Renaissance Nov 2016

November 2016

Renaissance A Monthly Islamic Journal

Pakistan

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The “Blind” Drill

Such then is the gift of eyes that we have and we take it for granted.

We must periodically practice this “blind” drill to constantly tell ourselves how lucky we are. We brood over so many things that we do not have. But how about counting the blessings we have and let us start counting with the eyes that light up our world.......p.5

AL-MAWRID A Foundation for Islamic Research and Education

Contents

Editorial The “Blind Drill”

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Dr Shehzad Saleem

Qur’ānic Exegesis Sūrah al-A‘rāf (80-122)

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Javed Aḥmad Ghamīdī / (Tr. by Dr Shehzad Saleem)

Scriptures Words of Wisdom from the Bible

Solomon (sws)

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w Ḥadīth Mu’aṭṭā’ Imām Mālik (2)

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Biography The Unlettered Prophet (24) 37

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Amīn Aḥsān Iṣlāḥī (Tr. by Nikhat Sattar)

Khalid Masud/ (Tr. by Nikhat Sattar)

Editorial

The “Blind Drill” Dr Shehzad Saleem

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Eyes are one of the greatest blessings of God. We often take them for granted because seldom do we lose them. Yet for the people who have slowly gone blind after once having this privilege, it is a very traumatic experience – especially if there is no cure. The born blind too suffer an ordeal no less.

Just to realize how big a favour of God these eyes are, we may try closing them for, say a few minutes and then try to go about doing our daily chores. It will be a most upsetting experience for us.

Walking for a few steps without fear of stumbling, drinking a glass of water without spilling it, using the washroom with great effort, changing clothes with no clue about the combination, no question of driving a bike or a car – these are some of the ordeals that we will be immediately faced with. Not to speak of the constant darkness that remains with us forever and not being able to see our surroundings and even our own selves.

Such then is the gift of eyes that we have and we take it for granted. We must periodically practice this “blind” drill to constantly tell ourselves how lucky we are. We brood over so many things that we do not have. But how about counting the blessings we have and let us start counting with the eyes that light up our world. ______________

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Qur’ānic Exegesis

Sūrah al-A‘rāf (80-122) Javed Aḥmad Ghamīdī

ۡ ً ۡ ۡ ۡ ۤ ۡ ۡ ) . ۡ ‫ﺣﺪ )ﻣﻦ ۡ ٰﻟﻌﻠﻤ‬ ۡ ۡ ‫ﺳﺒﻘﻜﻢ ﺑﻬﺎ‬ ‫و ۡﻟﻮﻃﺎ ذ ﻗﺎل‬ ‫ﻧﻜﻢ‬ ‫ﺗﺎﺗﻮن ﻟﻔﺎﺣﺸﺔ ﻣﺎ‬ ‫ﻟﻘﻮﻣﻪ‬ ٖ ٍ ‫ﻣﻦ‬ [Similarly,] We sent Lot when he said to his nation:1 “Do you commit this vulgarity?2 No nation before you has perpetrated it.3

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1. Lot (sws) was a paternal nephew of Abraham (sws). His people lived in the area that lies to the North of Syria between Iraq and Palestine and which today is called Sharq Urdan. In the Bible, its biggest city is called Soddom. The prophets who are alluded to earlier ْ ً ْ ً ْ ‫أﺧﺎﻫﻢ‬ are mentioned by the words ‫ﻫﻮد‬ and ‫ﺻﺎﻟﺤﺎ‬ ‫أﺧﺎﻫﻢ‬ in relation to their nations. However, Lot (sws) is not mentioned thus. The reason for this is that though he spent a long time among them he did not belong to their nation. His relationship with his nation was precisely the same as Moses (sws) had with the Pharaoh’s nation. Further ahead the manner in which his wife is mentioned shows that he was married into them and in this respect had become one of them. It is for this reason the words nation of Lot (sws) are used by the Qur’ān.

2. This question is to express hatred and abhorrence and the use of the word ‫ ﻟﻔﺎﺣﺸﺔ‬in the verse shows that this form of sexual lewdness was so rampant in them that both the speaker and the the spoken to would understand what was implied by it.

3. Like the previous sentence, this too is to express hatred and abhorrence and the style has an element of amazement in it. The words ۡ ٰۡ ) ‫ﺣﺪ ﻣﻦ ﻟﻌﻠﻤ‬ ٍ can refer to both a person among persons and a nation among nations. Here, they are used in the latter meaning. In the words of Imām Amīn Aḥsan Iṣlāḥī no society of the past had made this filth a part and parcel of its life to such an extent as they. It is evident from other instances in the Qur’ān that this evil had become a fashion and a cultural tradition among them. Its perpetrators would openly mention it in their gatherings and would not feel any shame in it. It is for this reason that unlike other prophets who began their call with the message of monotheim, the Prophet Lot (sws) warned them on this evil. Imām Amīn Aḥsan Iṣlāḥī writes: 6 Monthly Renaissance November 2016

Qur’ānic Exegesis

ۤ) ۤ ۡ ً ۡ ٌ ۡ ‫ﻧﺘﻢ‬ ۡ ۡ ‫ﺑﻞ‬ ۡ ‫ﻣﻦ‬ ۡ ) ‫ﺷﻬﻮة‬ ۡ ۡ ) ‫ﻗﻮم‬ ۡ ۡ ۡ 9 ‫دون )ﻟﻨﺴﺂء‬ ‫ﻗﻮﻣﻪ ﻵﻹ‬ ‫ﻟﺘﺎﺗﻮن )ﻟﺮﺟﺎل‬ ٖ ‫ﺎن ﺟﻮ ب‬F ‫و ﻣﺎ‬.‫ﻓﻮن‬56‫ﻣ‬ ٰۡ ۡ ۡ P R ‫ﻫﻠﻪۤ )ﻵﻹ ۡﻣﺮ‬ R ۡ ‫ﻓﺎﻧﺠﻴﻨﻪ و‬ ٌ ‫ﻧﻬﻢ‬ ۡ ) ) ‫ﻧﺎس‬ ۡ ) J ‫ﻳﺘﻜﻢ‬5K ۡ ۡ ‫ﻣﻦ‬ ۡ ۡ ۡ ۤۡ‫ۡن ﻗﺎﻟﻮ‬ ۡ ) ‫ﺟﻮﻫﻢ‬5L ‫ﺎﻧﺖ‬F Q ‫ﺗﻪ‬ .‫ﻳﺘﻄﻬﺮون‬ Do you fulfill your desire through men leaving aside women. [In reality, you have lost your sight;] in fact, you are those who have totally crossed the limits.”4 But his nation replied: “Expel these people from our settlement; they pose to be very pious.”5 So, We

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... One type of evil, however grave it may be, is the one that afflicts human nature and is found in human beings. The second type is one which is so horrible in extent that if it is found as a habit in a person or as a fashion in a society, then this is only possible if the nature of that person and that society has been completely perverted. Where such people exist, the real need is to set right their evil habit however much important other deviations may be. They will all be regarded as secondary. If you go to a person and see that he is standing eating filth, will you urge him to be more religious or will this pathetic situation attract your attention foremost? Lot (sws) was faced with such an ordeal. His people were inflicted with the evils of polytheism and disbelief and other evils too which were the consequence of polytheism and disbelief. However, people whose nature has been perverted to the extent that men seek men for sexual pleasure, the need is to take them out of this quicksand of filth first of all. Any other discussion with them must relate to a second phase.

(Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 307) 4. This is the third sentence in which Lot (sws) has expressed his abhorrence and amazement on the evil ways of his people. The implication is that for the purpose of sex the Almighty has created pairs of men and women but the men of Lot’s nation are showing a perverse nature by forsaking women for this purpose. Not only their boys but also their men are afflicted with this filth. What sort of perversion is this that has inflicted them with this obnoxious ailment? The reason for such extreme abhorrence and hate and amazement by Lot is that as far as adultery is concerned, in spite of its great evil, it does not disrupt the basic nature of human beings. However, this ailment totally disrupts it.

5. This is the last limit of the moral decadence of a society in which vice becomes a requisite of fashion and culture, and virtue is condemned. In spite of knowing what purity is, people do not want it to become part of them and want to expel its advocates from their cities so that just as they have taken off their clothes others too follow suit and no one remains to tell them that clothes are something that must be worn.

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Qur’ānic Exegesis

ۡ ۡ ۡ ۡ ۡ ‫ﻧﺎ‬Y[‫ﻣ‬ ۡ ٰ ۡ ‫ﻣﻦ‬ ۡ YZ‫ﻓﺎﻧ‬ ۡ ۡ 9 Y[‫ﻣ‬ ۡ ۡ ‫و‬.‫ﻳﻦ‬ST‫ﻟﻐ‬ ً ) ‫ﻋﻠﻴﻬﻢ‬ (٨٤-٨٠) ‫ﻟﻤﺠﺮﻣ‬ ‫ﺎن ﻋﺎﻗﺒﺔ‬F ‫ﻛﻴﻒ‬ )ٰ R ۡ ‫ﻣﻦ ٰﻟﻪ ﻏ‬ ۡ 9 ‫ه‬S ۡ `aٰ ‫و‬ ۡ ۡ ‫ﻗﺪ‬ ۡ ۡ ٰ ‫ ﻗﺎل‬9 ‫ﺷﻌﻴﺒﺎ‬ ً ۡ ‫ﺧﺎﻫﻢ‬ ‫ﻣﺪﻳﻦ‬ ‫ﺟﺂءﺗﻜﻢ‬ ٍ ۡ ) ‫_ﻘﻮم ۡﻋﺒﺪو ﷲ]\ ﻣﺎ ﻟﻜ ۡﻢ‬ ۡ ) ٌ ) ۡ ۡ `f ‫ﻔﺴﺪو‬g ۡ ۡ ‫ﺷﻴﺂءﻫﻢ و ﻵﻹ‬ ۡ ۡ ‫رﺑﻜﻢ‬ ۡ ) ) ‫ﻣﻦ‬ ۡ ‫ ن و ﻵﻹ‬iۡ ‫ﻟﻜﻴﻞ و ۡﻟﻤ‬ ۡ ) ‫ﺑﻴﻨﺔ‬ ۡ ۡ ‫ﻓﺎوﻓﻮ‬ ‫ﻵﻹرض‬ ‫ﺗﺒﺨﺴﻮ ﻟﻨﺎس‬ saved him and his family6 except his wife. She was among those who were left behind.7 And We showered a [stone-hurling] rain on them.8 Then observe the fate met by these wrongdoers. (80-84) And to Madyan9 sent their brother, Shu‘ayb. He called out: “O People of My Nation! Worship God. You have no other God than Him. A clear proof10 has come to you from your Lord. So, weigh and measure full. Do not give things to people by reducing11 them and do not spread disorder in the land after it

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ٌ are mentioned. It is evident from ْ 6. Earlier the words ‫ﻳﺘﻄﻬـﺮون‬ ‫أﻧـﺎس‬ them that there were some who had also accepted faith with Lot (sws).

However, this verse tells us that the ones to accept faith were his family members and no one except them.

7. This is an expression of the impartial justice of God. The wife of Lot (sws) did not accept faith most probably because of bias for her clan and family. However, being the wife of a prophet could not save her. Like Noah’s (sws) son and Abraham’s (sws) father, she reached the same fate that was ordained for her nation.

