النص المفهرس

TRANSLATION: Verily We have tested them (the Mushrikeen of Makkah whose wealth and
children caused them to become arrogant) as We tested the people of the orchard (a few
brothers who owned an orchard) when they swore that they will pluck the fruit (very early) in
the morning (so that they would not have to give any of the produce to the poor who usually
gathered there for a share) but they did not say, "Insha Allaah" ("If Allaah wills"). So a
visitation (a disaster) from your Rabb swept over their orchard as they slept. So their
orchard had become like a harvested crop by the morning (completely bare, without any
produce whatsoever). (Unaware of what had happened the previous night,) They (the brothers)
called to each other in the morning (and said to each other) "Leave early for the plantation if
you wish to pluck the harvest." As they walked (towards the orchard), they whispered to
each other saying, "No needy person should ever enter your presence today." They
proceeded with the thought that they had the power to withhold (the produce from others).
When they (arrived at the orchard and) saw the orchard (completely devastated) they
exclaimed, "We must have lost the way (This cannot be our orchard!) !" (When they realised
that the orchard was indeed theirs, they said,) "No (we have not lost the way)! We are the
destitute (needy) ones (who have lost everything)." The good one among them said, "Did I
not tell you (not to stop giving charity to the poor). Why do you now not (repent and) glorify
Allaah?" They said, "Glorified is our Rabb! (O Allaah forgive us because) We (admit that we)
were wrong doers indeed." (Thereafter, like most people do during times of distress,) They
turned to each other pinning the blame on one another. (When they finally realised that they
were all to be blamed,) They cried, "Woe be to us! We have (all) certainly transgressed! We
hope that our Rabb will replace for us something better than our orchard (either in this
world or in the Aakhirah). Indeed we have confidence in our Rabb (that He will forgive us)."
Such is the punishment (of Allaah in this world for the sinners). However, the punishment of
the Aakhirah is much more severe. If only they (people in general) knew (this).
680

Lessons and Conclusions
A Profound lesson to learn
People who wish to boats about their wealth and overlook the rights they owe to
Allaah and to their fellow men should fear facing the same end as these people
of the orchard. However, Allaah always allows people a period of grace to reform
themselves before taking any action. When they fail to heed during this grace
and use it only to prove that they are right, then the bounties are soon snatched
away from them and they face destitution. They then become a lesson for others
to heed. At this final stage neither their remorse nor Imaan is of any avail.
Rights of One's Wealth
As Allaah states in the Qur'aan, He has given some people more sustenance and
wealth than others. However, no person should assume that the wealth he has is
his to do with it as he pleases. He must understand that he owes some of it back
to Allaah and to his fellow mankind in the form of compulsory and optional
charity. Failure to fulfill these rights will result in an end similar to the brothers in
this story.
681

The Example of the Two Men
After relating the incident of the men of the cave, Surah Kahaf proceeds to
narrate the incident of two friends who lived in the days long before the Qur'aan
was revealed. The incident tells of how the one turned out to be successful
ultimately, while the other did not.
Some scholars believe that the incident is merely an example and did not really
happen. They say that it is a hypothetical scenario depicting the behavior of the
Mushrikeen of Makkah when they mocked and scoffed at the Mu'mineen. There
is therefore a lesson for them in this.
However, the majority of scholars including Allaama Ibn Katheer all we say that the
incident is a true account of what happened, just as the incident of the men of
the cave was real. Apart from the account given in the Qur'aan, there are no
other references to this incident in the Ahadeeth or in the books of history.
The verse before this narrative states, "For these people (who have Imaan and who do
good) shall be eternal Jannaat beneath which rivers flow. There they will be adorned with
gold bangles, they will wear green garments (made) of fine silk and raw silk and they will
recline on couches. (Jannah is) A fine reward indeed, and the best of resting-places!" 306
Thereafter, the incident concludes by making it evident that those who choose
to reject the belief in the Aakhirah will suffer ruin in this world as well as in the
next. They continue to think that their prosperity in this world is a sign of their
good fortune and that the lack of wealth that the Mu'mineen have in this world
is a sign of their wretchedness However, they fail to realise that their worldly
306
Surah Kahaf, verse 31.
682

