace all people are granted testing them whether they are grateful or ungrateful. {And whoever is grateful, truly, his gratitude is for (the good of) his own self} i.e. the benefit of this returns onto himself, {and whoever is ungrateful, (he is ungrateful only for the loss of his own self. Certainly my Lord is Rich (Free of all needs), Bountiful} i.e. He is neither in need of thanking of the thankful, nor is He harmed by disbelief of the disbelievers.
Then, Sulaiman (Peace be upon him) ordered her throne to be altered and disguised to test her mentality and understanding, saying {that we may see whether she will be guided (to recognize her throne), or she will be one of those not guided. So when she came, it was said (to her): Is your throne like this? She said: (It is) as though it were the very same}, this is due to her understanding and clear insight that she set aside the possibility that it was her own throne for she has just left it far away in the Yemen, and that she did not know that there is any who can do this marvelous act of removing it to Jerusalem.
Allah the Almighty says pertaining to Sulaiman (Peace be upon him) and his people {And (Sulaiman (Solomon)) said: Knowledge was bestowed on us before her, and we were submitted to Allah (in Islam as Muslims before her). And that which she used to worship besides Allah has prevented her (from Islam), for she was of a disbelieving people} i.e. worshipping the sun to whom she used to prostrate herself and her people instead of Allah the Almighty in follow of the religion of her fathers and ancestors with no evidence or proof of this. Sulaiman (Peace be upon him) previously ordered a Sarh (a glass surface with water underneath in which there are various sorts of fish and other seacreatures) to be built. Afterwards, Bilqis was ordered to enter the Sarh while Sulaiman (Peace be upon him) was sitting on his throne, {But when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs. (Sulaiman (Solomon)) said: "Verily, it is a Sarh (a glass surface with water underneath it or a palace)." She said: "My Lord! Verily, I have wronged myself, and I submit [in Islam, together with Sulaiman (Solomon)). to Allah, the Lord of the" Alamin (mankind, jinn and all that exists)}.
15) Dhul Qarnain
Allah the Almighty says:
{And they ask you about Dhul-Qarnain. Say: "I shall recite to you something of his story." Verily, We established him in the earth, and We gave him the means of everything. So he followed a way. Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water. And he found near it a people. We (Allah) said (by inspiration): "O Dhul-Qarnain! Either you punish them, or treat them with kindness." He said: "As for him (a disbeliever in the Oneness of Allah) who does wrong, we shall punish him, and then- he will be brought back unto his Lord, Who will punish him with a terrible torment (Hell)."But as for him who believes (in Allah's Oneness) and works righteousness he shall have the best reward, (Paradise), and we (Dhul-Qarnain) shall speak unto him mild words (as instructions)." Then he followed another way. Until, when he came to the rising place of the sun, he found it rising on a people for whom We (Allah) had provided no shelter against the sun. So (it was)! And We knew all about him (Dhul-Qarnain). Then he followed (another) way. Until, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. They said: "O Dhul-Qarnain! Verily Ya'juj and Ma'juj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?" He said: "That (wealth, authority and power) in which my Lord had established me is better (than your
tribute). So help me with strength (of men),] will erect between you and them a barrier. "Give me pieces (blocks) of iron;" then, when he had filled up the gap between the two mountain-cliffs, he said: "Blow;" then when he had made them (red as) fire, he said: "Bring me molten copper to pour over them." So they (Ya'juj and Ma'juj (Gog and Magog))) could not scale it or dig through it. Dhul-Qarnain) said: "This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true. "}. (Al-Kahf, 83-98)
Was He a Prophet?
Allah the Almighty praised Dhul-Qarnain in the Glorious Qur'an for his justice. He ruled over the easts and wests and many regions where he subjected their peoples and ruled them with perfect justice. The most likely opinion is that he was just a king.
Also, he was said to be a Prophet, or a Messenger. However, the most unlikely opinion thereof was that he was an Angel. The latter was narrated after the Leader of the Faithful, 'Umar Ibn Al-Khattab (May Allah be pleased with him) who heard a man calling another saying: 0 Dhul-Qarnain! He ('Umar) said: Shut up! Was it not enough with you to name yourselves after the Prophets, that you take names after those of the Angels?"
It is reported that' Abdullah Ibn 'Amr said: Dhul-Qarnain was a Prophet. Conversely, Abu Hurairah narrated that Allah's Messenger (Peace be upon him) said: "I do not know whether Tubba' was a cursed one or not? And, I do not know whether Hudud (the Prescribed Penalties) are expiatory for their people or not? And, I do not know whether Dhul-Qarnain was a Prophet or not?" (This Hadith is Odd and Strange)
In other narration, Ibn 'Abbas (May Allah be pleased with him) transmitted a report that goes to the saying that Dhul-Qarnain was a good king whose work was praised in Allah's Book (the Glorious Qur'an); he was made victorious; and Al-Khadir was his minister, leader of his army, and his consultant.
Al-Azraqi and others mentioned that Dhul-Qarnain embraced Islam at the hands of Ibrahim (Abraham) (Peace be upon him) and that he circumambulated around the Ka' bah with him and his son, Isma'il (Peace be upon them). Also, it was narrated after 'Ubaid Ibn 'Umair and his son, 'Abdullah and others: that Dhul-Qarnain set out on foot to perform Pilgrimage. Upon hearing this, Ibrahim (Peace be upon him) welcomed him and invoked Allah for his sake and gave him advice as well. In addition, Allah the Almighty subjugated for Dhul-Qarnain the clouds to carry him wherever he wished. Allah knows best!
Why was he called "Dhul-Qarnain" (i.e. Owner of the two horns)?
This is a controversial issue, that there is not a definite known reason behind this. Some said: he had something on his head that looked like two horns. Wahb Ibn Munabih said: He had two horns of brass on his head. (This interpretation is very weak)
Some scholars from among the People of the Book (Christians and Jews) said: This is because he ruled over Persian and Roman territories. It was also said: that he reached the first ray of the rising sun on the east and that on the west and he ruled over all that was in between. (The latter opinion is more likely true, which is the saying of Az-Zuhari)
Al-Hasan Al-Basri said: He had two braids of hair that he used to fold up and thus was called "Dhul-Qarnain". And, Ishaq Ibn Bishr narrated that the grandfather of 'Umar Ibn Shu' aib said: DhulQarnain, once, invited a tyrant king to the way of Allah. The king hit him on the head and broke one of his horns. Dhul-Qarnain invited him again and the tyrant broke the second horn. Thus, he was called "Dhul-Qarnain" .
Narrated Ath-Thawri that 'Ali Ibn Abu Talib (May Allah be pleased with him) was once asked about Dhul-Qarnain. He replied saying: He was a rightly-guided and pious man. He invited his people to Allah, but they hit him on his horn (side of the head) and he was killed. Allah the Almighty resurrected him and he invited them again, again they hit him on his second horn and he was killed (for the second time). Allah the Almighty revived him and thus he was called "Dhul-Qarnain". In other narrations, it was narrated by Abu At-Tufail after 'Ali Ibn Abu Talib that he said: He was neither a Prophet, nor a Messenger, nor an Angel, but was a godly, pious worshipper.
What's his Name?
Scholars disagreed regarding his name. Az Zubair Ibn Bakkar narrated after' Abdullah Ibn, Abbas (May Allah be pleased with him): His name was 'Abdullah Ibn Ad-Dahhak Ibn Ma'd; or Mus'ab Ibn 'Abdullah Ibn Qinan Ibn Mansur Ibn 'Abdullah Ibn Al-Azd Ibn Ghauth Ibn Nabt Ibn Malik Ibn Zaid Ibn Kahlan Ibn Saba' Ibn Qahtan.
It has been narrated in a Hadith that he was from the tribe of Himyar and that his mQther was Roman, and he was called the Philosopher for the excellence of his mentality. However, As-Suhaili said: his name was Marzaban Ibn Marzabah. This was mentioned by Ibn Hisham who mentioned in another location that his name was: As-Sa'b Ibn Dhi Mara'id who was the grandfather of the Tababi'ah and it was him who gave the verdict to the benefit of Ibrahim (Peace be upon him) pertaining to the well of As-Sab' .
It was said: He was Afridun Ibn Asfiyan who killed Ad-Dahhak. Al-Qass Ibn Sa' idah Al-Iyadi said in his famous sermon: 0 folk of Ayad Ibn As-Sa'b! Dhul-Qarnain ruled over the west. and east, subjugated the Jinn and mankind, and he lived for two thousand years. However, all this was just like a twinkle of the eye.
Ad- Daraqutni and Ibn Makula mentioned that his name was Hirmis, or Hirwis Ibn Qitun Ibn Rumi Ibn Lanti Ibn Kashaukhin Ibn Yunan Ibn Yafith Ibn Nuh (Noah (Peace be upon him)), and Allah knows best!
Ishaq Ibn Bishr narrated after Sa'id Ibn Bashir on the authority of Qatadah as saying: Alexander was (called) Dhul-Qarnain, his father was the first Caesar, and he was from among the offspring of Sam Ibn Nuh (Noah (Peace be upon him)).
At this conjecture one should distinguish between two people who were called Dhul-Qarnain. The first is our pious Dhul-Qarnain while the second is Alexander Ibn Philips Ibn Masrim Ibn Hirmis Ibn Maitun Ibn Rumi Ibn Lanti Ibn Yunan Ibn Yafith Ibn Yunah Ibn Sharkhun Ibn Rumah Ibn Sharfat Ibn Tufil Ibn Rumi Ibn AI-As far Ibn Yaqz Ibn Al-'lis Ibn Ishaq Ibn Ibrahim (Peace be upon him). This lineage was stated by Al-Hafiz Ibn' Asakir in his Tarikh (History). Moreover, he was the Macedonian, Greek, Egyptian leader who established Alexandria and basing on whom the Romans set their Calendar. He came after the first Dhul-Qarnain with a very long time. This was three hundred years before Jesus (Peace be upon him). His minister was the famous Philosopher Artatalis. Moreover, he was the one who killed Dara Ibn Dara, and subjugated the Persian kings and seized their lands. We only drew the reader's attention to this because many people think that the two men called "Dhul-Qarnain" are me, which is a big mistake for there were great differences between both. The first was a godly, pious, righteous worshipper of Allah the Almighty, and he was a just king whose minister was the pious man, Al-Khadlr. Moreover, some scholars stated that he was a Prophet as well. Whereas, the latter was a polytheist whose minister was a philosopher as mentioned earlier. In addition, the time elapsed between them both was more than two thousand years. Hence, none can miss the great differences and variance between both of them but an ignorant idiot who know nothing at all!
Allah's Saying: {And they ask you about Dhul-Qarnain} was revealed because the people of Quraish asked the Jews of something about which they would ask the Prophet Muhammad (Peace be upon him) to test his knowledge. The Jews told them: Ask him about a man who traveled through the earth, and about some young men who set out and no one knew what happened to them? Thereupon, Allah the Almighty revealed the stories of the Owners of the Cave and that of Dhul-Qarnain. Thus, He said: {Say: I shall recite to you something of his story}, i.e. enough and sufficient news about him and his status. Then, He said: {Verily, We established him in the earth, and We gave him the means of everything}, i.e. Allah the Almighty expanded his kingdom and provided him with what might enable him to gain what he wished to. Narrated Qutaibah that 'Ali Ibn Abu Talib was once asked about Dhul-Qarnain: how could he reach the east and west? 'Ali replied: The clouds wert subjugated for him, the means (of everything) were provided to him, and he was given extension pertaining to the light. 'Ali added: Do you want me to go on? The man became silent and thereupon, 'Ali (May Allah be pleased with him) became silent.
Narrated Abu Ishaq As-Subai'i after 'Amr Ibn 'Abdullah Al-Wada'i: "I heard Mu'awiyah as saying: four persons ruled over the earth: Sulaiman Ibn Dawud the Prophet (Peace be upon them), Dhul-Qarnain, a man from the people of Hulwan, and another man. Someone said: was it Al-Khadir? Mu'awiyah said: No."
Az-Zubair Ibn Bakkar narrated that Sufyan Ath Thawri said: I have come to know that four persons ruled over the whole earth: two of them were believers and the other two were disbelievers. The believing two were: Prophet Sulaiman and Dhul-Qarnain. And, the disbelieving two were: Namrud and Bikhtinassar." The same was narrated by Sa'id Ibn Bashir.
Narrated Ishaq Ibn Bishr after Sa' id Ibn Abu 'Urubah after Qatadah after Al-Hasan as saying: "Dhul-Qarnain was a king after Namrud. He was a pious, righteous Muslim who traveled through the east and west. Allah the Almighty prolonged his life and granted him victory over the enemies and to ge1 hold of their properties. He conquered the land, subjugated the people and traveled through the earth till he reached the east and west. Allah the Almighty says: {And they ask you about Dhul-Qarnain. Say: "I shall recite to you something of his story." Verily, We established him in the earth, and We gave him the means of everything}, i.e. knowledge of seeking the means of fulfilling things. Ibn Ishaq said: Muqatil claimed that he used to conquer the lands and collect treasures, and used to offer the people two choices: whether they embrace his religion and follow him, or they be killed.
Ibn 'Abbas, Mujahid, Sa'id Ibn Jubair, 'Ikrimah, 'Ubaid Ibn Ya' la, As-Sadyi, Qatadah and Ad-Dahhak said: {and We gave him the means of everything}, i.e. knowledge. Qatadah and Matar Al-Warraq said: This means landmarks, locations, milestones and traces of the land. 'Abdur Rahman Ibn laid Ibn Aslam said: this means languages as he used not to conquer a people but he first speaks with them in their own language. The most possible and true explanation is that he knew all means through which he could fulfill his need or desire. As he used to take from every conquered region the provisions that enabled him to seize the next region, and so on.
Some scholars from among the People of the Book (Christians and Jews) mentioned that he spent one thousand and six hundred years traveling through the land inviting people to the worship of Allah the Almighty Who has no partner in His Dominion. But, it seems that there is some exaggeration in specifying that lengthy period, and Allah knows best!
Allah's Statement {So he followed a way. Until, when he reached the setting place of the sun} i.e. he reached the place that no one can ever overpass, and he stood on the edge of the western ocean called Oqyanus wherein the islands called Al-Khalidat "The Eternal Ones". There, he could watch the setting of the sun. {He found it setting in a spring of black muddy (or hot) water}, i.e. the sea or ocean, as one who stands ashore sees the sun as if it rises from and sets in the sea. For this he said {he found it}, i.e. as he thought.