8. After conclusive communication of the truth by the respective messengers, their nations have generally been destroyed by stonehurling winds. At another instance, the Qur’ān has called it ‫ﺣﺎﺻـﺐ‬. This is precisely what is stated here.

9. This settlement is called Madyan or Madyān after Madyān, Abraham’s son from his third wife Keturah. It was mostly inhabited by his descendends. Its actual territory was along the shores of the Red Sea and the Gulf of ‘Uqbah in the North West of Ḥijāz and south of Palestine. However, some part of it also extended to the southern shores of the Sinai peninsula. Two prominent trade routes of those times passed through this territory. For this reason, the people of Madyan had also become very advanced in trade.

10. Ie., the call of God’s messenger which comes with incontestable testimonies of God’s assistance and help. That is why it has been called “clear proof.”

11. Since this was a nation of traders by profession, their moral misconduct manifested itself in the form of dishonesty in weighing and measuring. This was an indication of the fact that the whole nation had become devoid of the concept of justice and fairness and also of the 8 Monthly Renaissance November 2016

Qur’ānic Exegesis

ۡ ) ‫ﻛﻨﺘﻢ‬ ۡ ۡ ‫ﻟﻜﻢ ۡن‬ ۡ ) Sٌ ۡ ‫ذﻟﻜﻢ ﺧ‬ ۡ ) ‫ﺗﻮﻋﺪون و‬ ۡ ۡ ‫ ٍط‬pq ‫ﻞ‬r‫ﺑ‬ ۡ ۡ ‫و ﻵﻹ‬. ۡ ‫ﻣﺆﻣﻨ‬ ۡ ٰ 9 ‫ﻌﺪ ۡﺻﻶﻹﺣﻬﺎ‬nۡ ) ‫ﻘﻌﺪو‬g ‫ﺗﺼﺪون‬ ) ً ۡ ۡ ۡ ۡ ۤۡ ۡ ً ۡ ۡ ‫ و‬v ‫ﻢ‬w ۡ St‫ﻓﻜ‬ ۡ \]‫ﺳﺒﻴﻞ ٰ)ﷲ‬ ۡ ۡ ‫و‬YZ‫ﻧ‬ ۡ ۡ ‫ﻣﻦ ٰ ﻣﻦ ٖﺑﻪ و‬ ۡ ‫ﻋﻦ‬ ‫ﻛﻴﻒ‬ ‫و ذ ﻛﻨﺘﻢ ﻗﻠﻴﻶﻹ‬5u‫ و ذ‬J ‫ﺗﺒﻐﻮﻧﻬﺎ ﻋﻮﺟﺎ‬ ٌ ۡ ۤۡ ) ۡ ٰ ۡ ۡ ) ٌ ۡ ۡ ۡ ‫ﺎن ﻋﺎﻗﺒﺔ‬F ۡ ۡ ‫ﻔﺔ ) ۡﻟﻢ‬x‫ﻃﺂ‬ ‫ﻳﺆﻣﻨﻮ‬ ‫ﺑﺎﻟﺬي ۡرﺳﻠﺖ ٖﺑﻪ و‬ ‫ﻔﺔ ﻣﻨﻜﻢ ﻣﻨﻮ‬x‫ﺎن ﻃﺂ‬F ‫و ۡن‬.‫ﻟﻤﻔﺴﺪﻳﻦ‬ )ٰ ۡ ۡ ۡ {|‫ﺣ‬ ۡ ۡ ۡ ‫ﻟﺬﻳﻦ‬ ۡ ) ‫ﻗﺎل ۡﻟﻤﻶﻹ‬. ۡ ‫ ۡ ٰﻟﺤﻜﻤ‬Sۡ ‫ و ﻫﻮ ﺧ‬J ‫ﺑﻴﻨﻨﺎ‬ ۡ ‫و‬ST‫ﺳﺘﻜ‬ ۡ \]‫ﻳﺤﻜﻢ ٰ)ﷲ‬ ‫ﻗﻮﻣﻪ‬ ‫و‬ST‫ﻓﺎﺻ‬ ٖ ۡ ‫ﻣﻦ‬

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has been set right.12 This is what is better for you if you have accepted faith.13 And do not sit on every path to intimidate people and to stop those who have accepted faith from the path of God and to find fault in His way.14 Remember when you were few. Then God increased you and observe the fate of those who were mischief-mongers.15 If one group from among you has professed faith in what I have been sent with and another has not, then wait till God passes His judgement between us and He is the best of judges.”16 The elders of his nation who had turned

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belief that God’s universe is based on these concepts.

12. The implication is that they should not adopt a rebellious attitude against God even after conclusive communication of the truth by the messengers. People who have adopted such an attitude have been exterminated from this earth several times.

13. This has been said because the people of Madyan not only were descendents of Abraham (sws) but also claimed to be the recipients of prophetic teachings. It was a misguided Muslim nation and at the advent of Shu‘ayb (sws) was in the same state as the Israelites were at the advent of Moses (sws) 14. This is a reference to the misdeeds that the evil people of that nation indulged in in order to threaten the companions of Shu‘ayb (sws) and to stop them from the path of faith.

15. Ie., they should express gratitude for the favours of God and not adopt the same attitude in response to the call of God’s messenger as was adopted by previous nations. They should keep in mind their fate – how they were wrecked and destroyed when they took to rebelliousness against God and His messengers.

16. The implication is that if some people have accepted faith and others have not, then it is still possible that the latter too accept faith by God’s grace. So, they should not hasten the torment. It is in this expectation that they have been granted this reprieve. After the advent of the messenger, the decision of God has to be made come what may.

They should show patience. Some phases of trial and test remain. Once these pass, the decision of God too will be issued at its time and with total justice.

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Qur’ānic Exegesis

) ۡ ) ۡ ۡ ۤ ۡ ۡ ) ۡ ۡ ) ‫ﻳﺸﻌﻴﺐ و‬ ۡ ٰ ‫ﺟﻨﻚ‬5~‫ﻟﻨ‬ ‫ ﻗﺎل و ۡﻟﻮ‬9 ‫` ﻣﻠﺘﻨﺎ‬f ‫ﻳﺘﻨﺎ و ﻟﺘﻌﻮدن‬5K ‫ﻟﺬﻳﻦ ٰ ﻣﻨﻮۡ ﻣﻌﻚ ﻣﻦ‬ ۡ ۡ )ٰ )ٰ ۡ ۡ ۡ ) ۡ ۡ ۡ ً )ٰ ۡ ٰ ) ‫ و ﻣﺎ‬9 ‫ﻧﺠﻨﺎ ﷲ]\ ﻣﻨﻬﺎ‬ ‫ﻌﺪ ذ‬n ‫` ﻣﻠﺘﻜﻢ‬f ‫` ﷲ]\ ﻛﺬﺑﺎ ن ﻋﺪﻧﺎ‬€‫ﻳۡﻨﺎ ﻋ‬S•‫ﻗﺪ ﻓ‬. ‫ﻫ‬5u ‫ﻛﻨﺎ‬ ۡ ) )ٰ ً ۡ ‫•{ء‬ ) ‫ وﺳﻊ )رﺑﻨﺎ‬9 ‫ﻓﻴﻬﺎ ۤ )ﻵﻹ ۤ ۡن )ﻳﺸﺂء ٰ)ﷲ]\ )رﺑﻨﺎ‬ ۡ ‫ﻌﻮد‬ƒ ۡ ) ‫ﻳﻜﻮن ﻟﻨﺎ ۤ ۡن‬ ۡ 9 ‫ﻠﻨﺎ‬F‫` ﷲ]\ ﺗﻮ‬€‫ ﻋ‬9 ‫ﻋﻠﻤﺎ‬ ٍ ۡ ‫ﻞ‬F ۡ ۡ ) ) ۡ ‫ﻗﻮﻣﻨﺎ‬ ۡ ‫ﻟﺬﻳﻦ‬ ۡ ) ‫و ﻗﺎل ۡﻟﻤﻶﻹ‬. ۡ ‫ ۡ ٰﻟﻔﺘﺤ‬Sۡ ‫ﺑﺎﻟﺤﻖ و ۡﻧﺖ ﺧ‬ ۡ ۡ ‫ﺑﻴﻨﻨﺎ و ﺑ‬ ۡ ‫ﻓﺘﺢ‬ ‫و‬Y†‫ﻛ‬ ‫رﺑﻨﺎ‬ ٰ ) ) ۡ ) ً ۡ ) ‫ﻓﺎﺧﺬﺗﻬﻢ‬. ‫ون‬56‫ﻟﺨ‬ ۡ ‫` د‬fۡ ‫ﻓﺎﺻﺒﺤﻮ‬ ۡ ۡ ‫ﺷﻌﻴﺒﺎ‬ ۡ ۡ ‫ﻗﻮﻣﻪ ﻟ‡ﻦ‬ ۡ ۡ ۡ ‫ﻟﺮﺟﻔﺔ‬ ً ۡ ‫ﺗﺒﻌﺘﻢ‬ ‫رﻫﻢ‬ ‫ﻧﻜﻢ ذ‬ ٖ ۡ ‫ﻣﻦ‬

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arrogant said to him: “Shu‘ayb! We shall turn out from this settlement you and those who have professed faith with you or you would have to return to our ways.” He replied: “Even in the case when we are averse [to it]? If we return to your ways after God has delivered us from it, then [this will mean that] we have imputed falsehood on God.17 [No] this is not possible for us except only if our Lord intends. The knowledge of our Lord embraces everything.18 We have trusted in God. Lord! Judge fairly between us and our nation. You are the best of judges. The elders of his nation who had decided to deny warned [people] that if they followed Shu‘ayb, they will end up in great loss.19 At 17. Shu‘ayb (sws) replied that if they returned to the ways of his people, it would mean that whatever he is saying and the realities in which he is professing faith are falsehoods and lies; the fact is that it is the other way round. It is his people who represent a pack of lies and falsities; how can he return to them leaving the truth and that he is disenchanted by them to the utmost. This reply by Shu‘ayb (sws) was ۡ ۡ )ٰ also given on behalf of his companions.

That is why he said: ‫ذ‬ ‫ﻌﺪ‬n ‫ﻧﺠﻨﺎ‬ ٰ ۡ ) ‫ ﷲ]\ ﻣﻨﻬﺎ‬otherwise prophets of God are on the right path on the basis of their innate guidance even before they are assigned prophethood.

18. These statements are meant to consign matters to God. A believer can express a decision with great emphasis and determination but can never forget that God’s will prevails over everything and His knowledge embraces all periods of the past, present and future. Only He knows what is ordained for whom and the fate people will come to. Thus if the good intentions of someone are to materialize, then this too is dependent on the will of God. Only if God grants the person the urge and circumstances will he succeed; otherwise, he will end up in failure.

19. These words carry a threat in them as well as a pretentious display of sympathy. The implication is that these elders have have informed the commoners of his nation about good and evil. If even after this they do not believe them, then they should get ready to bear the consequences after forsaking the elders and leaders of the nation.

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Qur’ānic Exegesis

) ۡ ) ۡ ٰ ۡ ‫ﺷﻌﻴﺒﺎ‬ ۡ ) P‰‫ﻓﻴﻬﺎ‬ ۡ ‫ﺷﻌﻴﺒﺎ‬ ۡ ) ‫ﻟﺬﻳﻦ‬ ۡ ‫_ﻐﻨﻮ‬ ۡ ۡ ‫ﺎن ) ۡﻟﻢ‬F ً ۡ ‫ﻛﺬﺑﻮ‬ ً ۡ ۡ‫ﻛﺬﺑﻮ‬ ‫ ﻟﺬﻳﻦ‬. ‫ﺟﺜﻤ‬ ‫ﺎﻧﻮ ﻫﻢ‬F ۡ ۡ ۡ ‫_ﻘﻮم‬ ٰ ٰ ‫ﺑﻠﻐﺘﻜﻢ‬ ۡ ‫ﻟﻘﺪ‬ ۡ ‫` و‬Šۡ ) ‫رﺳﻠﺖ ر‬ ۡ ‫ﻧﺼﺤﺖ‬ ۡ ۡ ٰۡ ۡ J ‫ﻟﻜﻢ‬ ۡ ٰ ‫` ﻋﻨﻬ ۡﻢ و ﻗﺎل‬a)ٰ ‫ﻓﺘﻮ‬.‫ﻳﻦ‬56‫ﻟﺨ‬ {‹ٰ ٰ ‫ﻓﻜﻴﻒ‬ ٰ ۡ ٰ ‫ﻗﻮم‬ (٩٣-٨٥) ‫ﻳﻦ‬Y†‫ﻛ‬ ٍ ۡ `€‫ﻋ‬ ۤ ۡ ۤ) ) ) ۡ ) ۡ ۡ ۡ ۡ ۤ ۡ ۡ ) .‫ﻋﻮن‬5•_ ) ) ‫ﺑﺎﻟﺒﺎﺳﺂء و‬ ۡ ) ‫آء‬5•‫ﻟ‬ ۡ ) ) ‫ﻟﻌﻠﻬﻢ‬ ‫ﺛﻢ‬ ‫{ ﻵﻹ ﺧﺬﻧﺎ ۡﻫﻠﻬﺎ‬Ž‫ﻧ‬ ٍ `f ‫و ﻣﺎ رﺳﻠﻨﺎ‬ ٍ ‫ﻳﺔ ﻣﻦ‬5K

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last, a violent jolt20 shook them and they were left lying face-down in their houses. Those who denied Shu‘ayb were such as if they never lived in that settlement. Those who denied Shu‘ayb finally ended up as losers.21 At that time, Shu‘ayb left them saying: “O People of My Nation! I have delivered the messages of my Lord to you and have been your well-wisher.22 Now, what sorrow should I express on those who are disbelievers.” (85-93) In whichever settlement We sent a prophet as a messenger, We inflicted its inhabitants with financial and corporal23 trials so that they may show humility.24 Then We changed their sorrow into 20. This is a mere expression of torment. I have mentioned its details earlier while explaining the account of the nation of Ṣāliḥ (sws).

21. Stated here is the consequence of the torment. Imām Amīn Aḥsan Iṣlāḥī writes: ... Both these sentences contain a veiled reference to the threats made to Shu‘ayb (sws) and his followers by the disbelievers of their nation. They threatened them that they would turn them out from their settlement. While referring to this threat, it is said that they themselves were wiped out from their settlement as if they never existed. They had threatened the companions of Shu‘ayb (sws) that if they did not stop following him, they would incur a great loss.

While referring to this, it was said that those who rejected Shu‘ayb (sws) were the ones who had incurred a loss. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 314) 22. This motif appears in the account of the Prophet Ṣāliḥ (sws) earlier as well and I have explained it there. ۡ ۡ ) ) ‫ﺑﺎﻟﺒﺎﺳـﺂء و‬ . When they occur together, 23. The actual words are: ‫آء‬5•‫ﻟـ‬ the former refers to financial and the latter of bodily trial.

24. This is a statement of the established practice of God that necessarily manifests itself after the advent of messengers of God. Imām Amīn Aḥsan Iṣlāḥī writes: 11 Monthly Renaissance November 2016

Qur’ānic Exegesis

)ٰ ۡ ) ) ۡ) ۡ ۡ‫ﻋﻔﻮ )و ﻗﺎﻟﻮ‬ ) ) ‫آء و‬5•‫ﻟ‬ ) ) ‫ﻣﺲ ٰ ﺑﺂءﻧﺎ‬ ) ‫ﻗﺪ‬ ۡ {|‫ﺣ‬ ‫آء‬56‫ﻟ‬ ‫ﻟﺴﻴﺌﺔ ﻟﺤﺴﻨﺔ‬ ‫ﺎن‬r‫ﺑﺪﻟﻨﺎ ﻣ‬ ٰ ۡ ۡ ً ۡ ۡ ٰۡ ۡ ۡ‫ﻘﻮ‬g) ‫ي ٰ ﻣﻨﻮۡ و‬Y’‫ﻟ‬ ۡ ۡ ‫وﻫﻢ ﻵﻹ‬ ۡ ) ‫ﻐﺘﺔ‬n “ ۡ ‫وﻟﻮۡ )ن ۡﻫﻞ‬.‫ﻳﺸﻌﺮون‬ ‫ﺖ‬w ‫ﻟﻔﺘﺤﻨﺎ‬ ‫ﻓﺎﺧﺬﻧﻬﻢ‬ ٍ ‫ﻋﻠﻴﻬﻢ ﺑﺮ‬

happiness until they greatly prospered and said: “Good and bad days did come to our forefathers as well.” Finally, We suddenly seized them while they were not even aware.25 [In reality,] had

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… As per this established practice, when a prophet begins asking people to repent or face God’s wrath, factors which facilitate this call also start to appear in this universe. On the one hand, the prophet (sws) warns people of the consequences of negligence, forgetting God and spreading anarchy in the land as well as of God’s punishment in this world and the next and on the other hand, the Almighty inflicts people with trials of famines, epidemics and storms so that people can see, if they have insight, that in this manner God can seize them whenever He wants to and then none but He can save them. In this way, events corroborate the Prophetic call and the effect of visual observation strengthens the evidence found in human intellect and nature. It is as if the heavens and the earth display whatever a prophet says so that those who have even the slightest ability to be influenced bend before God and reform themselves. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 317) 25. This is the other aspect of the established practice of God described above. When people do not benefit from the trials mentioned earlier and instead of paying heed to them shut their hearts and minds, God gives them reprieve so that the people who were not awakened by the admonitions are lulled to even deeper slumber because of the luxuries they enjoy, and the torment of God seizes them at a time when they do not even know when and where it came from. While describing its state, Imām Amīn Aḥsan Iṣlāḥī writes: ... Prosperity replaces decadence, development and abundance of resources prevails and the days of travail and trial are erased from the minds. Then these arrogant people start to be merry and make fun of the prophet and his companions. They think that, God forbid, these naive people regard the previous famine or flood or some calamity to be the result of their deeds and warn them in various ways and strike weakness in their hearts, whereas what have these things got to do with faith and morality? Such change of fortunes do come in the life of nations. It is not that only they have encountered such problems; their forefathers too who were 12 Monthly Renaissance November 2016

Qur’ānic Exegesis

ۡ ۡ ‫ﻟﺴﻤﺂء و‬ ۡ ٰ ۡ ‫ﻛﺬﺑﻮ ﻓﺎ‬ ) ‫)ﻣﻦ‬ ۡ ٰ ‫ﻵﻹرض و‬ ۡ ۡ ‫ﺎﻧﻮ‬F ۡ ‫ﺧﺬﻧﻬﻢ ﺑﻤﺎ‬ ۡ ) ‫ﻟﻜﻦ‬ (٩٦-٩٥)‫ﻳﻜﺴﺒﻮن‬ ۡ ۡ ۡ) ۡ “ ۡ ۡ ً ۡ ۡ ) ‫ي ۡن‬Y’‫ﻟ‬ ۡ ‫ﺑﻴﺎﺗﺎ )و‬ ۡ ‫ﻫﻢ‬ “ ۡ ‫ و ﻣﻦ ۡﻫﻞ‬. ‫ﻤﻮن‬x‫ﻧﺂ‬ ‫ﻳﺎﺗﻴﻬﻢ‬ ‫ﻳﺎﺗﻴﻬﻢ ﺑﺎﺳﻨﺎ‬ ‫ي ن‬Y’‫ﻓﺎﻣﻦ ﻫﻞ ﻟ‬ ٰ ٰ ۡ ۡ ٰ ۡ ) ) ۡ ۡ ) ً ‫ۡﺑﺎﺳﻨﺎ‬ ۡ ۡ ‫ﺿ•” )و‬ ۡ ‫ ﷲ]\ ﻵﻹ‬5—‫ ﻓﻶﻹ ﻳﺎﻣﻦ ﻣ‬J \]‫ ﷲ‬5—‫ﻓﺎﻣﻨﻮ ﻣ‬ ۡ ۡ ۡ ‫ﻫﻢ‬ ‫ و ۡﻟﻢ‬.‫ون‬56‫ﻟﺨ‬ ‫ﻟﻘﻮم‬ .‫ﻳﻠﻌﺒﻮن‬

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these people of the settlements professed faith, We would have opened the doors of blessings of the heavens and the earth.26 But they denied; so, We seized them because of their misdeeds. (9496) Then [tell us whether] the people of these settlements could remain secure from Our punishment that it may visit them at night when they are fast asleep? Or could the people of the settlements remain secure from Our punishment that it may come to them right in the daytime when they would be busy playing?27 Then could they remain secure from God’s plan? So [remember that] only those people are secure from God’s plan28 good and pious people went through them. These are all turns of fortune; sometimes constriction and sometimes abundance; at times, there is harvest and at times not; at times, there is flood and at times famine. To link these things with faith and morality is insanity and superstition. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 318) 26. The implication is that just as the consequence of denying messengers of God is facing punishment in this world, in a similar way, if His message is accepted, the blessing of the heavens and the earth are necessarily gained. This is the established practice of God and will remain in force till Muḥammad (sws), the last of His messengers. This was its last manifestation after which it has become fully proven with full certainty that one day reward and punishment will also manifest themselves like this in the Hereafter.

27. Ie., whether at night or during the day, whenever it came, they were not able to save themselves, then what will the Quraysh do if such a torment visits them.