Imam Ahmed narrated after Yazid Ibn Hamn after Al-'Awwam Ibn Haushab as saying: I was told by a freed-slave of 'Abdullah Ibn 'Amr after 'Abdullah as saying: Allah's Messenger (Peace be upon him) looked at the sun when it sat and said: "In Allah's blazing fire. Were it not for its prevention by Allah's Command, it would burn all that is on earth." (This Hadith is very Strange and Odd and surely it is not an Authentic one)
Dhul-Qarnain is Seeking the Eye of Life:
Ibn 'Asakir reported a lengthy narration in which: Dhul-Qarnain had a friend from among the Angels called Ranaqil. Dhul-Qarnain asked him: Do you know the place on earth called "the Eye of Life"? The Angel described to him its location. Dhul-Qarnain set out seeking it appointing Al-Khadir as his harbinger. Al-Khadir came upon it in the land of darkness and he drank thereof. But, Dhul-Qarnain did not make it. However, Dhul-Qarnain met with a group of Angels in a palace there and he was given a stone. When he returned to his army, he asked the scholars who put it on a scale and put on the other one thousand stones of the like (weight and shape). However, the scale containing the first stone tilted. He, then, asked Al-Khadir who put on the other scale a single stone and a handful of dry dust. Al-Khadir's scale tilted this time. He then commented saying: "This is like the son of Adam, he is never satisfied till he is buried (covered with dust)". Thereupon, the scholars prostrated themselves before him as a sign of respect and honor; and Allah knows best!
Then, Allah the Almighty informs us that Dhul-Qarnain gave verdicts pertaining to the people of that region {We (Allah) said (by inspiration): "0 DhulQarnain! Either you punish them, or treat them with kindness." He said: "As for him (a disbeliever , in the Oneness of Allah) who does wrong, we shall ! punish him, and then he will be brought back unto his Lord, Who will punish him with a terrible torment (Hell)} i.e. he tastes the torment in this present life and in the Hereafter. He began with the torment of the present life for its more difficult in the sight of the disbeliever. {But as for him who believes (in Allah's Oneness) and works righteousness he shall have the best reward, (Paradise), and we (Dhul-Qarnain) shall speak unto him mild words (as instructions)} where he started with the reward of the Hereafter which is most important and he added thereto kindness, i.e. justice, knowledge and faith. Allah the Almighty says {Then he followed another way}, i.e. he followed a way to return back from the west to the east. Some say that it took him twelve years to return to the east. {Until, when he came to the rising place of the sun, he found it rising on a people for whom We (Allah) had provided no shelter against the sun}, i.e. they do not have houses or any shelters to save them from the blazing sun. Some scholars say: they used to resort to trenches dug in the earth to shelter then from the burning rays of the sun. Then, Allah the Almighty says: {So (it was)! And We knew all about him (Dhul-Qarnain)}, i.e. Allah knows all about his affairs; He preserves and keeps him during his travels through the land from the west to the east and vice versa.
It was narrated after' Ubaid Ibn 'Umair, his son 'Abdullah and others that Dhul-Qarnain performed Pilgrimage on foot. Upon hearing that, Ibrahim (Peace be upon him) met him and on their meeting he invoked Allah for his sake, and advised him. It was said also that he was brought a horse to ride, but he said: I do not ride (on the back of horses) in a land wherein Prophet Ibrahim (Peace be upon him). Hence, Allah the Almighty subjugated for him the clouds, and Ibrahim (Peace be upon him) gave him the glad tidings pertaining to this. The clouds used to carry him anywhere he wished for. Allah the Almighty says: {then, he followed (another) way. Until, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word}, i.e. they were ignorant. It was said that they were the Turk,[1] cousins of Gog and Magog. However, they told him that Gog and Magog wronged them and practiced mischief in their land. They offered him a tribute for that he builds a barrier (dam) preventing them from raiding over them. He refused to take the tribute they offered him finding sufficiency in that which Allah the Almighty has given him, so {He said: "That (wealth, authority and power) in which my Lord had established me is better (than your tribute)}. Then, he asked them to bring him men and tools to erect the barrier between them. Gog and Magog could only reach them from that place located between two mountain-cliffs. The other paths were either vast seas, or high mountains. Consequently, he erected it using iron and molten copper: he put iron instead of bricks and molten copper instead of clay. Allah the Almighty commented, {So they (Gog and Magog) could not scale it} with escalators, {or dig through it} with axes or picks. {(Dhul-Qarnain) said: "This is a mercy from my Lord} i.e. Allah the Almighty decreed this to be a mercy from Him to His slaves that they no longer assaulted by Gog and Magog. {But when the Promise of my Lord comes} i.e. the time He decided for them (Gog and Magog) to demolish it and get out attacking mankind near the Last Hour, {He shall level it down to the ground} this will inevitably take place. As He says {And the Promise of my Lord is ever true}, and {Until, when Gog and Magog are let loose (from their barrier), and they swoop down from every mound. And the true promise (Day of Resurrection) shall draw near (of fulfillment). Then (when mankind is resurrected from their graves), you shall see the eyes of the disbelievers fixedly staring in horror. (They will say): Woe to us! We were indeed heedless of this nay, but we were Zalimun (polytheists and wrongdoers)}. (Al-Anbiya', 96, 97) Allah the Almighty says: {We shall leave them to surge like waves"on one another} i.e. on the day Gog and Magog will come out, {and the Trumpet will be blown, and We shall collect them (the creatures) all together}.
16) Gog and Magog
Allah the Almighty says:
{They said: "0 Dhul-Qarnain! Verily Ya'juj and Ma 'juj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?" He said: "That (wealth, authority and power) in which my Lord had established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier. "Give me pieces (blocks) of iron;" then, when he had filled up the gap between the two mountain-cliffs, he said: "Blow;" then when he had made them (red as) fire, he said: "Bring me molten copper to pour over them." So they (Ya 'juj and Ma 'juj (Gog and Magog)] could not scale it or dig through it. (Dhul-Qarnain) said: "This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true"}. (Al-Kahf, 94-98)
And, {Until, when Ya'juj and Ma'juj (Gog and Magog) are let loose (from their barrier), and they swoop downfrom every mound}. (Al-Anbiya', 96)
No doubt; "Gog and Magog are from among the children of Adam (Peace be upon him). In proof of this, comes the Hadith that is transmitted in the two Sahihs (Bukhari and Muslim) from Al-A'mash, after Abu Salih, after Abu Sa' id Al-Khudri who narrated the Prophet (Peace be upon him) to have said: "Allah will say (on the Day of Resurrection), 'O Adam!' Adam will reply, 'Labbaik wa Sa'daik, and all the good is in Your Hand.' Allah will say: 'Bring out the people of the fire.' Adam will say: 'O Allah! How many are the people of the Fire?' Allah will reply: 'From every one thousand, take out nine-hundredand ninety-nine.' At that time children will become hoary headed, every pregnant female will have a miscarriage, and one will see mankind as drunken, yet they will not be drunken, but dreadful will be the Wrath of Allah." The Companions of the Prophet
(Peace be upon him) asked, "O Allah's Messenger! Who is that (excepted) one?" He said, "Rejoice with glad tidings; one person will be from you and one thousand will be from Gog and Magog." The Prophet (Peace be upon him) further said, "By Him in Whose Hands my life is, hope that you will be one-fourth of the people of Paradise." We shouted,
"Allahu Akbar!" He added, "I hope that you will be one-third of the people of Paradise.We shouted, "Allahu Akbar!" He said, "I hope that you will be half of the people of Paradise." We shouted, "Allahu Akbar!" He further said, "You (Muslims) (compared with non Muslims) are like a black hair in the skin of a white ox or like a white hair in the skin of a black ox (i.e. your number is very small as compared with theirs)." (Al-Bukhari and Muslim)
This Hadith denotes the numerousness of their numbers and that they are a hundred-fold the number of all mankind. Moreover, they are from among the offspring of Nuh (Noah (Peace be upon him)) in particular for Allah the Almighty informs us in His Glorious Qur'an that Nuh (Peace be upon him) invoked Him against the people of the earth saying: {And Nuh (Noah) said: "My Lord! Leave not one of the disbelievers on the earth!} (Nuh, 26) And, Allah the Almighty Himself says: {Then We saved him and those with him in the ship}. (Al-'Ankabut, 15) And, {And, his progeny, them We made the survivors}. (As-Saffat, 77) This is in addition to the Hadith transmitted in Imam Ahmed's Musnad and the Sunan of Abu Dawud that mentioned: that there were three sons born to Nuh (Peace be upon him): Shell, Ham and Japheth. Shem was the father of the Arabs; Ham was the father of the Sudan; and Japheth was the father of the Turk.[1] Moreover, Gog and Magog are just a part of the Turk from among the Mangols who were stronger and spread mischief in the land. Some people claimed that Gog and Magog were created out of the semen of Adam (Peace be upon him) that mixed with the earth and thus they were not from Eve. But, this claim -which was held by Sheik Abu Zakariya An-Nawawi in his explanation of Sahih Muslim and by other scholars who declared it to be weak and strange -is too weak. As, there is not any proof on this and moreover, it contradicts the obvious text of the Glorious Qur'an -mentioned earlier -that all mankind of today are from the offspring of Nuh (Peace be upon him). In addition, some people claimed that they (Gog and Magog) are of different shapes and figures: some are as tall as palm-trees, some are too short, and some take one of their ears as a bed and the other as a cover or blanket. However, all these claims are groundless and cannot stand the slightest refutation. But, the correct view is that: they are from among the children of Adam (Peace be upon him) and that they bear the same qualities and shapes. Allah's Prophet (Peace be upon him) said: "Allah created Adam, making him 60 cubits tall. When He created him, He said to him, "Go and greet that group of angels, and listen to their reply, for it will be your greeting (salutation) and the greeting (salutations of your offspring. " So, Adam said (to the angels), As-Salamu 'Alaikum (i.e. Peace be upon you). The angels said, "As-Salamu' Alaika wa Rahmatu-l-lahi" (i. e. Peace and Allah's Mercy be upon you). Thus the angels added to Adam's salutation the expression, 'Wa Rahmatu-l-lah.' Any person who will enter Paradise will resemble Adam (in appearance and figure). People have been decreasing in stature since Adam's creation." This Hadith blocks the way before those who falsely claim things that are groundless.
A Very Important Question:
If it is said: How does the previously-mentioned Hadith -that was agreed upon -denote that they will be treated as ransom for the Believers on the Day of Resurrection and that they will enter Hellfire, while no Messengers were sent to them and Allah the Almighty says: {And We never punish until We have sent a Messenger (to give warning)} (Al-Isra', 15)?
The answer is that: They will never be punished until they are given warning. Thereupon, if they were existing before the time of Prophet Muhammad (Peace be upon him) and Messengers were sent to them, thus, they were given warning. And, if no Messengers were sent to them, they would be treated as "People of the Fitrah" and those to whom the Message of Islam did not reach or be conveyed. However, it is indicated by the Hadith transmitted by some of the Companions of the Prophet (Peace be upon him) that he said: "Those and the like will be tested on the pathways of the Resurrection: and whoever responds to the caller, he will enter Paradise. And, whoever refuses, he will enter the Fire." However, testing them neither necessitates their salvation, nor contradicts with the saying that they will enter Hell-fire. For Allah the Almighty reveals to His Prophet (Peace be upon him) what He wills of the Unseen, and hence, He informed him that they will be from among the people of Hell and that their nature denies the truth and submission thereto, as they do not respond to the caller till the Day of Judgment. This indicates that, they would be more stubborn in rejecting the truth if they were to come to know it in this present life. In the pathways of Resurrection, some of those who used to belie the truth in the present life will submit themselves to the truth. Almighty Allah says: {And if you only could see when the Mujrimun (criminals, disbelievers, polytheists, sinners) shall hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily! We now believe with certainty "}. (As-Sajdah, 12) However, the Prophetic Hadith indicating that the Prophet (Peace be upon him) invited them on the Night Journey to embrace Islam and they refused, this Hadith is an invented and fabricated one. The one who fabricated it was the liar, `Amr Ibn As-Subh.
The (Dam) Barrier:
It was mentioned earlier that Dhul-Qarnain has built it out of iron and copper and elevated it to a very high point that is equal to the very lofty mountains. However, there is no on earth an equal building in terms of loftiness or benefiting to mankind. Imam Al-Bukhari transmitted in his Sahih the following Hadith saying: ((A man told the Prophet (Peace be upon him) that he had seen the dam (of Gog and Magog). The Prophet (Peace be upon him) asked: (How did you find it?' the man said: (I found it like Al-Burd Al-Muhabbar (stripped garments).' The Prophet (Peace be upon him) said: (You have seen it like that. '" In Ibn Jarir's exegesis of the Qur'an, a slight different narration was reported by Qatadah who said: ('I was told that a man said: (0 Allah's Messenger! I have seen the dam of Gog and Magog. 'The Prophet (Peace be upon him) said: (describe it to me. The man said: 'It looked like stripped garments, with red and black stripes.' The Prophet (Peace be upon him) said: 'You have seen it. '"
It was mentioned that the Caliph, Al-Wathiq sent some messengers with messages to different kings to allow them travelling from one country to another till they reach the dam and stand on its reality. When they came back to the Caliph, they described it to him saying that it has a huge door with many locks. It is a very high and tight building and that the remnants of its building materials and tools are kept there in a tower. Also, there are still guards keeping an eye on it. They added that its location is on the northern-east side of the earth. It was also said that their land is very spacious and that they live on farming and hunting and that their numbers are countless.
How can we compromise between the Qur'anic Verse that reads: {So they (Ya'juj and Ma'juj (Gog and Magog)) could not scale it or dig through it}. (Al-Kahf, 97) and the Prophetic Hadith that is transmitted by Imam Al-Bukhari and Imam Muslim on the authority of Mother of the Believers, Zainab Bint Jahsh (May Allah be pleased with her) as saying: That the Prophet (Peace be upon him) once came to her in a state of fear and said: ('None has the right to be worshipped but Allah. Woe unto the Arabs from a danger that has come near. An opening has been made in the wall of Gog and Magog like this," making a circle with his thumb and index finger. Zainab Bint lahsh said: ('0 Allah's Messenger! Shall we be destroyed even though there are pious persons among us?" He said: "Yes, when the evil persons will increase." And in another narration: The Prophet (Peace be upon him) said: "Allah has made an opening in the wall of the Gog and Magog (people) like this, and he made with his hand (with the help of his fingers)." (Al-Bukhari and Muslim)
The answer is that: this means one of two things: the first is that this is an indication of the opening of gates of evil and turmoil and hence, this is a mere example set for us. The second view considers this as narrating a concrete matter for His Statement, {So they (Ya'juj and Ma'juj (Gog and Magog)] could not scale it or dig through it}, i.e. at their time for the sentence is in the past tense, the matter which does not contradict the possibility of its taking place in the future with the Permission of Allah the Almighty. But, as for the other Hadith that is narrated by Imam Ahmed in his Musnad that the Prophet (Peace be upon him) said: "Verily, Gog and Magog dig through the dam every day, till they could see the sun rays (through it), their leader would say: 'Go back and you will finish it tomorrow. ' On the next day, they find it as strong as before. Till when their appointed term comes and Allah desires to send them against mankind, they dig it till they could see the sun rays (through it) and their leader says: 'Go back and you will finish it tomorrow, if Allah wills!' On the next day, they find it as they had left the day before and they dig through it and come against mankind. They will drink (every drop of water they pass by). The people will resort to strongholds. And, Gog and Magog will throw their arrows towards the sky. When they come back to them stained with what looks like blood, they will say: 'we have defeated the people on earth and those in the heaven as well.’ Then, Allah the Almighty sends against them worms in their necks that kill them all. Allah's Messenger (Peace be upon him) said: 'By Whom in Whose Hand Muhammed's soul rests! Living creatures of the earth would go fat and be thankful due to eating their flesh and (drinking their) blood. ", Imam Ahmed transmitted it also on the authority of Hasan Ibn Musa after Sufyan after Qatadah. At-Tirmidhi transmitted the same Hadith on the authority of Abu, Awanah after Qatadah, then he said: it is a Strange Hadith that reached us from none but this Chain of Transmission.
17) Harut and Marut
Allah the Almighty says:
{They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us). "And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew. And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!}. (Al-Baqarah, 102, 103)
Narrated Al-`Ufi in his interpretation on the authority of Ibn `Abbas (May Allah be pleased with him) pertaining to Allah's Statement {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us).”...} When Sulaiman lost his kingdom, great numbers from among mankind and the jinn renegaded and followed their lusts. But, when Allah restored to Sulaiman his kingdom and the renegade came to follow the Straight Path once again, Sulaiman seized their holy scriptures which he buried underneath his throne. Shortly after, Sulaiman (Peace be upon him) died. In no time, the men and the Jinn uncovered the buried scriptures and said: This was a book revealed by Allah to Sulaiman who hid it from us. They took it as their religion and Allah the Almighty revealed His Saying: {And when there came to them a Messenger from Allah confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know!}. (Al-Baqarah, 101) and they followed what the devils gave out, i.e. musical instruments, play and all that blocks the remembrance of Allah.
Narrated Ibn Abu Hatim: I was told by Abu Sa' id Al-Ashaj after Abu Usamah after Al-A' mash after Al-Minhal after Sa'id Ibn Jubair after Ibn `Abbas (May Allah be pleased with him) as saying: Asif was Sulaiman's scribe. He knew the Greatest Name of Allah and used to write what he was ordered to by Sulaiman, then, bury it underneath the throne. After Sulaiman's death, the devils got it out and wrote between each two lines magical and blasphemous things. They said: "this is what Sulaiman used to apply and act upon." The ignorant among the people regarded Sulaiman as a disbeliever and continued to insult him till Muhammad (Peace be upon him) was sent with the Glorious Qur'an that reads: {They followed what the, Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved}.
Narrated Ibn Jarir: I was told by Abu As-Sa'ib Salamah Ibn Junadah As-Sawa'i after Abu Mu`awiyah after Al-A`mash after Al-Minhal after Sa`id Ibn Jubair on the authority of Ibn `Abbas (May Allah be pleased with him) as saying: When Sulaiman wanted to answer the call of nature or to make love with any of his wives, he used to give his ring to a woman called Al-Jaradah. When Allah the Almighty wanted to afflict Sulaiman, he gave his ring to that woman. Afterwards, Satan came to her in the form of Sulaiman and took the ring from her. When Satan put the ring on, all mankind, the jinn and Devils submitted to him. Then, Sulaiman came seeking his ring from her and she said: "You are a liar, you are not Sulaiman." Thus, Sulaiman knew that it was a test from Allah the Almighty. Upon this, the devils were free to do whatever they wished. So, they wrote down books of black magic and blasphemy which they buried underneath the throne of Sulaiman. After Sulaiman's death, they uncovered these books and said to the people: Verily, Sulaiman used to prevail with the help of these books. Consequently, the people declared their innocence of Sulaiman and declared him to be a disbeliever till the advent of Prophet Muhammad (Peace be upon him) who came with the Qur'anic Verse that reads: {Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved}. Then, Ibn Jarir said: I was told by Ibn Hamid after Jarir after Husain Ibn `Abdur Rahman after `Imran as saying: While we were with Ibn `Abbas (May Allah be pleased with them), a man came and Ibn `Abbas asked him: Where do you come from? The man said: from Iraq. Ibn `Abbas asked: which city? The man said: Kufa. Ibn `Abbas asked: What is the latest news there? The man said: I left them talking about `Ali's departing for them. Ibn `Abbas (May Allah be pleased with him) said: how dare you say so! If we felt that (he is departing us for the people of Kufa), we would not marry his women, or divide his properties among us. However, I will tell you the truth: the angels used to descend on the clouds and mention this or that matter decreed in the Heaven. The devils listen stealthily to such a matter, come down to inspire the soothsayers with it, and the latter would add to it one hundred lies of their own. The people believe in them and regard them trustworthy. Allah the Almighty informed Sulaiman with the matter and enabled him to bury these lies under his throne. After his death, one of the devils said: I can lead you to Sulaiman's dearest and most precious treasure. It is under his throne. Consequently, they uncovered it and said: this is magic. Afterwards, it continued to be copied and acted upon and what the Iraqi people practice nowadays is nothing but its remnants. Allah the Almighty revealed: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us). " And from these (angels) people learn that by which they cause separation between man, and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter}.
As-Sadiy said: Allah's Saying: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved}, i.e. the devils used to listen stealthily to the talks of the angels concerning what happens to those on earth: death, unseen matters or divine ordainments. Then, they come down to inspire the soothsayers with it and the latter would tell the people with it. The people believe in them and regard them trustworthy. Time after time, the soothsayers trusted the devils who later on used to add to each word one-hundred lies of their own. The people started to write down these matters and it circulated among the Children of Israel that the Jinn know the Unseen. Sulaiman moved quickly and gathered all these writings and put them in a chest and buried it under his throne. All the devils who tried to even approach the chest were burnt alive. Sulaiman declared that he would behead anyone who claims that the devils know the Unseen. After Sulaiman's death and that of the godly-scholars who knew it well, a devil came in the form of a human being to the people and said: I will lead you to an everlasting treasure that will never run out. He ordered them to dig under Sulaiman's throne and he took a side. He said to them: kill me if you find nothing. They dug it and found these writings. Thereupon, the devil said: Only with this magic, Sulaiman could overcome mankind, the Jinn and birds. Then, he flew away. It was rumored and circulated that Sulaiman had been a sorcerer. The Children of Israel kept these writings and disputed with Prophet Muhammad (Peace be upon him) regarding them. But Allah the Almighty revealed to him His Saying: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved}.
Narrated Ar-Rabi' Ibn Anas: the Jews used to ask Prophet Muhammad (Peace be upon him) about matters from the Torah, and every time they ask him, Allah reveals to him that with which he defeats and overcomes them. Thereupon, they said: Muhammad knows what has been revealed to us better than we do! Then, they asked him about sorcery and Allah revealed His Statement: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut}. And He informed His Prophet Muhammad (Peace be upon him) that the devils wrote a book about sorcery and soothsaying and buried it under Sulaiman's throne. Verily, Sulaiman was not knowledgeable about the Unseen. When he died, the devils got that magic out and deceived the people by saying: this is the knowledge which Sulaiman used to secretly keep from you. Prophet Muhammad (Peace be upon him) informed the Jews of that narration and they went out lowering their heads defeated and humiliated.
Mujahid said pertaining to Allah's Statement: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut}, the devils used to listen stealthily to the discussions of the angels and add to what they heard two-hundred lies. Then, Sulaiman seized what they wrote and after his death they regained it and taught it to the people, it was nothing but blackmagic.
Sa'id Ibn Jubair said: Sulaiman used to look for and capture the magic of the devils and keep it buried under his throne. The devils could not reach it and thus they inspired to the people that it is the knowledge with which Sulaiman was able to overcome the Jinn, the wind, etc., and that it is buried under his own throne. Afterwards, the people got it out and practiced it. Later, the people of the Hejaz said: Sulaiman used to practice sorcery. Upon this, Allah the Almighty revealed His Saying: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut}. Muhammad Ibn Ishaq Ibn Yasar said: when the devils knew of the death of Sulaiman, they wrote down types of sorcery (magic) as thus: to fulfill such and such matters, practice such and such (procedures). They gathered all these in a book and sealed it with a ring bearing the inscription found on Sulaiman's ring and titled it with: This is what was written by Asif Ibn Barkhiya by order of King Sulaiman Ibn Dawud. Then, they buried it under the throne (of Sulaiman). After some time, the Children of Israel got it out and said: Verily, Sulaiman ruled over us only with this and they diffused sorcery among the people. When Prophet Muhammad (Peace be upon him) mentioned Sulaiman Ibn Dawud as one of the former Messengers sent by Allah the Almighty, the Jews in Madinah said: Amazingly Muhammad claims that Sulaiman Ibn Dawud was a Prophet, by Allah, he was nothing but a sorcerer. Thereupon, Allah the Almighty revealed His Saying: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew).
Narrated Ibn Jarir: I was told by Al-Qasim after Hussein Ibn Al-Hajjaj after Abu Bakr after Shahr Ibn Hawshab[1] as saying: The devils used to write sorcery down when Sulaiman was absent. "They wrote: whosoever wants to do such and such, he should stand facing the sun and say such and such. And, whosoever wants to do such and such, he should stand giving his back to the sun and say such and such." They wrote this in a book titled: "This is what has been written by Asif Ibn Barkhiya by the order of King Sulaiman Ibn Dawud: from the treasures of knowledge." Then, they buried it under Sulaiman's throne. When Sulaiman died, Satan established himself as an orator and said: "O people! Sulaiman was not a prophet; he was only a sorcerer! Go and seek his sorcery in his dwellings and luggage." And he led them to the buried "treasure". The people said: "By Allah! Sulaiman was a sorcerer who subjected us through his magic." The believers from among them said: "Nay, he was a faithful Prophet." When Prophet Muhammad (Peace be upon him) was sent and he mentioned Dawud and Sulaiman, the Jews said: "Muhammad confounds the truth with falsehood: he puts Sulaiman with the Prophets while he was just a sorcerer who was carried by the wind. Thereupon, Allah the Almighty revealed: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marutbut neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us). "And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew}.
Narrated Ibn Jarir: I was told by Muhammad Ibn`Abdel A`la As-San`ani that he was told by Al-Mu`tamir Ibn Sulaiman who said: I heard ` Imran Ibn Jarir who narrated from Abu Majliz as saying: Sulaiman (Peace be upon him) took from every living creature a covenant. So when any person gets afflicted with anything, he (Sulaiman) asks Allah with that covenant and the person recovers. Unfortunately, the people added to this sorcery and magic and said: this is what Sulaiman Ibn Dawud used to act upon. Thereupon, Allah the Almighty revealed His Saying: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did lot disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came town at Babylon to the two angels, Harut and Marut but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people earn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew}.
Narrated Ibn Abu Hatim: I was told by `Isam Ibn Rawwad after Adam after Al-Mas`udi after Ziyad the freed slave of Ibn Mus` ab after Al-Hasan pertaining to Allah's Statement: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon)}, as saying: one-third of poetry, one-third of sorcery (magic), and one-third of soothsaying. And, he said: I was told by AI-Hasan Ibn Ahmed after Ibrahim Ibn `Abdullah Ibn Bshshar Al-Wasiti after Surur Ibn Al-Mughirah after `Abbad Ibn Mansur after Al-Hasan pertaining to Allah's Statement: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon)}, as saying: they were the Jews who followed what they gave out in the lifetime of Sulaiman (Peace be upon him). Prior to that the people knew sorcery, but it was only followed in the lifetime of Sulaiman.
That was a summary of the sayings and narrations of the godly earlier scholars concerning this and it is obvious that there is no clear contradiction between any of them, may Allah guide us all to the Right and Straight Path of His!
Allah's Statement: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon)}, i.e. the Jews who were given an earlier Divine Scripture -gave their backs to it and rejected Prophet Muhammad (Peace be upon him) and followed {what the Shayatin (devils) gave out (falsely of the magic)},what the Shayatin (devils) gave out (falsely of the magic), i.e. what was narrated and related by the devils {in the lifetime of Sulaiman (Solomon)}.
It is true that magic existed before the time of Sulaiman Ibn Dawud (Peace be upon them) because magicians were found in the lifetime of Musa (Moses) (Peace be upon him) and that Sulaiman came after Musa (Peace be upon them both). Allah the Almighty says: {Have you not thought about the group of the Children of Israel after (the time of) Musa (Moses)? When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allah's Way." He said, "Would you then refrain from fighting, if fighting was prescribed for you?" They said, "Why should we not fight in Allah's Way while we have been driven out of our homes and our children (families have been taken as captives)?" But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the Zalimun (polytheists and wrong-doers)}. (Al-Baqarah, 246) then, Allah mentioned the story in which, {and Dawud (David) killed Jalut (Goliath), and Allah gave him [Dawud (David)] the kingdom [after the death of Talut (Saul) and Samuel] and Al-Hikmah (Prophethood), and taught him of that which He willed}. (Al-Baqarah, 251) and, the people of Salih who existed before Ibrahim (Peace be upon him) said to their Prophet Salih: {You are only of those bewitched!}. (Ash-Shu' ara', 153)
Allah the Almighty says: {and such things that came down at Babylon to the two angels, Harut and Marut but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife), i.e. the Jew falsely claimed that Allah Almighty revealed magic on the tongues of Gabriel and Michael to Sulaiman Ibn Dawud, but Allah belied them and showed their falsehood. Moreover, Allah informed His Messenger Muhammad (Peace be upon him) that neither Gabriel, nor Michael has descended with magic and He declared the innocence of Sulaiman (Peace be upon him) from sorcery and black magic. Allah told the whole people that magic is nothing but the work of devils who teach it to the people in Babylon. And, that the two men who used to teach it to the people there were called Harut and Marut.
The Related Hadith
(And Comments)
Narrated Imam Ahmed (May Allah rest his soul) in his Musnad: I was told by Yahya Ibn Bakir after Zuhair Ibn Muhammad after Musa Ibn Iubair after Nafi after `Abdullah Ibn `Umar (May Allah be pleased with them) that he heard Allah's Messenger (Peace be upon him) as saying: "When Adam (Peace be upon him) was put down on earth, the angels said: 0 Lord! {Will You place therein those who will make mischief therein and shed blood, -while we glorify You with praises and thanks and sanctify You}. (Al-Baqarah, 30) They continued: Our Lord! We obey You more than man does. Allah the Almighty said to them: Appoint two angels from amongst you to descend to earth. The angels said: Our Lord! (We chose) Harut and Marut. They went down to earth where the flower appeared to them in the form of the most beautiful woman on earth. They asked her to have sexual intercourse with them. But, she said: only after you disbelieve in Allah. They refused and she went away for a while. Then, she came back holding a child in her arms and they asked her for the second time. She said: first, you must kill this boy. They refused to and she went away for a while and then, came back holding a glass of wine. They asked her for the third time. She said: First, you must drink this glass of wine. They drank the wine, committed adultery with her and finally killed the boy. When they restored their conscience, the woman said: By Allah! After you had drunk the wine, you committed all that which you refused to do at first. Thereupon, they were given the choice between receiving the torment of this like or that of the Hereafter. They' chose that of the present life."
(Narrated by Imam Ahmed) The same was narrated by Abu Hatim Ibn Hibban in his Sahih after Al-Hasan after Sufyan after Abu Bakr Ibn Abu Shaibah after Yahya Ibn Bakir. However, this Hadith is an Unfamiliar[2] one from this Chain of Transmission.