28. The actual word used is: 5—‫ﻣ‬. It means a secret plan. Imām Amīn Aḥsan Iṣlāḥī writes: ... Secret plan means that God captures a person from where he cannot even imagine. His established practice stated earlier in which He gives respite to a person after warning him is an example of this secret plan. People think that they have succeeded but in 13 Monthly Renaissance November 2016

Qur’ānic Exegesis

ۡ ٰ ‫ و ۡﻧﻄﺒﻊ‬J ‫ﺑﺬﻧﻮﺑﻬﻢ‬ ۡ ۡ ‫ﻳﺮﺛﻮن‬ ۡ ۡ ‫ﺻﺒﻨﻬﻢ‬ ۡ ٰ ۡ ‫ﻌﺪ ۡﻫﻠﻬﺎ ۤ ۡن )ﻟﻮۡ ﻧﺸﺂء‬nۡ ‫ﻣﻦ‬ ۡ ) ‫ﻳﻬﺪ‬ ۡ ‫ﻟﻠﺬﻳﻦ‬ ˜ ‫ﻵﻹرض‬ `€‫ﻋ‬ ۡ ۡ ۡ ۡ ‫ و‬J ‫ﻬﺎ‬x‫ﻣﻦ ˜ﻧﺒﺂ‬ ۡ ۡ ۡ ‫ﻟﻘﺪ‬ ۡ ‫ﻗﻠﻮﺑﻬﻢ‬ ۡ ۡ ) ‫ي‬Y’‫ﻟ‬ ۡ ‫ﻋﻠﻴﻚ‬ ۡ ‫ﻘﺺ‬ƒ ٰ ۡ ‫ﺗﻠﻚ‬ ‫رﺳﻠﻬﻢ‬ ‫ﺟﺂءﺗﻬﻢ‬ .‫ﻓﻬﻢ ﻵﻹ ﻳﺴﻤﻌﻮن‬ ٰ ٰ ۡ ۡ ۡ ) ٰ) ۡ ٰ \]‫ﻛﺬﻟﻚ ۡﻳﻄﺒﻊ )ﷲ‬ ۡ ٰ ۡ ‫ﻗﻠﻮب‬ ۡ `€‫ﻋ‬ ۡ ۡ ۡ‫ﺎﻧﻮ‬F ‫ ﻓﻤﺎ‬J ‫ﺑﺎﻟﺒﻴﻨﺖ‬ ‫و ﻣﺎ‬.‫ﻳﻦ‬Y†‫ﻟﻜ‬ 9 ‫ﻟﻴﺆﻣﻨﻮ ﺑﻤﺎ ﻛﺬﺑﻮ ﻣﻦ ﻗﺒﻞ‬ ۡ ٰ ۡ ۡ ۤ ۡ ) ۡ ۡ ۡ ۡ ) ‫ﻫﻢ‬Stw‫ﻵﻹ‬ ۡ ۡ ‫وﺟﺪﻧﺎ‬ (١٠٢-٩٧) . ‫ﻫﻢ ﻟﻔﺴﻘ‬Stw ‫ و ن وﺟﺪﻧﺎ‬J ‫ﻋﻬﺪ‬ ٍ ‫ﻣﻦ‬

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who are to become losers. Did this not teach a lesson to those who inherit the earth from its previous inhabitants that had We intended We would have seized them too because of their sins?29 [No they do not seek a lesson] and as a result of this We put a seal on their hearts; then they are not able to hear anything.30 These are the settlements a part of whose tale We are narrating before you. Their messengers had come to them with open signs but it did not happen that they accept faith. This is because they had been denying earlier. In such a manner, God seals the hearts of the disbelievers.31 [In reality,] in most of them We did not find reality this is the very place where they will be decimated. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 320) 29. Though the reference is to the Quraysh, the words used are general as to why the succeeding generations did not learn from the fate of the preceding ones and why they did not think that just as God had seized them, he can seize the succeeding ones too.

30. This is because a seal is set on their hearts because of their sin of not learning from the fate of the previous people and followed the ways of people who had deviated from the path of God. This seal is a forerunner to the torment of God. After this, a person gets further entangled in the web of his obduracy and stubbornness. So much so that even after seeing the signs of God his heart does not open for the truth and he refuses to even hear the prophets of God. 31. This is a further explanation of when hearts are sealed and what are the type of people whose hearts are sealed. The verse states that those who were denying God’s revelations and signs from before are the ones whose hearts are sealed. Imām Amīn Aḥsan Iṣlāḥī writes: ... It is a person’s trait that when he habitually denies and deviates from the general signs of the Almighty, gradually his heart is hardened so much that if special signs are shown by messengers of God even then he is not moved. The verse states that this is how God seals the hearts of people. The task of the heart is to reflect and draw lessons. If a group becomes a blind follower of its wishes that even 14 Monthly Renaissance November 2016

Qur’ānic Exegesis

ۡ ) ۠ ٰ ۡ ) ‫ﻌﺪﻫﻢ‬n ٰ ٰ {‹‫ﻣﻮ‬ ۡ ۡ ‫ﻣﻦ‬ ۡ YZ‫ﻓﺎﻧ‬ ۡ ۡ `aٰ ۤ ‫ﺑﺎﻳﺘﻨﺎ‬ ۡ ۡ J ‫ﻪ ﻓﻈﻠﻤﻮۡ ﺑﻬﺎ‬x‫ﻣﻶﻹ‬ ˜ ‫ﻌﺜﻨﺎ‬n ‫ﺛﻢ‬ ‫ﻋﻮن و‬5› ‫ﺎن‬F ‫ﻛﻴﻒ‬ ٖ ۤ) ۡ “ ٌۡ ۡ ۡ ) ) ۡ ) ٌ ۡ ۡ) ۡ ۡ ٰ ٰۡ ۡ ۡ ۡ ‫ﻋﺎﻗﺒﺔ‬ ‫` ن ﻵﻹ‬€‫ﺣﻘﻴﻖ ﻋ‬. ‫رب ٰﻟﻌﻠﻤ‬ ‫ﻋﻮن •` رﺳﻮل ﻣﻦ‬Y†_ {‹‫و ﻗﺎل ﻣﻮ‬. ‫ﻟﻤﻔﺴﺪﻳﻦ‬

those who abide by promises;32 in fact, most of them We found to be those who break33 promises. (97-102) After these [nations which have been mentioned earlier], We sent Moses with Our signs34 to the Pharaoh35 and His chiefs [as Our messenger]. But they were unjust to their souls and denied these [signs].36 Then observe the fate of these who spread disorder.37 Moses said: “Pharaoh! I have been sent by the Lord

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reminders and admonitions do not awaken it, then the ears of people belonging to this group become deaf. Itmay be noted that ‫ ﺑﻤـﺎ‬here ۡ ) is not the object of ‫ ب ; ْﻳﺆﻣﻨـﻮ‬is actually causative in nature. ‫ﻛـﺬﺑﻮ‬ (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 321)

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32. This refers to the promise which the people of these settlements mentioned earlier made with their messengers that if certain conditions are met and certain miracles shown, they will accept faith. In verses 134-135 ahead this motif is also brought up in the account of Moses (sws) and the Pharaoh. Verses 109-110 of Sūrah al-An‘ām further explain how these people have been breaking their promises after making them and were not ready in any way to accept faith.

33. The actual word is: ‫ﻓﺎﺳﻖ‬. It means someone who is disobedient.

However, here in the given context, disobedience means breaking promises.

34. The actual word is: ‫آﻳـﺎت‬. It refers to those intellectual and natural arguments which Moses (sws) and Aaron (sws) presented to the Pharaoh and his chiefs as well as to the miracles which they showed to the Pharaoh and his people. Other instances in the Qur’ān have furnished details of this.

35. The word Pharaoh (‫ﻋﻮن‬5›) is associated to: ‫رع‬. The people of ancient Egypt regarded the sun to be their supreme God and sovereign deity. It was called: ‫رع‬. Thus the word ‫ﻋـﻮن‬5› means the children of the sun God. The kings of Egypt presented themselves as the corporal manifestations and earthly representatives of ‫ رع‬and would vehemently tell people that they were their supreme Gods or sovereign deities. Present day researchers generally think that this Pharaoh was ‫ ﻣﻨﻔﺘﻪ‬or ‫ﻣﻨﻔﺘﺎح‬. ْ . The preposition ‫ ب‬here evidences 36. The actual words are: ‫ﻓﻈﻠﻤﻮ ﺑﻬﺎ‬ ْ the fact that ‫ ﻇﻠﻤﻮ‬here encompasses the meaning of ‫و‬Y†‫ ﻛ‬or ‫ﺟﺤﺪو‬.

37. The attention of the addressees of the sūrah is directed here to the actual purpose of narrating this account. If rebelliousness is shown to 15 Monthly Renaissance November 2016

Qur’ānic Exegesis

) ۡ ‫` ٰ)ﷲ]\ )ﻵﻹ‬€‫ﻗﻮل ﻋ‬ ۡ 9 ‫ﻟﺤﻖ‬ ۡ ۡ ۤ{£‫ﺑ‬ ۡ ) ) ‫ﻣﻦ‬ ۡ ۡ ‫ﻗﺪ‬ ۡ ) ‫ﺑﺒﻴﻨﺔ‬ ۡ ۡ ۡ ‫رﺑﻜﻢ‬ ۡ ”¤‫ﻓﺎرﺳﻞ ﻣ‬ ‫ﻗﺎل ۡن‬.‫آءﻳﻞ‬5¢ ٍ ) ‫ﺟﺌﺘﻜﻢ‬

of the worlds. This is what I should do and this is precisely my craving38 that I say to you nothing but the truth from God. I have come to you from your Lord with a certain sign39 [of this status of mine]; so, let the Israelites go with me.”40 He replied: “If you God and His messengers, then the Qur’ān calls it disorder as well. The ْ word ‫ ﻣﻔﺴﺪْﻳﻦ‬here is used for the ۤ Pharaoh and his chiefs in this meaning. ٌ ۡ . The expressions of ‫ﺣﻘﻴﻖ ﺑﻪ‬ “ ‫ﺣﻘﻴﻖ‬ ۡ ‫` ۡن )ﻵﻹ‬€‫ﻋ‬ 38. The actual words are: ‫ﻗﻮل‬ and ‫ ﻫﻮ ﺣﻘﻴﻖ أن _ﻔﻌﻞ ﻛﺬ‬mean “to be worthy of something.” Here the “ is used which incorporates in it the meaning of “craving,” preposition `€‫ﻋ‬ or “to be desirous.” Imām Amīn Aḥsan Iṣlāḥī writes:

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... It is but obvious that the person who is the messenger and representative of God is someone who is the most worthy of speaking on His behalf and does not impute forgery on Him because his knowledge is not based on conjecture but directly on God’s revelation and inspiration. He is also very desirous that nothing except the truth come out of his tongue. This is because no one else can have the same fear of the extent of his accountablity.

(Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 340) 39. This refers to the miracle of the staff and the white hand which is mentioned the verses ahead. In order to send Moses (sws) to a tyrannical ruler as the Pharaoh, it was essential that he be given such miracles and he also be able to demonstrate them at the very beginning so that the Pharaoh and his chiefs were led to lend ear to Moses (sws) 40. It is mentioned at other places in the Qur’ān that this was not the only demand which Moses made. Besides this, in accordance with the general way of the messengers of God, he also invited the Pharaoh and his chiefs to profess faith in monotheism and in the Hereafter and to fear and be reminded of God. With the help of his extra-ordinary miracles he also conclusively communicated the truth to them. The demand to take the Israelites with him was also not the demand of a nationalist leader to liberate his nation from slavery. It was done to make the the scheme of God materialize according to which the progeny of Abraham (sws) was chosen for the global communication of religion and conclusive communication of the truth. It was essential as per this scheme that they be settled in a certain place which was to be made the headquarter of their mission. It is evident from the Book of Exodus of the Bible that Moses (sws) did not explicate the full scheme to the Pharaoh and his courtiers and only told them that they wanted to go to a distance of three days to the desert for the ritual of animal 16 Monthly Renaissance November 2016

Qur’ānic Exegesis

ۡ ٰ ۡ ۡ ٰۡ ۡ ٰ ۡ ۤ ۡ ٌ ۡ ‫ )و‬. ٌ ‫ﻌﺒﺎن )ﻣﺒ‬ ¥ ”¦ ‫ﻓﺎﻟ§” ﻋﺼﺎه ﻓﺎذ‬. ‫ﺑﺎﻳﺔ ﻓﺎت ﺑﻬﺎ ۡن ﻛﻨﺖ ﻣﻦ )ﻟﺼﺪﻗ‬ ٍ ‫ﻛﻨﺖ ﺟﺌﺖ‬ ٰ ) ۡ R ‫ﻧﺰع‬ ٰ ) ۡ ۡ ) .‫ﻋﻠﻴﻢ‬ ٌ ۡ 5ª‫ﻟﺴ‬ ٌ ٰ ‫ﻋﻮن ن ﻫﺬ‬5› ۡ ‫ﻗﺎل ﻟﻤﻶﻹ‬. ‫ﻳﻦ‬YZ‫ﻟﻠﻨ‬ ۡ ۡ ‫ﻗﻮم‬ ۡ ‫ﻣﻦ‬ ۡ ”¦ ‫ﻳﺪه ﻓﺎذ‬ ‫ﺑﻴﻀﺂء‬ ‫ﻳﺮﻳﺪ‬ ۡ ۡ ۤ‫ﻗﺎﻟﻮ‬ ۡ ٰ ‫ﻦ‬x‫` ۡﻟﻤﺪآ‬f ‫رﺳﻞ‬ ۡ ۡ ‫ ﻓﻤﺎ ذ‬J ‫رﺿﻜﻢ‬ ۡ ۡ ‫ﻣﻦ‬ ۡ ۡ ) ‫ۡن‬ ۡ ) ‫ﺟﻜﻢ‬5~‫ﻳ‬ ۡ .‫ﺗﺎﻣﺮون‬ ۡ ۡ ‫رﺟﻪ و ﺧﺎه و‬ .‫ﻳﻦ‬5«‫ﺣ‬ ۤ ۡ ٰۡ ۡ ) ۡ ً ۡ ) ‫ و ﺟﺂء‬.‫ﻋﻠﻴﻢ‬ ) ‫ﻳﺎﺗﻮك‬ ۡ ٍ ٰ ‫ﻞ‬r‫ﺑ‬ ۡ ۡ ۡ ۡ ‫ة‬5ª‫ﻟﺴ‬ . ‫ﻧﺤﻦ ﻟﻐﻠﺒ‬ ‫ﻋﻮن ﻗﺎﻟﻮۡ )ن ﻟﻨﺎ ﻵﻹﺟﺮ ن ﻛﻨﺎ‬5› ٍ 5ª‫ﺳ‬

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have brought a sign, present it, if you are truthful.” At this, Moses placed his rod [on the ground]; then, it suddenly turned into a vibrant serpent41 and he pulled out his hand [from the arm of his robe]; so, it suddenly appeared dazzling to the onlookers.42 When the chiefs of the Pharaoh’s nation [saw this,] they said: “He is a very adept magician; he wants to expel you from your country;43 so, what is your opinion?” Then all of them advised [the Pharaoh]: “Put him off and his brother also44 and send forth workers in every city who gather and bring to you all adept magicians.” [Thus, this is what happened,] and the magicians came to the Pharaoh. They said: “If we win, we will certainly be abundantly rewarded?”45 sacrifice because if what was intended to be slaughtered was slaughtered in Egypt, they would be stoned to death by the Egyptians.

41. Ie., a serpent whose existence cannot be doubted. The attribute of ٌ ْ ‫ ﻣﺒ‬for ‫ﻌﺒﺎن‬¥ ٌ is meant for this qualification. ْ ْ ‫ﺑﻴﻀﺎء‬ ْ . In the Arabic language, the 42. The actual words are: ‫ﻳﻦ‬YZ‫ﻟﻠﻨ‬ ً verb YZ‫ ﻧ‬primarily means “to reflect and think deeply.” The implication is that the shine that appeared on the hand was not a deception and if it is deeply observed and reflected upon, it would become absolutely evident that its shine was real.

43. Ie., he is not an ordinary magician; in fact, he is a very skilfull one and is demanding to take the israelites with him to organize them into an army and then attack the Pharaoh and his people and expel them from their country and take up the reins of power himself. This was a very logical conclusion keeping in view the extra-ordinary personality of Moses (sws) and the large number of the Israelites. Hence, it is quite probable that this was the actual opinion of the courtiers or it is also possible that they may have merely spread it as a ploy to take people away from the call of Moses (sws) – the way people at the helm of affairs do in every era. ْ ْ . The word ‫أرﺟﻪ‬ ْ ْ is actually ‫ْأرﺟ‡ْﻪ‬.

44. The actual words are: ‫أرﺟﻪ و أﺧﺎه‬ Such changes in the form of a word often occur in the Arabic language to lighten a word.

45. The Qur’ān cited these words of the magicians to highlight their 17 Monthly Renaissance November 2016

Qur’ānic Exegesis

ۡ ) ۡ ۡ ) ‫ﻌﻢ و‬ƒ ۡ ‫ﻗﺎل‬ ‫ﻧﻜﻢ ﻟﻤﻦ‬ (١١٤-١٠٣) . ‫ﺑ‬Y’‫ﻟﻤ‬ ۡ ۡ ۡ ۡ ) ۡ ۤ) ۡ ۤ ۤۡ “ ۡ ٰ ‫ﻗﺎﻟﻮ‬ ) J ‫ﻟﻘﻮ‬ ۡ ۡ ۤ ‫ﻓﻠﻤﺎ‬ ۡ ۡ ‫ﻗﺎل‬. ۡ ‫ﻟﻤﻠﻘ‬ ۡ ‫ﻳﻤﻮ‹{ )ﻣﺎ ۡن ﺗﻠ§” و ﻣﺎ ن ﻧﻜﻮن ﻧﺤﻦ‬ ‫و‬5ª‫ﺳ‬ ‫ﻟﻘﻮ‬ ۡ “ ۡ `aٰ ۤ ‫وﺣﻴﻨﺎ‬ ۡ ‫ﻫﺒﻮﻫﻢ و‬S•‫ﺳ‬ ۡ ۡ ۡ ۡ ‫ۡﻋ )ﻟﻨﺎس و‬ ۡ ۡ ‫و‬.‫ﻋﻈﻴﻢ‬ ۡ ٍ ۡ ‫ﺟﺂءو‬ ”¦ ‫ ﻓﺎذ‬J ‫ﻣﻮ‹{ ۡن ﻟﻖ ﻋﺼﺎك‬ ٍ 5ª‫ﺑﺴ‬ ۡ ) ۡ ‫ ﻓﻮﻗﻊ‬.‫ﺎﻓﻜﻮن‬ ۡ ٰ ۡ‫ﻘﻠﺒﻮ‬ƒۡ ‫ ﻓﻐﻠﺒﻮۡ ﻫﻨﺎﻟﻚ و‬.‫_ﻌﻤﻠﻮن‬ ۡ ۡ ۡ‫ﺎﻧﻮ‬F ‫ﻟﺤﻖ و ﺑﻄﻞ ﻣﺎ‬ ۡ ۡ ‫ﺗﻠﻘﻒ ﻣﺎﻳ‬ .‫ﺻﻐﺮﻳﻦ‬

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The Pharaoh replied: “Yes, surely and you will be regarded as my favoured ones.” (103-114) [At this,] the magicians said: “O Moses! Will you throw or [if you want] we can throw?”46 He said: “You throw.”47 Thus they threw and the eyes of the people were deluded48 and it terrified them and they brought forth a great magic. We signaled to Moses: “Throw down your staff.” As soon as he threw it, it engulfed the trick they had played. So, the truth manifested [itself] and whatever they were doing was all nullified.49 [On that day,] the Pharaoh and his companions were vanquished there and moral decadence and meanness. The implication is that like professionals usually do they expressed their hope for reward in a flattering style.

46. They gave this statement in accordance with professional ethics but such is its style that it expresses their wish that if Moses (sws) wants they can take the first turn.

47. Moses (sws) was fully confident that God was with him; so he gave them the opportunity to begin and show their skill. When magicians wanted to display their skill to people they would throw something like the arrows of gambling before them and show their magic to them. That is why the word ‫ إﻟﻘﺎء‬is used in the verse.

48. Here the Qur’ān has clarified the nature of magic: it does not change the form of a thing. It only influences the eye and the faculty of imagination of the onlookers. As a result, they begin to see what the magician wants them to see.

49. Ie., wherever the snake of the staff went, it changed every rope and stick that was waving like a snake and converted back each rope and stick to what it actually was and the spell of magic was nullified.

Imām Amīn Aḥsan Iṣlāḥī writes: ... This is exactly the same as if the sun comes out to dispel a false moon. It is obvious that in the presence of the real sun the shine of thousands of artificial suns and moons will vanish. Thus, this is what actually happened. As soon as the miracles of Moses (sws) 18 Monthly Renaissance November 2016

Qur’ānic Exegesis

) ٰ ۤۡ ) . ۡ ‫ﺑﺮب ۡ ٰﻟﻌﻠﻤ‬ ) ‫ﻣﻨﺎ‬ ٰ ۡ ‫رب‬ ۡ ٰ ‫ﻣﻮ‹{ و‬ ۡ ٰ ‫ة‬5ª‫ﻟﺴ‬ ) ”§‫و ۡﻟ‬ (١٢٢-١١٥) .‫ﻫﺮون‬ ‫ﻗﺎﻟﻮ‬.‫ﺳﺠﺪﻳﻦ‬

were humiliated and the magicians [upon seeing God’s sign] fell down in prostration.50 They [at once] said: “We believe in the Lord of the worlds who is the Lord of Moses and Aaron.”51 (115122) (Translated by Dr Shehzad Saleem)

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appeared the spell cast by the magicians vanished. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 347)

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ۡ ٰ ‫ة‬5ª‫ﻟﺴ‬ ) ”§‫و ﻟ‬. The verb ”§‫ ﻟ‬occurs in 50. The actual words are: ‫ﺳﺠﺪﻳﻦ‬ the passive. It expresses the sentiments of respect and veneration of the magicians. Magic and wizardry are best understood by their experts.

Thus a very clear criterion to distinguish them from miracles is that expert magicians acknowledge their own helplessness before it.

51. This was an open rejection of the Pharaoh’s divinity. It is evident from verse 73 of Sūrah Ṭāhā that even before the competition, the magicians were to some extent aware that they are not pitted ْ ْ ‫ ﻣﺎ‬against ) ‫ﻋﻠﻴﻪ ﻣﻦ‬ ْ ‫ﻫﺘﻨﺎ‬5u‫أ‬ someone of their own genre. The words 5ª‫ﻟﺴ‬ of that verse indicate this. They mean that the hidden spark in them awaited that someone show the true light to them and they light up. In the words of Imām Amīn Aḥsan Iṣlāḥī, if even a speck of this yearning is found in a person, it ultimately shows its effect by God’s grace.

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Scriptures

Words of Wisdom from the Bible Solomon (sws)

(1) A wise son makes a glad father, but a foolish son is a sorrow to his mother.

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Wealth which comes from sin is of no profit, but righteousness gives salvation from death.

The Lord will not let the upright be in need of food, but he puts far from him the desire of the evil-doers.

He who is slow in his work becomes poor, but the hand of the ready worker gets in wealth.

He who in summer gets together his store is a son who does wisely; but he who takes his rest when the grain is being cut is a son causing shame.