All its narrators are trustworthy but the one named Musa Ibn Iubair.
Very Important:
Many scholars and transmitters narrated various stories and narrations pertaining to the story of Harut and Marut, but all the details they mentioned could be traced down to the narrations made by the Children of Israel. However, there is not a single Hadith or Narration that can be traced down to Prophet Muhammad (Peace be upon him), the infallible one who says nothing but the truth. In addition, the text of the Glorious Qur'an does not relate this story in details, and thus we believe in what is mentioned in the Glorious Qur'an as it is without any increase or decrease. Finally, Allah knows best!
Allah Almighty says: {But neither of these two taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us) "}, Ibn 'Abbas (May Allah be pleased with him) said: they used to warn anyone who came to them to learn magic and say to him: {We are only for trial, so disbelieve not (by learning this magic from us)}, that they knew what is good, bad, belief and disbelief and thus they knew that magic is of disbelief. Ibn 'Abbas (May Allah be pleased with him) continued: if they could not dissuade him, they told him to go to such and such place. There he could find Satan who teaches him. The same time one is taught magic, his belief (symbolized as light) gets out of his body and he could see it flying away in the sky. Upon this, he would say: woe to me! In addition: Al-Hasan Al-Basri said: the two angels were sent with magic to teach the people as a test for them and Allah took their covenant that they do not teach anybody {till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)"}. (Narrated by Ibn Abu Hatim)
Narrated Qatadah: The Covenant was taken from them that they don't teach anyone till they say: {We are only for trial, so disbelieve not (by learning this magic from us)}. Moreover, As-Sadiy said: they used to warn anyone who came to them to learn magic and say to him: {We are only for trial, so disbelieve not (by learning this magic from us)}. But, if he insisted, they would say: Go to that pile of ashes and "squeeze the lemon thereon". If the man goes and does what he was ordered, he would see a light coming out of that ashes and flies till it reaches the sky -verily, this is belief. Instead, there would come a black object that would look like smokes and enters his ears and the whole of his body -verily, this is Allah's Wrath. After that, the man tells them of what happened and they consequently teaches him magic. This is the interpretation of Allah's Saying: {But neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew}.
In the interpretation of this Qur'anic Verse, Sunaid Ibn Hajjaj narrates after Ibn Juraij his saying: there is no one who practices magic but a disbeliever. As for the word "trial", it means a test and an ordeal. Some scholars found a textual proof in this Verse that whosoever practices magic; he becomes a disbeliever. This is supported by the Prophetic Hadith that has been narrated by Al-Hafiz Abu Bakr Al-Bazzar after Muhammad Ibn Al-Muthanna after Mu'awiyah after Al-A'mash after Ibrahim after Hammam on the authority of 'Abdullah as saying: "Whosoever attends himself to (or comes to) a soothsayer or a magician and believes in what he says: he will become a disbeliever in what has been sent to Muhammad (Peace be upon him) ". (An Authentic Hadith)
Allah the Almighty says: {And from these (angels) people learn that by which they cause separation between man and his wife}, i.e. the people learns from Harut and Marut the magic by which they cause separation between man and his wife though they (the man and his wife) have some kind of affinity and passion. This is caused by cunning of the devils as transmitted in Imam Muslim's Sahih from the Hadith narrated by Jabir Ibn 'Abdullah that the Prophet (Peace be upon him) says: "Iblis places his throne upon water; he then sends detachments (for creating dissension); the nearer to him in rank are those who are most notorious in creating dissension. One of them comes and says: I did so and so. And he says: You have done nothing. Then one amongst them comes and says: I did not spare so and so until I sowed the seed of discord between a husband and a wife. The Satan goes near him and says: 'You have done well. "Al-A'mash said: "He then embraces him." The dissension between a husband and his wife can be created through magic in that the devil let each one of them imagine something bad -a view, or manner, etc. -about the other.
Allah the Almighty says: {But they could not thus harm anyone except by Allah's Leave}, Abu Sufyan Ath-Thawri said: they could not thus harm anyone except by Allah's Decree. In addition, Muhammad Ibn Ishaq said: they could not thus harm anyone except in case Allah enables them to do so.
Al-Hasan Al-Basri (May Allah be pleased with him) said: {But they could not thus harm anyone except by Allah's Leave}, i.e. whomsoever Allah wants to be affected, he will be affected. And, whomsoever Allah does not want to be affected, he will not be affected. In addition, they cannot harm anyone except by Allah's Leave and Decree.
Allah the Almighty says: {And they learn that which harms them and profits them not}, i.e. they learn that which harms their religion and faith and profits them not. Allah says: {And indeed they knew that the buyers of it (magic) would have no share in the Hereafter}, i.e. the Jews who took magic instead of following Prophet Muhammad (Peace be upon him) knew that anyone who did as what they have done, he would have not share in the Hereafter. Allah Almighty says: {And how bad indeed was that for which they sold their own selves, if they but knew. And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!}, that they took magic instead of following Prophet Muhammad (Peace be upon him), {And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord} , i. e. if they had believed in Allah and His Messengers and did not violate His Boundaries, they would have received a far better reward from Allah Almighty. This is compatible with Allah's Saying that reads: {But those who had been given (religious) knowledge said: "Woe to you! The Reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except those who are As Sabirun (the patient in following the truth) "}. (Al-Qasas, 80)
Some scholars found textual proof that a magician is a disbeliever in the Qur'anic Verse that reads: {And if they had believed and guarded themselves from evil and kept their duty to Allah}. Other scholars viewed that a magician is not a disbeliever, but his neck must be cut off. `Amr Ibn Dianr narrated from Bajabla Ibn `Abdah as saying: `Umar Ibn Al-Khattab ordered every magician and witch to be killed. Thereupon, they killed three witches. In addition, it is true that the Mother of the Faithful, Hafsah was bewitched by a maid. Consequently, Hafsah ordered that she had to be killed. Moreover, Imam Ahmed Ibn Hanbal said: it was transmitted from three of the Prophet's Companions that a magician must be killed. Besides, At-Tirmidhi narrated from Isma'il Ibn Muslim after Al-Hasan after Jundub Al-Azdi as saying: Allah's Messenger (Peace be upon him) says: "The Prescribed Penalty set for a magician is a blow with the sword.”
It was narrated that Al-Walid Ibn 'Uqbah had a magician who used to make shows before him. He used to cut off a man's head, then calls it to get back to its proper place. The people said: Glory be to Allah! The magician revives the dead. However, a man from the pious migrants saw him and intended something. The next day he came and cut the magician's head and said: if he is truthful, he can revive himself! And, he recited Allah's Statement that reads: {Will you submit to magic while you see it}. (Al-Anbiya', 4) Consequently, Al-Walid raged because the migrant did not ask for his permission first (to kill the magician), he imprisoned him for a while, then set him free. Allah knows best!
Imam Abu Bakr Al-Khallal said: One of the princes used to have a magician who makes shows of his magic and one day Jundub came and killed him saying: I believe he was a magician.
[1] Shahr Ibn Hawshab is a Weak (i.e. not trustworthy) Narrator.
[2] The Unfamiliar Hadith: That is narrated only by one narrator even if he were in one class. Many scholars name the Unfamiliar Hadith as (the Single). (Translator)
18) Moses and AI-Khidr
Allah, the Almighty says:
{And (remember) when Musa (Moses) said to his boy-servant: "I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling." But when they reached the junction of the two seas, they forgot their fish, and it took its way through the sea as in a tunnel. So when they had passed further on (beyond that fixed place), Musa (Moses) said to his boy-servant: "Bring us our morning meal; truly, we have suffered much fatigue in this, our journey." He said: "Do you remember when we betook ourselves to the rock? I indeed forgot the fish,; none but Shaitan (Satan) made me forget to remember it, it took its course into the sea in a strange (way)!" [Musa (Moses)] said: "That is what we have been seeking;" So they went back retracing their footsteps; Then they found one of Our slaves, on whom We had bestowed mercy from Us, and whom We had taught knowledge from Us; Musa (Moses) said to him (Al-Khadir): "May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?" He (Al-Khadir) said: "Verily you will not be able to have patience with me! And how can you have patience about a thing which you know not;" Musa (Moses) said: "If Allah wills, you will find me patient, and I will not disobey you in aught;" He (Al-Khadir) said: "Then, if you follow me, ask me not about anything till I myself mention of it to you;" So they both proceeded, till, when they embarked the ship, he (Al-Khadir) scuttled it; Musa (Moses) said: "Have you scuttled it in order to drown its people? Verily, you have committed a thing Imr (a Munkar -evil, bad, dreadful thing); " He (Al-Khadir) said: "Did I not tell you, that you would not be able to have patience with me?" [Musa (Moses)] said: "Call me not to account for what I forgot,[1] and be not hard upon me for my affair (with you);" Then they both proceeded, till they met a boy, and he (Al-Khadir) killed him; Musa (Moses) said: "Have you killed an innocent person who had killed none? Verily, you have committed a thing Nukr (a great Munkar prohibited, evil, dreadful thing)!" (Al-Khadir) said: "Did I not tell you that you can have no patience with me?" [Musa (Moses)] said: "If I ask you anything after this, keep me not in your company, you have received an excuse from me; " Then they both proceeded, till, when they came to the people of a town, they asked them for food, but they refused to entertain them; Then they found therein a wall about to collapse and he (Al-Khadir) set it up straight; (Musa (Moses)] said: If you had wished, surely, you could have taken wages for it!" (Al-Khadir) said: "This is the parting between me and you, I will tell you the interpretation of (those)things over which you were unable to hold patience. As for the ship, it belonged to Masakin (poor people) working in the sea. So I wished to make a defective damage in it, as there was a king behind them who seized every ship by force. And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief. So we intended that their Lord should change him for them for one better in righteousness and nearer to mercy. And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did them not of my own accord. That is the interpretation of those (things) over which you could not hold patience}. (Al-Kahf, 60-82)
Some of the People of the Book said: the one who met Al-Khadir was Musa Ibn Misha Ibn Yusuf Ibn Ya` ub Ibn Ishaq Ibn Ibrahim, father of the Prophets. But, the most authentic view is that he was Musa Ibn `Imran, the Prophet sent by Allah to the Children of Israel.
Narrated Imam Al-Bukhari: I was told by Al-Hamidi after Sufyan after `Amr Ibn Dinar after Sa`id Ibn Jubair as saying: I said to Ibn `Abbas: "Nauf AI-Bakali claims that Moses (the companion of AI-Khadir) was not the Moses of Banu Israel but he was another Moses." Ibn `Abbas (May Allah be pleased with him) remarked that the enemy of Allah (Nauj) was a liar. Narrated Ubai bin Ka `b: The Prophet (Peace be upon him) said: "Once Prophet Moses stood up and addressed Banu Israel. He was asked: "Who is the most learned man amongst the people?" He said: "I am the most learned." Allah admonished Moses as he did not attribute absolute knowledge to Him (Allah). So Allah inspired to him, "At the junction of the two seas there is a slave of mine who is more learned than you." Moses said: "O my Lord! How can I meet him?" Allah Almighty said: "Take a fish in a large basket (and proceed) and you will find him at the place where you will lose the fish." So Moses set out along with his (servant) boy, Yusha` bin Nun and carried a fish in a large basket till they reached a rock, where they laid their heads (i. e. lay down) and slept. The fish came out of the basket and it took its way into the sea as in a tunnel. So it was an amazing thing for both Moses and his (servant) boy. They proceeded for the rest of that night and the following day. When the day broke, Moses said to his (servant) boy: {Bring us our early meal. No doubt, we have suffered much fatigue in this journey}. Moses did not get tired till he passed the place about which he was told. There the (servant) boy told Moses: {Do you remember when we betook ourselves to the rock, I indeed forgot the fish}. Moses remarked: {That is what we have been seeking. So they went back retracing their footsteps}, till they reached the rock. There they saw a man covered with a garment (or covering himself with his own garment). Moses greeted him. Al-Khadir replied saying: "How do people greet each other in your land?" Moses said: "I am Moses." He asked: "The Moses of Banu Israel?" Moses replied in the affirmative and added: "May I follow you so that you teach me of that knowledge which you have been taught." Al-Khadir replied: "Verily! You will not be able to remain patient with me, 0 Moses! I have some of the knowledge of Allah which He has taught me and which you do not know, while you have some knowledge which Allah has taught you which I do not know." Moses said: "Allah willing, you will find me patient and I will not disobey you in aught. So both of them set out walking along the seashore, as they did not have a boat. In the meantime a boat passed by them and they requested the crew of the boa(. to take them on board. The crew recognized Al-Khadir and took them on board without fare. Then a sparrow came and stood on the edge of the boat and dipped its beak once or twice in the sea. Al-Khadir said: "O Moses! My knowledge and your knowledge have not decreased Allah's knowledge except as much as this sparrow has decreased the water of the sea with its beak." Al-Khadir went to one of the planks of the boat and plucked it out. Moses said: "These people gave us a free lift but you have broken their boat and scuttled it so as to drown its people." Al-Khadir replied: "Didn't I tell you that you will not be able to remain patient with me." Moses said: "Call me not to account for what I forgot." The first (excuse) of Moses was that he had forgotten. Then they proceeded further and found a boy playing with other boys. Al-Khadir took hold of the boy's head from the top and plucked it out with his hands (i.e. killed him). Moses said: "Have you killed an innocent soul who has killed none." AI-Khadir replied: "Did I not tell you that you cannot remain patient with me?" Then they both proceeded till when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found there a wall on the point of collapsing. Al-Khadir repaired it with his own hands. Moses said: "If you had wished, surely you could have taken wages for it." Al-Khadir replied: "This is the parting between you and me." The Prophet (Muhammad (Peace be upon him)) added: "May Allah be Merciful to Moses! Would that he could have been more patient to learn more about his story with Al-Khadir." (Sahih Al-Bukhari)
Allah the Almighty says: {And as for the wall, it belonged to two orphan boys in the town}, As Suhaili said: they were Asram and Sarim sons of Kashih. {And there was under it a treasure belonging to them}, i.e. the treasure was gold, or some kind of knowledge. However, the most likely view is that it was some kind of knowledge inscribed on a golden board.
Al-Bazzar said: I was told by Ibrahim Ibn Sa'id Al-Jauhari after Bishr Ibn Al-Mundhir ufter Al Harith Ibn 'Abdullah Al- Yahbasi after 'Iyad Ibn `Abbas Al-Ghassani after Ibn Hujairah after Abu Dharr as saying: "The treasure mentioned in Allah's Book (the Glorious Qur'an) was a solid golden board where it was inscribed: I wondered at the one who affirmed faith in the Divine Decree and then he exerted himself; and I wondered at the one who remembered Hell-Fire and then he laughed; and I wondered at the one who remembered death and then he became heedless of the meaning of 'There is no god but Allah.'" The like was narrated by Al-Hasan Al-Basri, ` Umar the freed slave of `Afrah and Ja`far As-Sadiq.
Allah's Saying: {And their father was a righteous man}, i.e. their seventh or tenth grandfather. However, this proves that the righteousness of the father benefits his own children and their children.
Allah's Saying: {as a mercy from your Lord} , this is a textual proof that Al-Khadir was a Prophet and that he did not do anything out of his own desire but as ordered by Allah the Almighty.
Al-Khadir's Name, Lineage and Prophethood: Is He Still Alive?
The real name, lineage and status of Al-Khadir are controversial. This can be added to the very important question: is he still alive?
Al-Hafiz Ibn `Asakir said: He is said to be Al-Khadir son of Adam. Ibn Qutaibah said: His name was Balya -or Aylya -Ibn Malakan Ibn Faligh Ibn `Abir Ibn Shalikh Ibn Arfakhshdh Ibn Sam Ibn Noah (Peace be Upon him).
Isma`il Ibn Abu Uwais said: His name was Al-Mu`amir Ibn Malik Ibn `Abdullah Ibn Nasr Ibn Lazd .
Others said: He is Khadrun Ibn `Amyaiyl Ibn Al-afiz Ibn AI-`Iys Ibn Ishaq Ibn Prophet Ibrahim (Peace be upon him). There are so many other views pertaining to his name and lineage.
Imam Al-Bukhari said: I was told by Muhammad Ibn Sa'id Al-Asbahani after Ibn Al-Mubarak after Mu`amir after Hammam on the authority of Abu Hurairah (May Allah be pleased with him) that the Prophet (Peace be upon him) said: "Al-Khadir was named so because he sat over a barren white land, it turned green with plantation after (his sitting over It)."
Qabisah narrated on the authority of Ath-Thauri after Mansur after Mujahid as saying: Al-Khadir was named so because everything around him used to turn into green when he stands for prayer. It was stated earlier that Moses and Yusha` (Peace be upon them) went back retracing their footsteps, till they reached the rock. There they saw a man covered with a green garment (or covering himself with his own garment). Moses greeted him. Al-Khadir replied saying: "How do people greet each other in your land?" Moses said: "I am Moses." He asked: "The Moses of Banu Israel?" Moses replied in the affirmative and added: "May I follow you so that you teach me of that knowledge which you have been taught... etc."
The Story Indicated His Prophethood in Four Aspects:
First: Allah the Almighty says: {Then they found one of Our slaves, on whom We had bestowed mercy from Us, and whom We had taught knowledge from Us}. (Al-Kahf, 65)
Second: Moses says to Al-Khadir: {Musa (Moses) said to him (Al-Khadir): "May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?" He (Al-Khadir) said: "Verily you will not be able to have patience with me! And how can you have patience about a thing which you know not." Musa (Moses) said: "If Allah wills, you will find me patient, and I will not disobey you in aught." He (Al-Khadir) said: "Then, if you follow me, ask me not about anything till I myself mention of it to you"). (Al-Kahf, 66-70) So, were he not a Prophet, Moses would not address him that way, and he would not answer Moses that way as well. Moses sought his company because he wanted to get some of the knowledge Al-Khadir was given by Allah and that which Moses did not get. Were Al-Khadir anything but a Prophet, he would not be infallible. Thus, Moses would not be keen to accompany him because Moses himself was an honorable Prophet and an infallible Messenger. Were Al-Khadir anything but a Prophet, Moses would not take the trouble of searching for him for eighty years. When Moses met with Al-Khadir, Moses highly respected him and followed him submissively to gain as much as possible of his divine knowledge.
Third: Al-Khadir intentionally killed the boy. He would not do that without an inspiration from Allah Almighty ordering him to. This incident can stand as a separate proof that Al-Khadir was a Prophet. It can stand as well, as a proof that he was infallible. Al-Khadir killed the boy because he was inspired that the boy would be a disbeliever when he grows up and that his parents would follow him due to their earnest love for him. So he killed him to save the faith of the parents. This indicated that he was an infallible Prophet.
Fourth: When Al-Khadir interpreted and explained for Moses the actions he took and clarified everything to him he added: {As a mercy from your Lord. And I did them not of my own accord}, i.e. I did not do that out of my desire, instead, I was ordered to by divine inspiration. All these indicated his Prophethood and infallibility.
Is Al-Khadir Still Alive?
The majority of scholars said: "Al-Khadir is still alive because he was the one who buried Adam (Peace be upon him) after the Deluge and thus he was affected by the invocation of Adam that he who buries him will live long." Some people said: "he is still alive because he drank of the spring of life."
There are so many narrations and stories on which those who viewed the existence of Al-Khadir today based their opinion. But, all the narrations and Hadiths pertaining to that issue are weak and invented and those who narrated them are not infallible.
'Abdur Razzaq said: I was told by Mu' amir that Abu Sa'id AI-Khudri said: "One day Allah's Messenger (Peace be upon him) narrated to us a long narration about Ad-Dajjal and among the things he narrated to us, was: 'Ad-Dajjal will come, and he will be forbidden to enter the mountain passes of Medina. He will encamp in one of the salt areas neighboring Medina and there will appear to him a man who will be the best or one of the best of the people. He will say: 'I testify that you are Ad-Dajjal whose story Allah's Messenger has told us. 'Ad Dajjal will say (to his audience): 'Look, if I kill this man and then give him life, will you have any doubt about my claim?' They will reply: 'No.' Then Ad Dajjal will kill that man and then will make him alive. The man will say: 'By Allah, now I recognize you more than ever! 'Ad-Dajjal will then try to kill him (again) but he will not be given the power to do so. ", Mu'amir said: I was told that the man who stands against the Dajjal is Al-Khadir and that his neck on that day would be covered with brass.
Sheik Abu Al-Faraj Ibn Al-Jawzi refuted all these Hadiths and proved them all to be invented, and he proved the Chains of Transmission of the narrations and stories of the Prophet's Companions and followers to be weak and fallible. Indeed, Ibn Al-Jawzi was very powerful and authentic in doing so.
As for those who claimed Al-Khadir to be dead such as Imam Al-Bukhari, Abu Al-Husain Ibn Al-Munadi and sheik Abu Al-Faraj Ibn Al-Jawzi, they held as their textual proofs what follows: Allah the Almighty says: {And We granted not to any human being immortality before you (O Muhammad (Peace be upon him»: then if you die, would they live forever?}. (Al-Anbyia', 34) So if Al-Khadir was a human being, he would be affected by this ruling: he is mortal, he must die. Allah the Almighty says: {And (remember) when Allah took the Covenant of the Prophets, saying: "Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allah), and afterwards there will come to you a Messenger (Muhammad (Peace be upon him» confirming what is with you; you must, then, believe in him and help him." Allah said: "Do you agree (to it) and will you take up My Covenant (which I conclude with you)?" They said: "We agree." He said: "Then bear witness; and I am with you among the witnesses (for this)"). (Al 'Imran, 81) Ibn 'Abbas (May Allah be pleased with him) said: Allah took the Covenant of all the Prophets to believe in Muhammad and support him if he appears during their lifetimes. In addition, they should take the Covenant of all their own nations to believe in him and support him in the same way. Thereupon, were Al-Khadir a Prophet or a Wali (protector or guardian), he would be involved in that Covenant and that were he alive during the lifetime of Prophet Muhammad (Peace be upon him), he would follow him and present himself before him paying allegiance and absolute faith.
Imam Ahmed narrated: I was told by Shuraih Ibn An-Nu'man after Hashim after Mujalid after AshShi'bi after Jabir Ibn 'Abdullah that the Prophet (Peace be upon him) said: "By Him in Whose Hand my soul is! Were Moses alive, he would do nothing but follow me." This is the decisive view which the earlier Qur'anic Verse indicates that all Prophets -if they happen to live during the lifetime of Prophet Muhammad -are ordered to follow him and practice his own Shari `ah. On the Night Journey, he (Peace be upon him) was raised far above them all. [2] When they descended to Jerusalem and the time for Prayer was due, he (Peace be upon him) was ordered to lead them all (in Prayer). This showed that he is the greatest Imam and the last Prophet who is most honored and respected (May Allah grant him and them all mercy).
Thereupon, if Al-Khadir were alive, he would be joining forces with Prophet Muhammad (Peace be upon him), and he would follow his religion in every minute detail. This is Prophet `Isa (Jesus (Peace be upon him)) when he will descends by the end of time, he will rule over the whole world in accordance with this honorable legislation of Prophet Muhammad (Peace be upon him). However, there is nothing to certify that Al-Khadir has met together with Prophet Muhammad (Peace be upon him) in a single day or even witnessed any fight with him against the polytheists or the infidels. On the day on which the Battle of Badr was fought, the Messenger of Allah (Peace be upon him) cast a glance at the infidels, and they were one thousand (1000) while his own Companions were three hundred and nineteen (319). Allah's Prophet (Peace be upon him) turned (his face) towards the Qiblah. Then, he stretched his hands and began his supplication to his Lord: 'O Allah! Accomplish for me what Thou hast promised to me. 0 Allah! Bring about what Thou hast promised to me. 0 Allah! If this small band of Muslims is destroyed, Thou will not be worshipped on this earth.' He (Peace be upon him) continued his supplication to his Lord, stretching his hands, facing the Qiblah, until his mantle slipped down from his shoulders. So Abu Bakr (May Allah be pleased with him) came to him, picked up his mantle and put it on his shoulders. Then he (Abu Bakr) embraced him from behind and said: 0 Prophet of Allah! This prayer of yours to your Lord will suffice you, and He will fulfil for you what He has promised you. So Allah, the Glorious and Exalted, revealed (the Qur'anic verse): {(Remember) when you sought help of your Lord and He answered you (saying): I will help you with a thousand of the angels each behind the other (following one another) in succession}. (Al-Anfal, 9) So Allah helped him with angels." (Sahih Muslim) However, this' small band of Muslims' consisted, then, of the chiefs from among the Muslims and the angels, foremost among whom was Jibril (Gabriel (Peace be upon him)). Thus, if Al-Khadir were alive, his presence, then, would be the best thing he could ever do. Narrated Al-Qadi Abu Ya`la Muhammad Ibn Al-Husain Al-Fara' Al-Hanbali: Some people asked some of our companions about Al-Khadir, was he dead? They answered: "Yes."
Some people claim that Al-Khadir was present during all these past events but no one could see him because he was invisible. Obviously, this claim is groundless and is based only on illusions. Indeed, if he was still alive during the lifetime of Prophet Muhammad (Peace be upon him), he would certainly join him in his fight against the polytheists of the tribe of Quraish. See the following Hadith: Narrated Sa'd (May Allah be pleased with him): "On the Day of Uhud I saw on the right side of Allah's Messenger (Peace be upon him) and on his left side two persons dressed in white clothes and whom I did not see before nor after that, and they were Gabriel and Michael (may Allah be pleased with both of them)." (Sahih Muslim)
In addition, 'Abdullah Ibn `Umar (May Allah be pleased with both of them) said: "Once the Prophet (Peace be upon him) led us in the `Isha' (Night) Prayer during the last days of his life and after finishing it (the Prayer) (with Taslim, i.e. final salutation) he said: 'Do you realize (the importance of) this night? Nobody present on the surface of the earth tonight will be living after the completion of one hundred years from this night. ", (Sahih Al-Bukhari) And, `Abdullah Ibn `Umar (May Allah be pleased with both of them) narrated: "Allah's Messenger (Peace be upon him) led us in the `Isha' (Night) Prayer at the latter part of the night and when he had concluded it by salutations he stood up and said: 'Have you seen this night of yours? At the end of one hundred years after this (night) none would survive on the surface of the earth (from among my Companions).' Ibn `Umar said: People were (not understanding) these words of the Messenger of Allah (Peace be upon him) which had been uttered pertaining to one hundred years. Allah's Messenger (Peace be upon him) in fact meant (by these words) that on that day none from amongst those who had been living upon the earth (from amongst his Companions) would survive (after one hundred years) and that would be the end of this generation." (Sahih Muslim) And, Jabir Ibn `Abdullah (May Allah be pleased with him) reported: "I heard Allah's Messenger (Peace be upon him) as saying this one month before his death: 'You asked me about the Last Hour whereas its knowledge is with Allah. I, however, take an oath and say that none upon the earth, the created beings (from amongst my Companions), would survive at the end of one hundred years." This Hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters, but there is no mention of the words: "one month before his death." (Sahih Muslim) So, even if Al-Khadir were alive during the lifetime of Prophet Muhammad (Peace be upon him), he would, then, be dead in accordance with these above-mentioned Hadiths. And, Allah knows best!
[1] Narrated Abu Hurairah (May Allah be pleased with him): The Prophet (Peace be upon him) said: "Allah forgives my followers those (evil deeds) their own selves may whisper or suggest to them as long as they do not act (on it) or speak." (Sahih Al-Bukhari) Narrated Abu Hurairah (May Allah be pleased with him): The Prophet (Peace be upon him) said: "If somebody eats something forgetfully while he is fasting, then he should complete his fast, for Allah has made him eat and drink." (Sahih Al-Bukhari)
[2] I.e. Near Sidrat-ul-Muntaha (a lote-tree of the utmost boundary over the seventh heaven beyond which none can pass). (Translator)
19) Owners of the Elephant
Allah the Almighty says: {Have you (O Muhammad (Peace be upon him)) not seen how your Lord dealt with the owners of the Elephant? [The Elephant army which came from Yemen under the command of Abraha Al-Ashram intending to destroy the Ka`bah at Makkah]. Did He not make their plot go astray? And He sent against them birds, in flocks. Striking them with stones of Sijjil (baked clay). And He made them like (an empty field of) stalks (of which the corn has been eaten up by cattle)}. (Al-Fil 1-5 At one time Yemen was controlled by Abyssinia. Ibn Ishaq said that the Abyssinian governor of Yemen, Abraha Al-Ashram, built a huge, lofty church and wrote to the king of Abyssinia, the Negus: “I have built you a church that is unprecedented, and I am intending to divert pilgrimage from Makkah to Abyssinia.” According to Al-Suhaili, Abraha Al-Ashram subjugated the Yemenis to build that contemptible church and humiliated them in several ways. He used to cut off the hand of anyone who arrived late for labor at sunrise. He took many valuable things from the palace of Bilqis to add to the church, including marble, precious stones, and other valuables. He erected gold and silver crosses, built ebony and ivory pulpits, and built the church high and wide.
After Abraha was killed, if anyone tried to take anything from the church building or its ornaments, the Jinn were reluctant and hesitant to harm him. This was because it was built above two idols called Ku`aib and his wife, which were about sixty cubits high. So, the Yemenis left the church untouched till the era of Al-Saffah, the first Abbaside Caliph. He sent a group of pious scholars of firm will, who totally demolished it, and it has remained destroyed till the present day.
Ibn Ishaq said that when the Arabs heard of the letter that Abraha sent to the Negus, a man from Kinanah got angry. He set out till he reached the church, where he urinated on its walls as a sign of anger and derision. Nobody noticed him, and he returned home safely.
The news reached Abraha, who asked about the culprit. He was answered, “This was done by one of those Arabs who perform pilgrimage to the Ka`bah at Makkah when he heard of your declared intention to divert pilgrimage from their Sacred House to your recently-built church. He got angry and came to urinate in it, declaring it to be unqualified (for Pilgrimage).”