Blessings are on the head of the upright, but the face of sinners will be covered with sorrow.

The memory of the upright is a blessing, but the name of the evil-doer will be turned to dust.

The wise-hearted man will let himself be ruled, but the man whose talk is foolish will have a fall.

He whose ways are upright will go safely, but he whose ways are twisted will be made low.

He who makes signs with his eyes is a cause of trouble, but he who makes a man see his errors is a cause of peace.

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The mouth of the upright man is a fountain of life, but the mouth of the evil-doer is a bitter cup.

Hate is a cause of violent acts, but all errors are covered up by love.

In the lips of him who has knowledge wisdom is seen; but a rod is ready for the back of him who is without sense.

Knowledge is stored up by the wise, but the mouth of the foolish man is a destruction which is near.

The property of the man of wealth is his strong town: the poor man’s need is his destruction.

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The work of the upright gives life: the increase of the evildoer is a cause of sin.

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He who takes note of teaching is a way of life, but he who gives up training is a cause of error.

Hate is covered up by the lips of the upright man, but he who lets out evil about another is foolish.

Where there is much talk there will be no end to sin, but he who keeps his mouth shut does wisely.

The tongue of the upright man is like tested silver: the heart of the evil-doer is of little value.

The lips of the upright man give food to men, but the foolish come to death for need of sense.

The blessing of the Lord gives wealth: hard work makes it no greater.

It is sport to the foolish man to do evil, but the man of good sense takes delight in wisdom.

The thing feared by the evil-doer will come to him, but the upright man will get his desire.

When the storm-wind is past, the sinner is seen no longer, but the upright man is safe for ever.

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Like acid drink to the teeth and as smoke to the eyes, so is the hater of work to those who send him.

The fear of the Lord gives long life, but the years of the evildoer will be cut short.

The hope of the upright man will give joy, but the waiting of the evil-doer will have its end in sorrow.

The way of the Lord is a strong tower for the upright man, but destruction to the workers of evil.

The upright man will never be moved, but evil-doers will not have a safe resting-place in the land.

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The mouth of the upright man is budding with wisdom, but the twisted tongue will be cut off.

The lips of the upright man have knowledge of what is pleasing, but twisted are the mouths of evil-doers. (Proverbs, 10:1-32) (2)

Scales of deceit are hated by the Lord, but a true weight is his delight.

When pride comes, there comes shame, but wisdom is with the quiet in spirit.

The righteousness of the upright will be their guide, but the twisted ways of the false will be their destruction.

Wealth is of no profit in the day of wrath, but righteousness keeps a man safe from death.

The righteousness of the good man will make his way straight, but the sin of the evil-doer will be the cause of his fall.

The righteousness of the upright will be their salvation, but the false will themselves be taken in their evil designs.

At the death of an upright man his hope does not come to an end, but the hope of the evil-doer comes to destruction.

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The upright man is taken out of trouble, and in his place comes the sinner.

With his mouth the evil man sends destruction on his neighbour; but through knowledge the upright are taken out of trouble.

When things go well for the upright man, all the town is glad; at the death of sinners, there are cries of joy.

By the blessing of the upright man the town is made great, but it is overturned by the mouth of the evil-doer.

He who has a poor opinion of his neighbour has no sense, but a wise man keeps quiet.

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He who goes about talking of others makes secrets public, but the true-hearted man keeps things covered.

When there is no helping suggestion the people will have a fall, but with a number of wise guides they will be safe.

He who makes himself responsible for a strange man will undergo much loss; but the hater of such undertakings will be safe.

A woman who is full of grace is honoured, but a woman hating righteousness is a seat of shame: those hating work will undergo loss, but the strong keep their wealth.

The man who has mercy will be rewarded, but the cruel man is the cause of trouble to himself.

The sinner gets the payment of deceit; but his reward is certain who puts in the seed of righteousness.

So righteousness gives life; but he who goes after evil gets death for himself.

The uncontrolled are hated by the Lord, but those whose ways are without error are his delight.

Certainly the evil-doer will not go free from punishment, but 23 Monthly Renaissance November 2016

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the seed of the upright man will be safe.

Like a ring of gold in the nose of a pig, is a beautiful woman who has no sense.

The desire of the upright man is only for good, but wrath is waiting for the evil-doer.

A man may give freely, and still his wealth will be increased; and another may keep back more than is right, but only comes to be in need.

He who gives blessing will be made fat, but the curser will himself be cursed.

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He who keeps back grain will be cursed by the people; but a blessing will be on the head of him who lets them have it for a price.

He who, with all his heart, goes after what is good is searching for grace; but he who is looking for trouble will get it.

He who puts his faith in wealth will come to nothing; but the upright man will be full of growth like the green leaf.

The troubler of his house will have the wind for his heritage, and the foolish will be servant to the wise-hearted.

The fruit of righteousness is a tree of life, but violent behaviour takes away souls.

If the upright man is rewarded on earth, how much more the evil-doer and the sinner! (Proverbs, 11:1-31) (3) A lover of training is a lover of knowledge; but a hater of teaching is like a beast.

A good man has grace in the eyes of the Lord; but the man of evil designs gets punishment from him.

No man will make himself safe through evil-doing; but the 24 Monthly Renaissance November 2016

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root of upright men will never be moved.

A woman of virtue is a crown to her husband; but she whose behaviour is a cause of shame is like a wasting disease in his bones.

The purposes of upright men are right, but the designs of evil-doers are deceit.

The words of sinners are destruction for the upright; but the mouth of upright men is their salvation.

Evil-doers are overturned and never seen again, but the house of upright men will keep its place.

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A man will be praised in the measure of his wisdom, but a wrong-minded man will be looked down on.

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He who is of low position and has a servant, is better than one who has a high opinion of himself and is in need of bread.

An upright man has thought for the life of his beast, but the hearts of evil-doers are cruel.

He who does work on his land will not be short of bread; but he who goes after foolish men is without sense.

The resting-place of the sinner will come to destruction, but the root of upright men is for ever.

In the sin of the lips is a net which takes the sinner, but the upright man will come out of trouble.

From the fruit of his mouth will a man have good food in full measure, and the work of a man’s hands will be rewarded.

The way of the foolish man seems right to him? but the wise man gives ear to suggestions.

A foolish man lets his trouble be openly seen, but a sharp man keeps shame secret.

The breathing out of true words gives knowledge of righteousness; but a false witness gives out deceit.

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There are some whose uncontrolled talk is like the wounds of a sword, but the tongue of the wise makes one well again.

True lips are certain for ever, but a false tongue is only for a minute.

Deceit is in the heart of those whose designs are evil, but for those purposing peace there is joy.

No trouble will come to upright men, but sinners will be full of evil. False lips are hated by the Lord, but those whose acts are true are his delight.

A sharp man keeps back his knowledge; but the heart of foolish men makes clear their foolish thoughts.

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The hand of the ready worker will have authority, but he who is slow in his work will be put to forced work.

Care in the heart of a man makes it weighted down, but a good word makes it glad.

The upright man is a guide to his neighbour, but the way of evil-doers is a cause of error to them.

He who is slow in his work does not go in search of food; but the ready worker gets much wealth. In the road of righteousness is life, but the way of the evil-doer goes to death. (Proverbs, 12:1-28) (4) A good name is more to be desired than great wealth, and to be respected is better than silver and gold.

The man of wealth and the poor man come face to face: the Lord is the maker of them all.

The sharp man sees the evil and takes cover: the simple go straight on and get into trouble.

The reward of a gentle spirit and the fear of the Lord is 26 Monthly Renaissance November 2016

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wealth and honour and life.

Thorns and nets are in the way of the twisted: he who keeps watch over his soul will be far from them.

If a child is trained up in the right way, even when he is old he will not be turned away from it.

The man of wealth has rule over the poor, and he who gets into debt is a servant to his creditor.

By planting the seed of evil a man will get in the grain of sorrow, and the rod of his wrath will be broken.

He who is kind will have a blessing, for he gives of his bread to the poor.

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Send away the man of pride, and argument will go out; truly fighting and shame will come to an end.

He whose heart is clean is dear to the Lord; for the grace of his lips the king will be his friend.

The eyes of the Lord keep knowledge, but by him the acts of the false man will be overturned.

The hater of work says, There is a lion outside: I will be put to death in the streets.

The mouth of strange women is a deep hole: he with whom the Lord is angry will go down into it.

Foolish ways are deep-seated in the heart of a child, but the rod of punishment will send them far from him.

He who is cruel to the poor for the purpose of increasing his profit, and he who gives to the man of wealth, will only come to be in need. (Proverbs, 22:1-16)

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Ḥadīth

Mu’aṭṭā’ Imām Mālik (2) Amīn Aḥsan Iṣlāḥī

Narratives on Modesty

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1. Zayd ibn Ṭalḥah ibn Rukānā relates this narrative from the Prophet (sws) that the Prophet (sws) said that every religion possesses a special quality, and for Islam that special quality is modesty.

Explanation: Zayd ibn Ṭalḥah ibn Rukānā’s status as a companion is doubtful: hence this narrative is mawqu#f. But if the point itself is based on the truth, it should be accepted. This narrative is also in such a category that it does appear to be a statement made by the Prophet (sws). The religion of all prophets, from Adam (sws) to Muḥammad (sws) was the same: the religion of nature. It is therefore incomprehensible that a special quality be associated with every prophet. However, it is possible that one aspect of character may be highlighted in one religion, and another aspect in another. Examples of this are found in the history of religions. For example, retreat from the world and focus on piety was taken to such an extent in the times of Jesus (sws) that people later exaggerated this and the trends towards monkhood developed. It is not that other religions are devoid of teachings of restraint from worldly things or piety, but that these elements are stronger in Christianity. This is exactly the case of modesty which has been given the most significance in Islam and is a key feature of Muslim character.

As far as Aḥādīth are concerned, they have particular instructions regarding modesty; for example, “modesty is one branch of faith.” Modesty plays a key role in developing several good deeds. A person should possess the most modesty and 28 Monthly Renaissance November 2016

Ḥadīth

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shame towards God. This gives rise to goodness of character.

Several aspects of character come within its domain and I believe that if a person has no shame, there is no evil deed that he may not be capable of doing.

It is also not true that modesty is particular to Islam only and that other religions are devoid of it. It occupies a position in all religions, but it is given special attention in Islam. In particular, the Prophet (sws) has demonstrated this through his actions. It is said about the Prophet (sws) in Aḥādīth that he was as shy as a maiden. Obviously, when the prophet’s character is such, then his speech and actions will transmit this character within his people. The fact is also that Arabs were especially coarse and to curb this trait, shyness was emphasized.

Another point related to “modesty is one branch of faith” must be kept in consideration. Sufis consider character to be composed of stages. For them, shyness is one stage or level to be reached, at which one stays for a while and then moves on to another stage and then to the next. This is totally wrong. It is not as if one can remain in the stage of shyness for some time, then move on to selflessness and then to existentialism etc. Character is a holistic entity of all these and humankind is a collection of these qualities, while faith is their totality and the individual qualities are its extensions.

2. It is narrated from ‘Abdullāh ibn ‘Umar (ra) that the Prophet (sws) chanced upon a man who was reproaching his brother on an issue of modesty. The Prophet (sws) said: “let him be; modesty is a part of faith.”