Upon hearing this, Abraha burst with rage and swore that he would demolish the Ka`bah. Then he ordered the Abyssinians, who were Christians, to prepare for war. He led a big expedition against Makkah with one or more elephants.
The Arabs heard the news and were terrified, but they decided to fight him when the news was confirmed that he intended to destroy the Sacred House. A nobleman of Yemen called Dhu Nafar set out to encounter him, accompanied by his own clan and those who answered his call to fight against Abraha. The two parties met, and Dhu Nafar and his followers were defeated and he himself was taken as a prisoner of war.
He was then brought before Abraha, who was about to kill him, but Dhu Nafar said, “O king! Don’t kill me, I may be of any use to you.”
Abraha did not kill him but kept him tied up in custody. Then Abraha went on intending what he set out for.
When he arrived at the land of Khath`am, he encountered with Nufail Ibn Habib Al-Khath`ami, who was leading his two tribes, Shahran and Nahis, along with his followers from among the Arabs.
Nufail was defeated and taken as a prisoner of war to be brought before Abraha. Abraha intended to kill him, but Nufail said: “O king! Don’t kill me. I may guide you to the destination you desire. Here is my pledge of allegiance.”
Abraha set him free and took him as a guide. When they passed by Ta’if, there came to him Mas`ud Ibn Mu`tab Ibn Malik Ibn Ka`b Ibn `Amr Ibn Sa`d Ibn `Auf Ibn Thaqif along with his followers, who said, “O king! We are nothing but your slaves, we listen and obey, no hostility is ever there between you and us, and our House (the house of Al-Lat) is not the one you want. You only want the House in Makkah, so we will send with you someone to leads you to it.”
Al-Lat was their sacred house in Ta’if. It was to them just as the Ka`bah was to the rest of the Arabs.
They sent a man called Abu Rughal to show Abraha the way to Makkah. They went on till they arrived at a place called Al-Maghmas, where Abu Rughal died. Abu Rughal was buried there and afterwards, the Arabs used to stone his grave.
However, it is mentioned elsewhere in the Story of Thamud that Abu Rughal was among the train of Abraha and that he sheltered himself with the Sacred House (Ka`bah) and when he came out, a stone hit him and he was killed. The Prophet (peace be upon him) told his Companions, “As a sign of this, he was buried with two branches of gold.” They dug and found them. To settle between this and the narration of Ibn Ishaq, we may say that the later Abu Rughal had the same name as his ancestor whose grave used to be stoned by the Arabs. Moreover, the people used to stone his grave as they stoned that of the former.
Ibn Ishaq said that when Abraha arrived at Al-Maghmas, he sent a man called Al-Aswad Ibn Maqsud with a cavalry dispatch. Al-Aswad seized some of the Arabs’ property, which included two hundred camels belonging to `Abdul Muttalib, the Prophet’s uncle, who was the principal man among the nobility.
Upon this, the tribes of Quraish, Kinanah and Hudhail decided to fight against Abraha, but they realized that they could not afford it, so they abandoned the idea.
Then, Abraha sent Hanatah Al-Himiari to Makkah, ordering him to ask for the chief of the people and tell him, “I did not come to fight against you, I only came to destroy the Sacred House. If you do not stand in our way, we will not harm any of you at all.” Abraha added to his messenger, “And if he shows his desire not to fight, bring him to me.”
When Hanatah entered Makkah, he asked about its chief and master. He was told that it was `Abdul Muttalib Ibn Hashim. He saw him and thus delivered the message.
`Abdul Muttalib replied, “By Allah! We do not intend to fight. Really we cannot afford it. This is the Sacred House of Allah and His Khalil (friend) Ibrahim (peace be upon him). Only He Alone can protect it if He wills to.”
Upon hearing this, Hanatah said, “Come with me to meet with Abraha. He ordered me to do so.”
`Abdul Muttalib set out for him accompanied by some of his sons. When they approached the camp, he asked about Dhu Nafar, who was a friend of his. He entered upon him in his prison and said, “O Dhu Nafar! Can’t you do anything for us in this plight of ours?”
Dhu Nafar said, “What can a prisoner do while waiting for death to come either in the morning of at night? All that I can do is to send to the keeper of the elephant, Anis, who is a friend of mine, to recommend you, say a good word for you, intercede for you before him, and to seek permission for you to meet with Abraha.”
`Abdul Muttalib said, “That’s enough with me.”
Dhu Nafar sent to Anis saying, “`Abdul Muttalib is the chief of the Quraish. He is generous to both humans and animals, and the king Abraha has seized two hundred camels that belong to him. So, seek permission for him to meet Abraha and do whatever you see useful for him.”
Anis said, “Surely, I will do so.”
Anis presented himself before Abraha and said, “O king! The chief of the Quraish is here and wants to present himself before you, so give him permission, please!”
Abraha gave his consent. `Abdul Muttalib was very handsome and grand, and when Abraha saw him, he showed great respect and was highly impressed. He refused to make him sit lowly in front of him, and also disliked to let the Abyssinians see him allowing him to sit on his own chair. Consequently, he descended from his chair and sat beside him on the rich carpet.
Then Abraha said to his interpreter, “Ask him what does he want?”
But Abraha was surprised to hear from `Abdul Muttalib, through the interpreter, that all he wanted was compensation for his two hundred camels, but did not ask him to leave the Ka`bah alone.
When Abraha expressed surprise, `Abdul Muttalib answered, “I am the master of the camels, whereas the Ka`bah has its Lord to defend it.”
Abraha said, “No one can defend it from me.”
`Abdul Muttalib said, “You are on your own!”
Finally, Abraha gave him the camels back.
Ibn Ishaq continued: It is said that when `Abdul Muttalib entered upon Abraha he was accompanied by Ya`mur Ibn Nafa’ah Ibn `Adiy Ibn Ad-Dail Ibn Bakr Ibn `Abd Manah Ibn Kinanah, the chief of the Banu Bakr tribe, and by Khuwailid Ibn Wa’ilah, the chief of the Hudhail tribe, who offered Abraha one-third of the properties of Tihamah district in return for his going back and leaving the Ka`bah alone. But, Abraha refused their offer. Ibn Ishaq added: “I am not certain about the authenticity of this.”
When `Abdul Muttalib returned home, he told the Quraish about what happened between him and Abraha and ordered them to evacuate Makkah and move to the mountains. Then, accompanied by some men, he stood holding the ring of the Ka`bah’s door and invoked Allah and sought His aid against Abraha and his troops.
`Abdul Muttalib let go the door’s ring and set out with his companions to the mountains, seeking shelter and waiting to see what would happen next. In the morning, Abraha prepared to enter Makkah with his elephant and troops.
The elephant’s name was Mahmoud. When he was directed towards Makkah, Nufail Ibn Habib came near him and whispered in its ear, “Kneel down, Mahmoud, and go back home safely. You are in Allah’s Sacred Town.”
He let go its ear and the elephant knelt down.
As-Suhaili said that this means that the elephant fell to the ground, as elephants do not kneel down. But it is said that some elephants might kneel down just as camels. And Allah knows best.
Nufail Ibn Habib went away and climbed the mountain till he was far and safe. The Abyssinians beat the elephant to force it to stand up on its feet, but it refused. They hit its head with axe-like weapons, but it refused. They tried their best to force it to stand up on its feet, but they could not. They directed its face back towards Yemen, and it stood up and ran in that direction. They directed it towards Syria and then towards the east, and it stood up on its feet and ran in that direction. They again directed it towards Makkah, but it refused.
Then Allah the Almighty sent upon them birds resembling hawks from the seaside. Each bird held three stones, one in its beak and one in each foot. The stones were like chickpeas and lentils, and anyone of the Abyssinians that was hit by a stone was killed. The birds did not hit them all. The rest of them fled, seeking the way they had come from and asking Nufail Ibn Habib to guide them back to Yemen.
Ibn Ishaq continued: The Abyssinians fled while death pursued them on every path and in every way, and Abraha was hit with a stone as well. They carried him, and his body began to break apart till they reached Sanaa. After a short while, as historians claim, his chest cracked and he died.
Ibn Ishaq said: I have been told by Ya`qub Ibn `Utbah that that year was the first in which measles, smallpox, and bitter trees such as colocynth and African rue appeared in the Arab Peninsula.
According to Ibn Ishaq: When Allah the Almighty sent His Prophet Muhammad (peace be upon him), He reminded the Quraish of the Grace and Favor He bestowed on them by defeating the Abyssinians and defying them saying: {Have you (O Muhammad (Peace be upon him)) not seen how your Lord dealt with the owners of the Elephant? [The Elephant army which came from Yemen under the command of Abraha Al-Ashram intending to destroy the Ka`bah at Makkah]. Did He not make their plot go astray? And He sent against them birds, (Ababil) in flocks. Striking them with stones of Sijjil (baked clay). And He made them like (an empty field of) stalks (of which the corn has been eaten up by cattle)}.
Then, Ibn Hisham and Ibn Ishaq started to interpret this Surah. Ibn Hisham said: The word “Ababil” means in flocks, though the Arabs never used that word before the Revelation of the Glorious Qur’an. But as for the word “Sijjil”, I was told by Yunus An-Nahwi and Abu `Ubaidah that it was used by the Arabs to mean solid and strong. Moreover, some interpreters claimed that this word was originally two in Persian, but the Arabs rendered them a single word, that is “Sinj” and “Jil”. “Sinj” means stone and “Jil” stands for clay; and hard stones consist of these two materials, stone and clay. He added, “`Assf” stands for leaves. Al-Kasa’i said: I have heard some grammarians saying: The singular form of “Ababil” (flock) is “Abil”. Besides, many of our early scholars said: “Ababil” are flocks of birds gathering group after group from here and there.
`Abdullah Ibn `Abbas (may Allah be pleased with father and son) narrated: Their beaks were like those of birds and their legs were like those of dogs.
In addition, `Ikrimah transmitted: Their heads were like those of lions and they came from the seaside and their color was green.
Also, `Ubaid Ibn `Umair said: They were black marine birds, holding stones in their beaks and feet.
`Abdullah Ibn `Abbas (may Allah be pleased with father and son) said also: They looked like the phoenix, and the smallest stone they carried was equal to the head of a human being and other stones were equal to camels.
The same view was held by Yunus Ibn Bakir after Ibn Ishaq. Some interpreters said: The stones were too small. Allah knows best.
Ibn Abu Hatim said: Abu Zar`ah told us on the authority of Muhammad Ibn `Abdullah Ibn Abu Shaibah after Mu`awiyah after Al-A`mash after Abu Sufyan after `Ubaid Ibn `Umair: When Allah the Almighty wanted to destroy the owners of the elephant, He sent against them birds resembling hawks in flocks from the seaside. Each one of them carried three stones, one in its beak and two in its two legs. They flew over till they were directly above the army, then they screamed and let go of the stones. The stones cut off or cracked whom they hit from his head to his toes. In addition, Allah the Almighty sent a severe wind that hit the stones and added to their speed and strength, which caused the majority of the army to perish.
As stated earlier, Ibn Ishaq said that not all of them were hit by the stones. Rather, some of them managed to return to Yemen and related to their people what had happened to them and the whole army. And Abraha himself was hit with the stones and was carried till he reached Yemen where he died, may Allah the Almighty damn him!
Ibn Ishaq narrated: I was told by `Abdullah Ibn Abu Bakr after Samurah after `A’ishah (may Allah be pleased with her) that she said: I saw the rider and keeper of the elephant at Makkah blind, crippled and asking the people to feed them.” However, it was mentioned earlier that the keeper was called Anis, but the rider was unidentified. Allah knows best!
In his tafsir (interpretation), An-Naqqash mentioned that the flood carried away their dead bodies and threw them into the sea. In the same year of this great incident, Prophet Muhammad (peace be upon him) was born. Some scholars say that it took place two years prior to his birth.
Then, Ibn Ishaq cited the poetry the Arabs composed pertaining to that great incident in which Allah the Almighty made victorious His Sacred House, which He wanted to honor, dignify, purify, and respect by sending His Messenger Muhammad (peace be upon him) and the Law He sent with him. One of the fundamental pillars of this Law is the Prayer, whose Qiblah direction was made to the honorable Ka`bah. What Allah the Almighty did to the owners of the elephant was never for the sake of the Quraish themselves. The Christians who were represented in the Abyssinians were really nearer to the Ka`bah than the polytheists of the Quraish, but the victory was granted to the Sacred House itself in preparation for the advent of Prophet Muhammad (peace be upon him).
Added Ibn Ishaq and others: After the death of Abraha, the Abyssinians were ruled by his son Yaksum, then by the latter’s brother Masruq Ibn Abraha, who was their last king.
The incident of the elephant took place in Al-Muharram 882 according to the Roman Calendar. Following the death of Abraha and his succeeding two sons, the Abyssinian rule over Yemen came to an end, and the church built by Abraha was deserted. No one could even approach it, for it was built over the burial place of two idols, that of Ku`aib and his wife. The two idols were made of wood, they were about sixty cubits high, and they were touched by the Jinn. For this very reason, no one could take the risk to come near the church or to take anything of its building or ornaments for fear of the evils of the jinn. It stayed deserted till the time of the first Abbaside Caliph, As-Saffah, who learned of the riches found inside the church. He sent his governor of Yemen, Al-`Abbas Ibn Ar-Rabi`, to destroy it and bring him all the precious objects he might find there.
20) People of the Ditch
Allah the Almighty says: {By the heaven holding the big stars. And by the Promised Day (i.e. the Day of Resurrection). And by the Witnessing day (i.e. Friday), and by the Witnessed day (i.e. the Day of `Arafat (Hajj) the ninth of Dhul-Hijjah]. Cursed were the people of the Ditch (in the story of the Boy and the King). Of fire fed with fuel. When they sat by it (fire). And they witnessed what they were doing against the believers (i.e. burning them). And they had no fault except that they believed in Allah, the All-Mighty, Worthy of all Praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything. Verily, those who put into trial the believing men and believing women (by torturing them and burning them), and then do not turn in repentance (to Allah), then they will have the torment of Hell, and they will have the punishment of the burning Fire.} (Al-Buruj 1-10)
20) People of the Ditch
Allah the Almighty says: {By the heaven holding the big stars. And by the Promised Day (i.e. the Day of Resurrection). And by the Witnessing day (i.e. Friday), and by the Witnessed day (i.e. the Day of `Arafat (Hajj) the ninth of Dhul-Hijjah]. Cursed were the people of the Ditch (in the story of the Boy and the King). Of fire fed with fuel. When they sat by it (fire). And they witnessed what they were doing against the believers (i.e. burning them). And they had no fault except that they believed in Allah, the All-Mighty, Worthy of all Praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything. Verily, those who put into trial the believing men and believing women (by torturing them and burning them), and then do not turn in repentance (to Allah), then they will have the torment of Hell, and they will have the punishment of the burning Fire.} (Al-Buruj 1-10)
Muhammad Ibn Ishaq claimed that they lived after the advent of `Isa (Jesus—peace be upon him), but other scholars disagreed with him, claiming that they lived before him (peace be upon him). However, many scholars mentioned that this incident was repeated more than once.