Explanation: The meaning is that modesty is a branch of the tree of faith. Although it is a very big branch, it is still a branch, not a place or stage where, if one stays for a while, one is a Muslim.

There can be two meanings derived from the fact of the man censuring his brother. One could be that he was reprehending him on being useless, being shy as a woman, questioning his ability to survive in this world and calling upon him to be a brave man. The other could be that he was reprimanding him on being shameless. In my view, he was blaming him for his modesty, at which the Prophet (sws) asked to leave him be: 29 Monthly Renaissance November 2016

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modesty is one of the requirements of faith.

Narratives about Anger 1. Ḥamīd ibn ‘Abd al-Raḥmān narrates that a man came to the Prophet (sws) and said: “O’ Messenger of God! Please give me some simple instructions according to which I can lead my life: the instructions should be short so that I do not forget them.” The Prophet (sws) said: “Avoid anger.”

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Explanation: while reflecting upon this Ḥadīth, I was faced with the difficulty that anger, like the emotions of love, hatred, bravery, is one of the traits of human nature. It is a requirement for honour and justice too. It is due to this emotion that man defends himself and takes revenge from his enemies. A man who does not get angry is a eunuch. Becoming angry is a normal reaction; so what is it that the Prophet (sws) has forbidden us from? I think that one may become angry, but one should not be so overwhelmed by anger that one commits a wrong act. Hence the restraint is not on getting angry but on crossing the boundaries of justice in a state of anger. There can be two parts to anger: words and actions. In the first case, if one gets angry, one could start shouting, hurling abuses and in the second case, one could throw a stone, beat with sticks. Both are wrong. One should control such demonstration of anger, and if one does commit such a mistake, one should ask forgiveness of the aggrieved party.

The fact is that in this advice, the Prophet (sws) has drawn attention to a major weakness of human beings. There are several factors that are responsible for anyone getting angry, but they should not be the reason to cross the stated boundaries. The Prophet (sws) has also guided us to the ways in which anger can be controlled. For example, if one is standing, one should sit down; if one is sitting, one should lie down. In any case, a Muslim should promise himself that he will not give in to anger, whatever happens. If he is successful in this, he is successful in training himself. But if one fails, one should ask forgiveness of the other person so that one’s soul is humbled. One should also ask forgiveness from God so that He, too, forgives these mistakes.

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It has been known from the actions of the Prophet (sws) that whenever it was a matter of crimes committed against religion and the sharī‘ah, his face would become red with anger, and his eyes too would become suffused with redness. He would not be lenient with criminals. Therefore, my opinion is that the case of people of evil character is different. They should be dealt with strictly and this is also a requirement of the honour of faith.

2. Sa‘īd ibn Musayyab narrates from Abū Hurayrah that the winner in the ring is not one who brings his opponent down with his fists, but one who controls himself in a state of anger.

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Explanation: The Arabic term sarā used is used for exaggeration. Here, it is used for a man who brings down his opponent through sheer boxing ability and does not give him a chance. This form of fighting is a sign of strength more than bravery. Bravery is when a person is given cause to be angry by hurting him, but he keeps his feelings under control and does not take any action that might be against the norms of justice. Only the Prophet (sws) could have given such a valuable comment.

Narratives about Severing Relations after Taking Offence 1. Abū Ayyūb Anṣārī said that the Prophet (sws) said that it was not legitimate for a Muslim to remain offended and estranged from his brother for more than three days, and if they met, they met in such a manner that their faces were turned away from each other. The better one out of them would be the one who greeted first.

Explanation: the narration states three nights but I have translated this as three days, because a day means night and day together and this meaning is also in use in our language.

The matter of taking three days to implement this instruction is based on practicality. When one gets offended, one takes some time to come to reconciliation and one must find a reason to remove any misunderstandings. This is the maximum time that has been given for this purpose so that the situation does not get beyond this period. When offense has been taken, one is 31 Monthly Renaissance November 2016

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ashamed about how to be the first one to greet the other. The Prophet (sws) has said that he who greets first in order to put right his relations and does not allow his ego to be a barrier is the winner.

A question arises in this that if there are differences related to faith, or sect or character of some people, what should one do?

Scholars of Aḥādīth say that those who have made innovations in religion or strayed from the right path are not included here. It applies to true Muslims only.

In my view, in such matters, when one differs with people with respect to sectarian beliefs, opinions, faith, ideologies and attitudes towards life, then one can maintain these differences in principle, but when meeting these people, one should be warm and polite. One can say in ones heart: this is a bad man in society, but matters in the heart are different from those in interactions. One must deal with such a person according to acceptable norms within society. When he departs, one must go out with him to say good bye at the gate and one must also be hospitable towards him while saying to oneself how much of a devil he is. But with good Muslims, one must meet them with heartfelt warmth.

The matter of the duration of remaining offended is also related to the nature of the problem. The Prophet (sws) had cut off relations for three months with the Muslims who did not participate in the Battle of Tabūk despite having resources.

Similarly, it has been narrated about ‘Abdullāh ibn ‘Umar that he did not meet one of his sons for several months.

2. It is narrated from Anas ibn Mālik (rta) that the Prophet (sws) said: “Do not hold animosity towards each other. Do not be jealous of each other and do not turn away from each other. O servants of God! Live as brothers do. It is not legitimate for a Muslim to keep away from his brother for more than three days.”

Explanation: in this narrative, several instructions related to the mutual relations between Muslims in an Islamic society provide guidance. Animosity and hatred should be towards immorality, not towards other Muslims. Jealousy is a moral disease. It is right to envy the superior knowledge and actions of another, but 32 Monthly Renaissance November 2016

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jealousy is a negative quality which all Muslims should avoid.

Imām Mālik has explained the meaning of the word tadābur and in my view it is correct. He says that he believes it means to oppose one’s Muslim brother and turn one’s face away from him.

It should not be that whenever one meets another person, one turns one’s back on him. There should be mutual greetings and handshakes. This removes differences automatically.

3. It is narrated from Abū Hurayrah that the Prophet (sws) said: “Do not doubt because doubt and suspicion are the greatest lies. Do not be always curious and spy on others. Do not struggle to compete with others. Do not be jealous of others. Do not entertain feelings of anger against each other.

Do not turn your backs on each other. O Servants of God! Live like brothers do.”

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Explanation: the word dhan in the narrative means doubt and suspicion. A person who holds good opinions and expectations of others might be under some misunderstanding, suffer a setback or people might think him foolish, but there is no harm in this. If there are no serious consequences, this is acceptable. But the opposite of this, ie. doubting others is a great lie and also a sickness. One starts thinking that others are conspiring against one despite the fact that there might be nothing of the sort in their hearts. It means that one believes this lie and becomes agitated and worried. One has no right to doubt another without proof. One should think well of others and if one cannot do this, at least one must not doubt others. This is essential.

Tah@assus and tajassus, both words mean to get after something and become curious. Essentially, both words are synonyms. The former means to listen in unseen on conversations and the latter to investigate. The prohibition is to seek information about the faults and facts of others with bad intent and to spy on them for wrong reasons. Some people think that all forms of curiosity are wrong and consider the department of investigation illegitimate on this basis. If this is accepted, then a pious man such as the Caliph ‘Umar (rta) would be proven to be a dangerous man.

Anyone can be curious for a good cause: for example, when the head of a house in one's neighborhood is away, one can find out if the family has eaten or not and how they are living their day to 33 Monthly Renaissance November 2016

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day lives. This is an obligation towards one’s neighbours. It is not prohibited to do so. However, if one finds out someone’s weakness and one is eager to delve deeper into it so that one may tell others or have it published in the papers to satisfy oneself: this is meanness. This is not allowed. If a person does not differentiate between these things, he will be in great difficulty.

4. It is narrated from ‘Abdullāh Khurāsānī that the Prophet (sws) said: “Shake hands because this removes grudges, and continue to give gifts because this will create feelings of love and remove hatred and malice between yourselves.”

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Explanation: this guidance, too, is one that creates beauty in social life. There is great blessing in shaking hands. Many misunderstandings are removed and grudges are swept aside.

Similarly, exchanging gifts also removes malice and develops good relations. Sending a gift, shaking hands and being the first to greet; they are all great deeds to increase blessings.

Narratives about Wearing Clothes for Beautification 1. Jābir ibn ‘Abdullāh Anṣārī (ra) said that once they went to Ghazwah Banī Anmār in the company of the Prophet (sws).

Jābir (rta) said that he was standing in the shade of a tree and the Prophet (sws) came there. He asked him to come into the shade and he stepped down there. Then, as Jābir (rta) looked in his tiffin, he found a small cucumber which he broke into two and presented one piece to the Prophet (sws). The Prophet (sws) asked him where he had obtained it from.

Jābir (rta) said that they had brought it from Madīnah. He explained that they had a man who was deployed for the purpose of taking their riding animals for grazing. Jābir (rta) asked him to get ready and Jābir (rta) saw that he was wearing two shawls that had become worn out. The Prophet (sws) asked: “Did he not have clothes other than the two shawls?” to which Jābir (rta) replied in the affirmative, saying that he had two additional clothes which he kept in his bundle. The Prophet (sws) asked Jābir (rta) to call the man and ask him to wear the fresh clothes. Jabir (ra) asked 34 Monthly Renaissance November 2016

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him to do this and when he turned after donning the new clothes, the Prophet (sws) said: “May God strike down his neck: is he not in a better condition than before?” The man heard this comment by the Prophet (sws) and said: “O Prophet of God, may He strike my neck in His way.” The Prophet (sws) agreed, saying that may God do so in His way.

Later, this man was martyred while fighting in the way of God.

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Explanation: The worker was wearing two worn out sheets.

When the Prophet (sws) was told that he also possessed good clothes, he asked him to be called and ordered him to wear those instead. When he looked good in his new clothes, the Prophet (sws) spoke some beautiful words to him: did he not look better?

From this it is clear that to be polite, well mannered and well turned out in clean dress is not against piety: in fact, it is a requirement of Islam. A person looks good if he dresses well.

Even poor people should take care of their appearance. In our society, numerous people are so bedraggled that even to just look at them scares others. But their masters still do not realize that they should help them to keep themselves clean or advise them to do so. Thus, we know that God and His Prophet (sws) like us to be clean and well mannered. People who are in positions of authority should make efforts to create a civic sense amongst their people and also allocate resources for the same.

“May God strike at his neck” is a comment made lovingly in Arabic: it is not a curse. In our language too, when people say “may your mother die”, this is said in love. It is not meant to be taken in the meaning of a curse. The Prophet (sws) too used the sentence to praise the man as if to say: “See, how nice he is looking now.” The man was wise: he took the words literally and requested the Prophet to pray for his neck to be struck by God in His way. Behold! how blessed was the moment when the Prophet (sws) made that comment and God made it a reality. The Prophet (sws) said that his neck be struck in the way of God and thus he participated in jihād and received the status of a martyr.

2. Ibn Sīrīn said that ‘Umār bin al-Khaṭṭāb (rta) said that when God blesses one with abundance, on should be generous with oneself. One man had patches on his clothes.

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Ḥadīth Explanation: It is known about ‘Umār (rta) that his clothes had as many as six patches although he was the caliph in those times.

He was not poor in his personal capacity. How could a man of such extraordinary capabilities be so poor in any case? But when he was a caliph, why did he keep himself in such a bedraggled condition if he believed that if God was generous to one, one should be generous to oneself? This is another matter altogether.