There is a Prophetic Hadith narrating the story of those mentioned in the Glorious Qur’an. Imam Ahmed said: I was told by Hammad Ibn Salamah after Thabit after `Abdur Rahman Ibn Abu Laila as saying: Suhaib (may Allah be pleased with him) reported that Allah’s Messenger (peace be upon him) thus said: “There lived a king before you and he had a (court) magician. As he (the magician) grew old, he said to the king: I have grown old, send some young boy to me so that I should teach him magic. He (the king) sent him a young boy so that he should train him (in magic). And on his way (to the magician) he (the young boy) found a monk sitting there. He listened to the monk’s talk and was impressed by it. It became his habit to pass by the monk and spend the time with him listening to his teachings and then leave to the magician late. He (the magician) beat him because of delay. He made a complaint of that to the monk and he said to him: When you feel afraid of the magician, say: Members of my family detained me. And when you feel afraid of your family you should say: The magician detained me. It so happened that there came a huge beast (of prey) and it blocked the way of the people, and he (the young boy) said: I will come to know today whether the magician is superior or the monk is superior. He picked up a stone and said: O Allah, if the affair of the monk is dearer to You than the affair of the magician, cause death to this animal so that the people should be able to move about freely. He threw that stone at it and killed it, and the people began to move about (on the path freely). He then came to that monk and informed him and the monk said: Son, today you are superior to me. Your affair has come to a stage where I find that you would be soon put to a trial, and in case you are put to a trial don’t give a clue of me. That young man began to treat the blind and those suffering from leprosy. He, in fact, began to cure people from (all kinds) of illness. When a companion of the king who had gone blind heard about him, he came to him with numerous gifts and said: If you cure me, all these things collected together here will be yours. He said: I myself do not cure anyone. It is Allah Who cures, and if you affirm faith in Allah, I shall also supplicate Allah to cure you. He affirmed his faith in Allah and Allah cured him and he came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord! The king was astounded: Does it mean that your Lord is another One besides me? He said: My Lord and your Lord is Allah. So he (the king) took hold of him and tormented him till he gave a clue of that boy. The young man was thus summoned and the king said to him: O boy, it has been conveyed to me that you have become so proficient in your magic that you cure the blind and those suffering from leprosy and you do such and such things. The boy said: I do not cure anyone; it is Allah Who cures. The king took hold of him and began to torment him. Eventually the boy gave a clue of the monk. The monk was thus summoned and it was said to him: You should turn back from your religion. He, however, refused to do so. He (the king) ordered for a saw to be brought, (and when it was done) he (the king) placed it in the middle of his head and tore it into parts till a part fell down. Then the courtier of the king was brought and it was said to him: Turn back from your religion. And he refused to do so, and the saw was placed in the middle of his head and it was torn till a part fell down. Then that young boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. The king ruled: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) You like. And the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions (the courtiers)? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean ask him to renounce his religion, but if he does not renounce his religion throw him (into the water). So they took him and the boy said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions (the courtiers)? He said: Allah has saved me from them. And he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the worlds; then shoot an arrow and if you do that then you would be able to kill me. The king called the people in an open plain and tied the boy to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the Name of Allah, the Lord of the young boy. He then shot an arrow and it pierced his temple. He (the boy) placed his hands upon the temple where the arrow had pierced him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting? They (the people) have affirmed their faith in the Lord. The king commanded ditches to be dug at certain points in the path. When these ditches were dug and the fire was lit in them, it was said (to the people): He who would not turn back from his (the boy’s) religion would be thrown in the fire or it would be said to them to jump in it. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: O mother, endure (this ordeal) for it is the Truth.” (Transmitted by Imam Ahmad, Imam Muslim and An-Nasa’i from the Hadith of Hammad Ibn Salamah).
Some scholars claimed that the incident of the ditch was repeated in the past more than once. Ibn Abu Hatim said: I was told by my father after Abul Yaman after Safwan Ibn `Abdur Rahman Ibn Jubair as saying: The incident of the ditch took place in Yemen during the lifetime of Tubba`. And, it took place in Constantinople during the lifetime of Constantine who set the fires in which he threw the Christians who were sticking to the religion of `Isa (Jesus—peace be upon him) (Islamic Monotheism). It also took place in Iraq, in the land of Babylon during the lifetime of Bikhtinassar, who erected an idol and ordered the people to prostrate themselves before it. Daniel, `Izrya and Mashayl refused and thereupon, he set a great fire and threw them into it. However, Allah Almighty saved them from the fire and caused the nine men who transgressed over them to fall into the fire they themselves had made.
As-Sadiy said: (Concerning) Allah’s Saying: {Cursed were the people of the Ditch}, there were three ditches: one in Al-Sham (Syria), another in Iraq, and the third in Yemen. (Narrated by Ibn Abu Hatim)
21) Story of `Uzair (Ezra)
Allah the Almighty says: {Or like the one who passed by a town and it had tumbled over its roofs. He said: “Oh! How will Allah ever bring it to life after its death?” So Allah caused him to die for a hundred years, then raised him up (again). He said: “How long did you remain (dead)?” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day”. He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh”. When this was clearly shown to him, he said, I know (now) that Allah is Able to do all things”}. (Al-Baqarah 259)
And, {And the Jews say: `Uzair (Ezra) is the son of Allah, and the Christians say: Messiah is the son of Allah. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allah’s Curse be on them how they are deluded away from the truth!}. (At-Tawbah 30)
Al-Hafiz Abu Al-Qasim Ibn `Asakir said: He is `Uzair Ibn Jarwah, or Ibn Suraiq Ibn `Adiya Ibn Ayyub Ibn Darzna Ibn `Ura Ibn Taqyi Ibn Usbu` Ibn Finhas Ibn El-`Azir Ibn Harun Ibn `Imran. Also, he is said to be `Uzair Ibn Srukha. Some narrations state that his grave is located in Damascus. Then, Al-Hafiz Ibn `Asakir narrated on the authority of Abu Al-Qasim Al-Baghawi after Dawud Ibn `Amr after Hibban Ibn `Ali after Muhammad Ibn Kuraib after his father after `Abdullah Ibn `Abbas as saying: I do not know whether Tubba` was a cursed one or not. And I do not know whether `Uzair was a prophet or not. Then, he narrated the like from the Hadith of Mu’amil Ibn Al-Hasan on the authority of Muhammad Ibn Ishaq As-Sajizi after `Abdur Razzaq after Mu`amir after Ibn Abu Dhu’aib after Sa`id Al-Maqbaari on the authority of Abu Hurairah (may Allah be pleased with him).
Then he narrated from Ishaq Ibn Bishr—who is rejected—after Jubair and Muqatil after Ad-Dahha, on the authority of `Abdullah Ibn `Abbas (may Allah be pleased with him) as saying: While a young boy, `Uzair was among those captured by Bikhtinassar. When he was forty, Allah the Almighty granted him wisdom. And none was more knowledgeable than he pertaining to the Torah, and he was mentioned with the train of Messengers and Prophets till his name was erased by Allah the Almighty when he asked about the Divine Decree. (This Hadith is weak and rejected and Allah knows best!)
Ishaq Ibn Bishr narrated after Sa`id after Abu `Urubah after Qatadah after Al-Hasan after `Abdullah Ibn Salam that `Uzair was the man whom Allah caused to die for a hundred years, then raised him up again.
Ibn Ishaq Ibn Bishr said: I was told by Sa`id Ibn Bashir after Wahb Ibn Munabih: `Uzair was a wise, pious worshiper. One day, he went out to look after some of his properties. When he finished, he passed by a ruined place, where he was scorched by the blazing sun. So, he entered that ruined place riding on his donkey. He got off the donkey holding two baskets, one full of figs and the other full of grapes. He sat down and brought out a bowl in which he squeezed the grapes and soaked the dried bread he had in it. He ate of it and then lay on his back, with his two legs against a wall, and started to gaze at the ceiling of the house. He saw some decomposed bones and said: {Oh! How will Allah ever bring it to life after its death?} He did not doubt Allah’s Omnipotence to do this, but he said it in exclamation. Upon this, Allah the Almighty sent the Angel of Death, who seized his soul, and thus Allah caused him to die for a hundred years. And, after one hundred years, Allah the Almighty sent to him an Angel who first created his heart to make him heedful; then, he created his two eyes to enable him to see and realize how Allah the Almighty revives the dead. Then, the Angel continued to complete his creation once more while `Uzair was looking on. Then the Angel clothed his bones with flesh, skin and hair. Then he breathed the soul into him. All this while `Uzair was watching and perfectly heedful. The Angel asked him saying: {How long did you remain (dead)? He (the man) said: (Perhaps) I remained (dead) a day or part of a day} He was caused to die in the afternoon and then was given life again by the end of day while the sun was still in the sky; that’s why he said: {or part of a day} that is, not even a whole day. The Angel said: {Nay, you have remained (dead) for a hundred years, look at your food and your drink} that is, the dried bread and the squeezed grapes that had not altered or turned bad, {they show no change}, and the grapes and the figs had not changed as well. As if he began to deny the matter in his heart, the Angel said: Do you deny what I have said? {and look at your donkey!} He looked at his donkey and found its bones to be decomposed and totally ruined. The Angel called upon the donkey’s bones and they answered his call and gathered together from all directions till he was made one whole again. All the while `Uzair was looking, and the Angel clothed them with flesh, skin and hair. Then, the Angel breathed life into it and it roused, erecting his ears and head towards the sky thinking the Last Hour had come. That was stated in His Saying: {and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh}. And {When this was clearly shown to him, he said, I know (now) that Allah is Able to do all things}. Then, `Uzair rode his donkey back to his village, where he seemed unfamiliar to the people and the people looked unfamiliar to him. He did not even find his own house easily. When he reached the house, he found a crippled, blind old woman who was one hundred twenty years old. She was a maid owned by him in the past and he left her when she was only twenty years old. He asked her, “Is this the house of `Uzair?” She said, “Yes, it is.” She wept and said, “Today no one ever remembers `Uzair.” He told her that he was `Uzair and that Allah the Almighty had caused him to die for one hundred years then gave him life again. She said, “Glory be to Allah! We lost `Uzair one hundred years ago and never heard anything about him.” He said, “Verily, I am `Uzair.” She said, “`Uzair was a man whose supplications were acceptable by Allah the Almighty, so invoke Allah to return my sight to me to look at you, so if you are `Uzair, I will certainly know you.” So he invoked Allah the Almighty, then he wiped over her eyes and they were recovered. He took her by the hand and said, “Stand up by the Leave of Allah!” She stood up by the Leave of Allah. She looked at him and said, “I bear witness that you are `Uzair.” Then she set out for the Children of Israel in their meetings and gatherings, and `Uzair’s son —who was about one hundred eighteen years old—and his grandsons, and she called them saying, “This is `Uzair who has come back to you.” They belied her, but she said, “I am so-and-so, your maid. He invoked Allah for me and He recovered my eyesight and legs.” She added, “He claims that Allah caused him to die for one hundred years and then He gave him life again.” The people rose up and went to look at him. His son said, “My father had a black mole between his shoulders.” He uncovered his shoulders and they realized that he was `Uzair. The Children of Israel said, “`Uzair was the only one who committed the whole Torah to heart, and Bikhtinassar burned it and nothing is left of it but what the men can remember, so (if you are the true `Uzair) write it down for us.” His father, Surukha, had buried the Torah during that era of Bikhrinassar in a place known to nobody but `Uzair. Thus, he took them to that place and brought it out, but unfortunately, the papers were rotten and ruined. Consequently, he sat under the shade of a tree surrounded by the Children of Israel, and he restored the Torah for them. At that time, two stars descended from the sky and entered into his mouth, whereby he remembered the whole text of the Torah and thus restored it to the Children of Israel. Thus, {The Jews say: `Uzair (Ezra) is the son of Allah} (At-Tawbah 30) because of the two stars, his restoring the Torah and charging the affairs of the Children of Israel. He restored the Torah for them in the land of As-Sawad. The town in which he died is said to be called Sairabadh
`Abdullah Ibn `Abbas (May Allah be pleased with him) said: Thus he was as said by Allah the Almighty: {And thus We have made of you a sign for the people} that is, for the Children of Israel. He was with his sons a young man among old people, for he died when he was only forty and was revived at the same age and status. `Abdullah Ibn `Abbas said: He was resurrected after the time of Bikhtinassar. The same was related by Al-Hasan.
Was He a Prophet?
It is well known that `Uzair was one of the Prophets sent to the Children of Israel; he came during the interval between Dawud (David) and Sulaiman (Solomin) and Zakariya (Zechariah) and Yahya (John). At his time, none from among the Children of Israel happened to memorize the Torah. Allah the Almighty inspired him to commit it to his heart and then he recited it to the Children of Israel. Wahb Ibn Munabih said: Allah the Almighty ordered an Angel to descend with light to throw on `Uzair. In doing this, he copied the Torah letter by letter till he was finished.
Ibn `Asakir narrated on the authority of `Abdullah Ibn `Abbas (may Allah be pleased with him) that he asked `Abdullah Ibn Salam about Allah’s Statement: {The Jews say: `Uzair (Ezra) is the son of Allah} (At-Tawbah 30), why did they say so? Ibn Salam mentioned his (`Uzair’s) writing down of the Torah from his memory, and the saying of the Jews that Musa (Moses) could not get them the Torah but in a book, and that `Uzair got it without a book. Thereupon, some of them said: `Uzair (Ezra) is the son of Allah. For this reason, many scholars say: There was a break of the transmission of the Torah at the time of `Uzair. This is very likely if `Uzair was not a prophet, which is the opinion adopted by `Ata’ Ibn Abu Rabah and Al-Hasan Al-Basri, and which was narrated by Ishaq Ibn Bishr after Muqatil Ibn Sulaiman after `Ata’ Ibn Abu Rabah as saying: That period witnessed nine things: Bikhtinassar, Sanaa garden, Saba’ garden, Companions of the Ditch, Jasura, Companions of the Cave, Companions of the Elephant, Antioch, and Tubba`.
Ishaq Ibn Bishr said: I was told by Sa`id after Qatadah after Al-Hasan as saying: That period witnessed the issues of `Uzair and Bikhtinassar. Moreover, it is transmitted in the Sahih Muslim that Allah’s Messenger, peace and blessings be upon him, said: “I am most akin to the son of Mary among the whole of mankind and the prophets are of different mothers, but of one religion, and no prophet was raised between me and him (Jesus Christ).”
Wahb Ibn Munabih said: `Uzair was raised between Sulaiman (Solomon) and `Isa (Jesus), peace and blessings be upon him. Ibn `Asakir narrated after Anas Ibn Malik and `Ata’ Ibn As-Sa’ib as saying: `Uzair was raised during the time of Musa (Moses) Ibn `Imran, and he asked for permission to meet with Musa, peace and blessings be upon him, but he refused because of his asking about the Divine Decree. He left while saying: To die a hundred times is easier than tasting the humiliation for an hour.
As for what was narrated by Ibn `Asakir and others on the authority of Ibn `Abbas, Nuf Al-Bakali, Sufyan Ath-Thawri and others that he asked about the Divine Decree and consequently his name was erased from among the names of the prophets. It is a rejected and unauthentic Hadith that it is likely to be copied from the tales and stories that were invented by the Israelites.
Narrated `Abdul Razzaq: `Uzair said to his Lord, “O Lord! You fashioned the creation, and You mislead whom You will and guide whom You will.” It was thus said to him, “Turn away from this!” But, he returned back. It was again said to him, “Turn away from this or your name as a prophet will be wiped out. I am not to be questioned about My Doing, while they (all creatures) are brought to account for what they do.”
The Group, all but At-Tirmidhi, narrated from the Hadith of Yunus Ibn Yazid after Az-Zuhri after Sa`id and Abu Salamah after Abu Hurairah; also it was narrated by Shu`aib after Abu Az-Zinad after Al-A`raj after Abu Hurairah as saying: Allah’s Messenger, peace and blessings be upon him, said: “An ant bit a prophet (one among the earlier prophets) and he ordered that the colony of the ants should be burned. And Allah revealed to him: Because of an ant’s bite you have burned a community from among the communities that sing My glory.” This prophet was narrated to be `Uzair by Ishaq Ibn Bishr after Ibn Juraij after Muhammad Ibn `Abdel Wahhab Ibn Mujahid after his father; also this was narrated on the authority of `Abdullah Ibn `Abbas (May Allah be pleased with him) and Al-Hasan Al-Basri. Allah knows best!
22) Story of the Heifer
Allah the Almighty says:
22) Story of the Heifer
Allah the Almighty says:
{And (remember) when Musa (Moses) said to his people: "Verily, Allah commands you that you slaughter a cow." They said, "Do you make fun of us?" He said, "I take Allah's Refuge from being among Al-Jahilun (the ignorant or the foolish). " They said, "Call upon your Lord for us that He may make plain to us what it is!" He said, "He says: 'Verily, it is a cow neither too old nor too young, but (it is) between the two conditions', so do what you are commanded " They said, "Call upon your Lordfor us to make plain to us its color." He said, "He says: 'It is a yellow cow, bright in its color, pleasing the beholders.” They said, "Call upon your Lord for us to make plain to us what it is. Verily, to us all cows are alike. And surely, if Allah wills, we will be guided." He [Musa (Moses)] said, "He says: 'It is a cow neither trained to tilt the soil nor water the fields, sound, having no other color except bright yellow. ' "They said, "Now you have brought the truth." So they slaughtered it though they were near to not doing it. And (remember) when you killed a man and fell into dispute among yourselves as to the crime. ButAllah brought forth that which you were hiding. So We said: "Strike him (the dead man) with a piece of it (the cow)." Thus Allah brings the dead to life and shows you His Aya: (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand}. (Al-Baqarah, 67-73)
'Abdullah Ibn 'Abbas, `Ubaidah As-Salmani, Abu Al-`Aliyah, Mujahid, As-Sadiy and other earlier scholars said: An old man from among the Children of Israel was very rich, and he had some nephews who wished he would die soon to inherit him. One day, one of them on purpose murdered him at night and threw him on the road -or at the door of one of his own brothers. In the morning, the people found the dead body and they disputed over him. His nephew -the murderer -came and began to weep and cry. Some people said: Why do you dispute over him? Why do not you go to Allah's Prophet (Peace be upon him)? His nephew came and complained to Musa (Moses (Peace be upon him». Musa (Peace be upon him) said: by Allah! Anyone who knows anything about this murdered man, he should let us know. But, no one knew anything about it. Thereupon, they asked Musa (Peace be upon him) to ask his Lord concerning this issue. Musa (Peace be upon him) asked his Lord and he was commanded to order them to slaughter a cow, {Verily, Allah commands you that you slaughter a cow. They said, Do you make fun of us?} i.e. we ask you about the murdered and you say so! {He said, I take Allah's Refuge from being among Al-Jahilun (the ignorant or the foolish)} i.e. I take Allah's Refuge from saying other than that He revealed to me; and that was His Answer to what you had wanted me to ask Him.
Ibn 'Abbas,'Ubaidah, Mujahid, `Ikrimah, As-Sadiy, Abu Al-`Aliyah and others said: If they were to slaughter any cow, they would fulfill the purpose thereof. But, they made it difficult for themselves (by asking so many questions thereof), and thus Allah the Almighty made it difficult for them (by stipulating so many conditions for the desired cow). They asked about its description, color and age; and they were answered with what was scarce and dear (in a way to make it hard for them to find it). The point is that they were commanded to slaughter neither a too old cow, nor a too young, but (it is) between the two conditions. This view was held by Ibn `Abbas, Mujahid, Abu Al-`Aliyah, `Ikrimah, Al-Hasan, Qatadah and others. Then, they pressed themselves with their questions through asking about its color. And they were answered to make it {yellow cow, bright in its color, pleasing the beholders}, which is very rare and dear.
Then, they asked: {They said, "Call upon your Lord for us to make plain to us what it is. Verily, to us all cows are alike. And surely, if Allah wills, we will be guided." He [Musa (Moses)] said, "He says: 'It is a cow neither trained to tilt the soil nor water the fields, sound, having no other color except bright yellow.' "They said, "Now you have brought the truth." So they slaughtered it though they were near to not doing it}. It is said that they could not find a cow with all these descriptions but with a man who was righteous and good to his father. They asked him to submit it to them, but he refused. They tried to seduce him as to its price till they offered him what equals its wieght in gold. But, he refused. Then, they offered him an amount of gold that equals its weight ten-times. Finally, he accepted their offer and submitted it to them. Then, Musa (Peace be upon him) commanded them to slaughter it {So they slaughtered it though they were near to not doing it} i.e. while they were hesitant.
Then, Musa (Peace be upon him) instructed them with the Command of Allah to strike the dead man with a piece of the cow. Some scholars said: with part of its thighbone, or with part of the flesh between its shoulders. When they stroke him with part thereof, he was resurrected by Allah the Almighty. Musa (Peace be upon him) asked him: who's your murderer? He said: it was my nephew who killed me. Then, he died again. Allah the Almighty says {Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand} i.e. as you witnessed the revival of that dead man by the Command of Allah the Almighty, He can do the same to all the dead people when He wishes to. He, Almighty Allah, says {The creation of you all and the resurrection of you all are only as (the creation and resurrection of) a single person. Verily, Allah is All-Hearer, All-Seer}. (Luqman, 28)
23) The Believer and The Disbeliever
Allah the Almighty says: And put forward to them the example of two men: unto one of them We had given two gardens of grapes, and We had surrounded both with date palms; and had put between them green crops (cultivated fields). Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them. And he had property (or fruit) and he said to his companion, in the course of mutual talk: "I am more than you in wealth and stronger in respect of men." And he went into his garden while in a state (of pride and disbelief), unjust to himself. He said: "I think not that this will ever perish. And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him." His companion said to him during the talk with him: "Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?"But as for my part, (I believe) that He is Allah, my Lord, and none shall I associate as partner with my Lord. "It was better for you to say, when you entered your garden: ''That which Allah wills (will come to pass)! There is no power but with Allah! If you see me less than you in wealth, and children. "It may be that my Lord will give me something better than your garden and will send on it Husban (torment, bolt) from the sky, then it will be a slippery earth. "Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it." So his fruits were encircled (with ruin). And he remained clapping his hands (with sorrow) over what he had spent upon it, while it was all destroyed on its trellises, and he could only say: "Would that I had ascribed no partners to my Lord!" And he had no group of men to help him against Allah, nor could he defend (or save) himself. There (on the Day of Resurrection), Al-Walayah (protection, power, authority and kingdom) will be for Allah (Alone), the True God. He (Allah) is the Best for reward and the Best for the final end. (La ilaha illallah -none has the right to be worshipped but Allah). (Al-Kahf, 32-44)
Some scholars said: This is a mere example that has not necessarily taken place in real life. But, the majority of scholars hold that it really took place and happened in this present life of ours. His Statement, And put forward to them the example, i.e. for the polytheists of Quraish as they wear pride and show arrogance to the weak and poor. This is like Allah's Statement that reads, And put forward to them a similitude: the (story of the) dwellers of the town, [it is said that the town was Antioch (Antakiya)], when there came Messengers to them. (Ya-Sin, 13)
It is well-known that one of these two men was a believer, while the other was a disbeliever. It is also said that each one of them was very rich. The believer spent all his riches and wealth in the Cause of Allah. Conversely, the disbeliever, though granted gardens and orchards (of which are the two gardens mentioned in the Glorious Qur'an in full details), He diverted from Allah's Path. His two gardens contained grapes and date-palms surrounding his plants and grapes, along with overflowing rivers and water streams running everywhere along with his property. The fruits of his trees and plants were numerous and countless (only by Allah's Grace), and the sight of his gardens was very pleasant. However, the owner of the two gardens became proud and dealt arrogantly with the believing man saying: I am more than you in wealth and stronger in respect of men, i.e. I am better than you as you spent all your wealth in vain and you did not do as I did: buying gardens and orchards and investing the money therein to gain the profits later. You should have followed my very steps! And, he went into his garden while in a state (of pride and disbelief), unjust to himself), i.e. in a state that is not pleasing to Allah the Almighty (with pride and arrogance). And he said: I think not that this will ever perish, that is because there is plenty of its plants and trees and if any of these were to perish, he would certainly (as he thought) get it replaced with a better and more fine one. For -he thought –he has everything: plentiful water, countless fruits, and varieties of plants.
Then, the disbeliever said: And I think not the Hour will ever come, as he put his perfect trust in the vain pleasures of this life of ours and belied the existence of the everlasting Hereafter. Then, he said: and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him, i.e. if there is indeed a Hereafter and a Last Day, he will find there better than what he has been given in the present life. As he was deceived by what he was given and thought that Allah the Almighty granted him all these blessings because He loves him and favors him to other people. The same was said by Al-'As Ibn Wa'il in His Saying: Have you seen him who disbelieved in Our Ayat (this Qur'an and Muhammad (Peace be upon him) and said: "I shall certainly be given wealth and children [if I will be alive (again)]." Has he known the Unseen or has he taken a covenant from the Most Gracious (Allah)? (Maryam, 77, 78). And, Almighty Allah says pertaining to the one He granted with blessings, And truly, if We give him a taste of mercy from Us, after some adversity (severe poverty or disease, etc.) has touched him, he is sure to say: "This is due to my (merit); I think not that the Hour will be established. But if I am brought back to my Lord, surely, here will be for me the best (wealth) with Him " (Fussilat, 50) and, Then, We verily, will show to the disbelievers what they have done, and We shall make them taste a severe torment (Fussilat, 50), and
Qarun (Korah) said, This has been given to me only because of the knowledge I possess. (Al-Qasas, 78) i.e. for Allah knows that I deserve it. But, Allah the Almighty says: Did he not know that Allah had destroyed before him generations, men who were stronger than him in might and greater in the amount (of riches) they had collected? But the Mujrimun (criminals, disbelievers, polytheists, sinners) will not be questioned of their sins (because Allah knows them well, so they will be punished without being called to account). (Al-Qasas, 78) And,
Allah the Almighty says: And it is not your wealth, nor your children that bring you nearer to Us (i.e. please Allah), but only he who believes (in the Islamic Monotheism), and does righteous deeds (will please Us), as for such, there will be twofold reward for what they did, and they will reside in the high dwellings (Paradise) in peace and security (Saba', 37) and, Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, [it is a Fitnah (trial) in this worldly life so that they will have no share of good things in the Hereafter] but they perceive not. (Al-Mu'minun, 55, 56)
When this ignorant was deluded by what he has been given in this present life, he denied the Hereafter and claimed that if it is to be there, he would find that which is better than what he was first given. When his companion (the believing man) heard him saying so, he said to him during the talk with him, i.e. during their debate. Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?, i.e. do you disbelieve in the Day of Resurrection while you know that He, Allah, is Him Who created you out of dust, then out of Nutfah, then fashioned you in stages till you became a sound and well-erected man with hearing, sight, understanding and organs you transgress with! Then, how could you deny the Resurrection while you know that Allah is capable of creating you out of nothingness. But as for my part, (I believe) that He is Allah, my Lord, i.e. I believe in other than what you believe in or even think of. As (I believe) that He is Allah, my Lord, and none shall I associate as partner with my Lord , i.e. I do not worship other than Him and I believe in that He will resurrect the dead and gather the scattered and rotten bones together, and I know that there is no partner with Allah in His Dominion or creation, and that there is no god but Him.
Then, he guided him towards what should have been said upon entering the garden saying: It was better for you to say, when you entered your garden: 'That which Allah wills (will come to pass)! There is no power but with Allah!' , for this, it is better for anyone who becomes admirer of any of his wealth, household, children or status, he should say these words: (That which Allah wills (will come to pass)! There is no power but with Allah!). Then, the believer said to the disbeliever: If you see me less than you in wealth, and children. It may be that my Lord will give me something better than your garden , i.e. in the Hereafter. And will send on it Husban (torment, bolt) from the sky , i.e. torment or heavy rain that uproots its trees and plants, then it will be a slippery earth , i.e. soft dust that does not grow plants or anything. Or the water thereof (of the gardens) becomes deep-sunken (underground) that is opposite to the overflowing water, so that you will never be able to seek it , i.e. you will never be able to restore or regain it.
Then, Allah the Almighty says: So his fruits were encircled (with ruin) , i.e. all his fruits and plants were ruined and totally destroyed. And he remained clapping his hands (with sorrow) over what he had spent upon it, while it was all destroyed on its trellises , i.e. totally destroyed and perfectly ruined. That was really against his hopes and wishes as he previously said: I think not that this will ever perish. So, he regretted his previous acts and sayings that declared him as a disbeliever in Allah the Almighty and he could only say: Would that I had ascribed no partners to my Lord! . Then, Allah the Almighty says: And he had no group of men to help him against Allah, nor could he defend (or save) himself, i.e. he could neither be helped by others, or even help himself. This is as the Statement of Allah that reads: Then he will have no power, nor any helper, (At-Tariq, 10) and His Saying, There (on the Day of Resurrection), Al-Walayah (protection, power, authority and kingdom) will be for Allah (Alone), the True God, i.e. the irrefutable judgment and irresistible ruling on this and on all conditions will be for Allah the Almighty Alone. He (Allah) is the Best for reward and the Best for the final end, i.e. trading with Allah is better than anything else as He gives the best of all rewards and with Him rests the best of all ends and goals.
Finally, this story denotes three things:
(a) One should not sell himself out to the luxuries of this present life of ours and should not be deluded thereof. Moreover, one should trust what is in Allah's Hand more than what is in his own hand. One should put his entire trust in Allah Alone. Obedience of Allah should be one's first and final goal. Anyone who prefers anything to Allah and His obedience surely will be tormented thereof.
(b) One should whole-heartedly accept the advice of his compassionate brother, as in rejecting his counselor advice there rests complete destruction and perfect ruin.
(c) Regretting goes in vain if the Divine Decree is already done.
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