When a person must be a model to others, he should have standards that can be emulated by the poorest of the poor.

Therefore, ‘Umār’s (rta) behaviour was that of a leader of people. Our own actions should be different. We should wear clean clothes so that we do not appear to be lowly. One’s dress should leave a good impression on others. People should not be repulsed by him and want to be with him.

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3. Imām Mālik said that he had heard that ‘Umār (rta) used to say that he likes to see religious scholars dressed in white.

Explanation: The word qārī in Arabic is used for scholars of Islam, similar to the word mawlvī in our language. This particular word is used for scholars of the Qur’ān because in those days, the Qur’ān was the sum total of all forms of knowledge and a person’s knowledge was assessed on that basis.

Hence ‘Umār (rta) meant that the Qur’ān scholar should wear good clothes in white: ie., he should dress seriously and refrain from flaunting any fashion.

We come to know from this narrative that the ruler of any time is aware of the behaviour of his people and keeps an eye on all related aspects. He continues to guide every group in society.

This is why the Persian commander Rustam used to say that ‘Umār (rta) had consumed his liver: he was teaching manners to dogs. It is true that the efforts made most to prepare Arabs to lead the world was by ‘Umār (rta), second only to the Prophet (sws).

(Translated by Nikhat Sattar) ______________

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Biography

The Unlettered Prophet (26) Khalid Masud

Measures to protect Madīnah

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It is generally believed, and also correct, that before migration, believers were not allowed to kill anyone. When Muslims, tired of constant persecution and torment from the idolaters, asked for permission to use arms, they were told to be patient, persevere, show restraint, remember God frequently and trust in Him. The instruction to kill came at the time of migration, and, as stated above, it was to remain in effect until Islam had gained supremacy over all religions in the entire country. After migration of the Prophet (sws) and the believers, the Quraysh were satisfied that they had rid themselves of the Muslims and began to plan ways and means whereby the power of Muslims could be completely destroyed. To counter these actions, the Prophet (sws) too, took steps which could address these schemes. We now consider these steps taken by the Prophet (sws), keeping in view the dangers posed by the Quraysh.

Preventive Measures

1. The Prophet (sws) regularly sent informers around Madīnah.

If news came from any quarter of a potential attack by the enemy, he would keep awake throughout the night and arrange for a close vigil to ensure that the enemy did not attack them while they were unaware. Despite this, one year after migration, Makkah’s Kurz ibn Jābir Fihrī attacked a pasture which was three miles from the city and which belonged to the people of Madīnah and stole several animals. The Prophet (sws) followed him but could not find him.

2. The Prophet (sws) signed a covenant called the Covenant of 37 Monthly Renaissance November 2016

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Madīnah with all citizens of Madīnah, including the tribes of Aws and Khazrj and the Jews. This included the following conditions in particular: a) No one shall give protection to the Quraysh or their allies b) If Madīnah was attacked, Muslims and Jews would defend it together c) If Muslims made peace with any group, the Jews would be liable to follow this agreement and if the Jews made any such agreement, Muslims were bound to follow it. However, there would be no responsibility on any signatory to cooperate in a religious war of the other group. d) If any group was required to leave Madīnah for purposes of war, it would have rights of defense and peace and this would be also applicable to those who remained in Madīnah. No one would be persecuted and no one was to break his promise.

Deliberation on these conditions shows that the Prophet (sws) was concerned about hostility from the Quraysh and the danger of an attack as a consequence. Hence, he had penned the Covenant of Madīnah as a counter step.

3. The Prophet (sws) also signed agreements with the Jewish tribes of Banū Naḍīr, Banū Qurayẓah and Banū Qaynuqa‘, who were settled around Madīnah, that they would remain neutral and not cause any harm while living in the Muslim centre, by becoming a tool in the hands of the Quraysh. The tribes of Aws and Khazrj already had agreements of cooperation and support with those tribes, so the Prophet (sws) too, did not have any difficulty in making similar agreements.

4. The Prophet (sws) penned cooperation agreements with tribes who were settled along the route to Makkah. Those tribes included Juhaynah, Banū D~amrah and Banū Mudlaj. They were allies of Aws and Khazraj earlier. The advent of Islam in Madīnah paved the way with those tribes for agreements that covered the following clauses: a) The life and property of members of the tribes would be safe and sacrosanct. b) If any one were to oppress or attack them, they would be helped in their defence. c) If any oppression was internally related to their own people or their religion, it would not be necessary to provide support to them.

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These agreements were signed with the above mentioned three tribes during the first year of migration, several months before the Battle of Badr. The Prophet (sws) had gone to visit them to finalize the agreements along with 150 companions. Some narrators say that the Anṣār were not involved in any of the Prophet (sws)’s missions before the Battle of Badr, but the number of the missions and the nature of relations of Aws and Khazraj with those tribes indicate that the Anṣār must have been with the Prophet (sws) in these missions. Biographers have named these missions Ghazwah (battle) and they are called Ghazwah Bawāt, Ghazwah Abwā and Ghazwah Dhū al‘Ashīrah, although no preparations necessary for a battle were made, nor did the Prophet (sws) take any step that may have been considered a war like action. When he reached Bawat, a trade caravan of the Quraysh, led by Umayyah ibn Khalaf was passing through. Similarly, when he reached Dhū al-‘Ashīrah, he was informed that a caravan of the Quraysh with Abū Sufyān in charge had just gone by. Orientalists claim that Muslims had taken up highway robbery after migration. Had this been the case, why did the Prophet (sws) not take advantage of these two opportunities, when a large number of supporters ready to lay down their lives were with him and could have easily attacked the caravans? Meeting the trade convoys and not harming them seems to prove that these events had taken place just to reject the accusations of the Orientalists. The fact is that all three journeys were political in nature and their purpose was to sign cooperation agreements with the tribes that had their settlements along the routes in case Madīnah was attacked by the Quraysh. If one presupposes that the Prophet (sws) was informed of the movements of trade convoys of the Quraysh, the maximum that could be said about the choice of timing is that the Prophet (sws) wished to make the Quraysh aware that he was watching and to create a sense of awe among them of the power exercised by the Muslims. Another reason for taking such large numbers of companions on these journeys could have been to familiarize them with the region and train them for future journeys which may need to be taken during battles. This is the same objective for which battle exercises are carried out in current times.

5. Before the Battle of Badr, the Prophet (sws) sent small battalions of the companions in various directions from time to 39 Monthly Renaissance November 2016

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time. These missions are called sariyyah.

In the seventh month of migration, the Prophet (sws) sent a group of 30, led by his uncle, Ḥamzah (rta) to the coastal region occupied by the tribe of Juhaynah. There, they came across 300 soldiers from the Quraysh. The two groups were close to coming to swords but a battle was prevented by the timely intervention of Majdī ibn ‘Amr, the leader of Jehjinah. When the Prophet (sws) was informed, he praised the efforts of Majdī ibn ‘Amr. At that event, the intentions of 300 soldiers of the Quraysh could only have been military or political, not trade. If the objective of the sariyyah was to tease the Quraysh, the Prophet (sws) would not have praised the peacemaking efforts made by Majdī.

In Shawwāl of the first year of migration, the Prophet (sws) sent a group of 60 people led by his cousin, ‘Ubaydah ibn alḤārith (rta) to Juḥfah, which is a place between Makkah and Badr. There they came across an army of 200 from the Quraysh, but matters did not reach the point of war. The large number of soldiers of the Quraysh indicates that they were not travelling for purposes of trade otherwise there would not have been such a large party. Trade convoys usually had more animals to carry goods and the men were normally 40-50 in number.

During Dhū al-Qa‘dah of the first year hijrah, 20 people led by Sa‘d ibn Abī Waqqās (rta) came to Kharar, close to Juh@fah and then returned to Madīnah.

If the objective of these missions was to rob trade convoys, as accused by historians, at least one such event should have taken place. What sort of highway robbers were the companions, that they undertook such long journeys and when faced with the Quraysh, did not harm them in any way? The fact was that none of these missions were carried out for the purpose of robbery.

They were meant to assess what tricks the Quraysh were up to and to keep a watchful eye on their activities. Additionally, they were meant to warn the Quraysh that the Muslims were not unaware of the need for their own defense.

The Sariyyah of ‘Abdullāh ibn Jah@@ash (rta)

The first sariyyah in which bloodshed took place was in Rajab, second hijrah. The Prophet (sws) had put his cousin, ‘Abdullāh ibn Jah@ash (rta) in charge of this sariyyah, and it had eight Muhajirīn. They were ordered to put up their camp at Nakhlah, a 40 Monthly Renaissance November 2016

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place in the north east outside the boundaries of Makkah, and gather information about the Quraysh. It so happened that a small trade convoy of the Quraysh set up camp very close to them in the dark of the night. Fighting ensued and both sides used arms, as a result of which the leader of the Quraysh convoy, ‘Amr ibn al-Ḥaḍramī, who was also the son of ‘Abdullāh alḤaḍramī, an ally of Ḥarb ibn Umayyah, a leader of Makkah, was killed. Two young men, ‘Uthmān ibn ‘Abdullāh ibn al-Mughīrah (the cousin of Khālid ibn Walīd) and Al al-Ḥakam ibn Kaysān were taken prisoners. Usman’s brother Nawfal ran to Makkah and informed the Quraysh of this incident. ‘Abdullāh ibn Jaḥash broke up his camp immediately for fear of being caught and returned to Madīnah. The Prophet (sws) was saddened to know of this activity as it had exceeded the boundaries of the parameters of the assignment.

The incidents of this sariyyah provide an opportunity to Orientalists to loosen their tongues in sarcasm because they find in this the only argument to accuse the companions of robbery and prove that the greed to loot wealth became the reason for the Battle of Badr later. In our view, the Prophet (sws) himself had set the purpose of this sariyyah, which was to stay in concealment and unearth information about the Quraysh. No Muslim, as long as he lived, could have disobeyed the Prophet’s clear instructions. It is also worth considering that only a few Muslims, more than 12 destinations away from their centre and so close to that of their enemy could not have endangered themselves in order to rob the convoy. One should also keep in mind the fact that the people in the Muslim group were relatives of the Makkans. Their faces were not unknown to the idolaters, nor was there any misunderstanding about their religious beliefs and thoughts. It is more likely that the idolaters had started the fight in their arrogance of being more powerful and close to Makkah, and faced losses as a consequence. Or, the Muslims may have sensed the danger of Makkah being informed and may have attacked the convoy to prevent the information reaching the Quraysh. Whatever the reason for this skirmish, it became important due to its consequences.

This skirmish with the Makkans took place during the last day of Rajab. According to research by Ibn Kathīr, the instruction to take custody of the Qiblah was also given during Rajab. The 41 Monthly Renaissance November 2016

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Muslims were warned in this instruction that their difficulties would increase after this announcement. Circumstances would demand major sacrifices from them and wars would be imminent in order to take control of the House of God from the idolaters. It is possible that the Prophet (sws) may have sent the members of the sariyyah of ‘Abdullāh ibn Jaḥash (rta) to go so close to Makkah in order to find out the reactions of the Quraysh to the situation that arose after this announcement. They may have been making arrangements for this when the convoy of the Quraysh came upon them and the situation may have evolved into the incidents that have been stated above.

(Translated by Nikhat Sattar)

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