prosperity will soon come to an end and that the Mu'mineen will soon be
enjoying a life of splendour and honour in the Aakhirah.
Allaah cites the example of a man who had been given an abundance of wealth
in this world, but he is a haughty Kaafir who refuses to acknowledge that
everything he had has come from Allaah. He maintains that there will be no
reckoning in the Aakhirah and, if there happens to be reckoning, he will enjoy
even more wealth and luxury there.
His friend is a Mu'min, but a poor person with no worldly wealth to his name. He
advises is wealthy Kaafir friend not to be obsessed by his wealth and never to
believe that this will last forever. Just as Allaah gave him everything, Allaah can
easily take it all away again. This is exactly what happened thereafter when the
plantation of the Kaafir was destroyed in a calamity and he was left wringing his
hands in remorse and grief. Some narrations state that a hot wind blew at night,
which caused the crops to catch alight and burn to the ground.
In the Words of the Qur'aan
Verses 32-44 of Surah Kahaf state:
وَاضْرِبْ لَهُمْ مَّثَلًا رَّحُلَيْنِ جَعَلْنَا لِأَحَدِبِمَا جَنََّيْنِ مِنْ أَعْنَابٍ وَّ حَفَفْتُهُمَا بِنَخْلٍ وَّ جَعَلْنَا بَيْنَهُمَا زَرْعًا (٣٢٠) كِلْنَا
الْجَنَّتَيْنِ أَتَتْ أُكُلَهَا وَلَمْ تَظْلِمْ مِّنْهُ شَيْئًا ◌ٌ وَّ فَجَّرْنَا خِلْلَهُمَا نَرًا (٣٣) وَّكَانَ لَمَ ثَّمَرٌ لَّ فَقَالَ لِصَاحِبِمٍ وَ بُوَ
يُحَاوِرُةُ أَنَا أَكْثَرُ مِنْكَ مَالًا وَّ اعَزُّ نَفَرًا (٣٢) وَ دَخَلَ جَنَّتَهُ وَ بُوَ ظَالِمٌ لَّنَفْسِم ◌َّ قَالَ مَا أَظُنُّ أَنْ تَبِيْدَ بُذِهِ
أَبَدًا (٣٥) وَمَا أَظُنُّ السَّاعَةَ قَائِمَةَ ى وَ لَئِنْ رُّدِدْتُّ إِلَى رَبِّيْ لَاَجِدَنَّ خَيْرًا مِّنْهَا مُنْقَبًا (٣٦) قَالَ لَمَّ صَاحِبُهْ
وَ بُوَ يُحَاوِرُةَ أَكَفَرْتَ بِالَّذِىْ خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُّطْفَةٍ ثُمَّ سَوُنكَ رَجُلًا (٣٤٢) لَكِنَّ بُوَ اللهُ رَبِّئْ وَ لَا
أُشْرِكُ بِرَبِّئَ آَحَدًا (٣٨) وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَآءَ اللهُ لَا قُوَّةَ إِلَّ بِاللهِ نَّ إِنْ تَرَنِ آَنَا آَقَلَّ مِنْكَ مَالًا
وَّ وَلَدًا (٣٩) فَعَسَى رَبِّى أَنْ يُؤْتِيَنِ خَيْرًا مِّنْ جَنَّتِكَ وَ يُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ السَّمَاءِ فَتُصْبِحَ صَعِيْدًا زَلَقًّا
(٣٠) أَوْ يُصْبِحَ مَآؤُبَا غَوْرًا فَلَنْ تَسْتَطِيْعَ لَهَ طَلَبًا (٢١) وَأُحِيْطَ بِثَمَرِهِ فَاصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنْفَقَ فِيْهَا
683

وَبِىَ خَاوِيَةٌ عَلَى عُرُوْشِهَا وَيَقُوْلُ يَلَيْتَنِيْ لَمْ أُشْرِكْ بِرَبِّئَ آَحَدًا (٣٢) وَلَمْ تَكُنْ لَّمَّ فِئَّةٌ يَّنْصُرُوْنَهُ مِنْ دُوْنِ اللهِ
وَمَا كَانَ مُنْتَصِرًا (٣٣٠) بُنَالِكَ الْوَلَايَةُ للهِ الْحَقِّ * بُوَ خَيْرٌ ثَوَابًا وَ خَيْرٌ عُقْبًا
TRANSLATION: Relate to them the example of two men (one a Mu'min and the other a Kaafir).
We had granted one of them (the Kaafir) two orchards of grapes (two vineyards) surrounded
by date palms and (in addition to this, We had) grown a plantation (of crops) between the
two. Both orchards bore fruit and We did not withhold anything from him. We even
caused a river to gush forth between the two (so that irrigation was easy for him). He also had
(an abundance) of fruit (other types of wealth). While speaking (boasting) to his companion (the
Mu'min), he (the Kaafir) said, "I have more wealth than you and my people are dominant (my
family and I are more respectable in society and have a larger following)." (Accompanied by his
Mu'min companion,) He (the Kaafir) entered his orchard as an oppressor unto himself (by
committing kufr, he oppressed himself by inviting Allaah's anger) and said, "I do not suppose that
this garden will ever be destroyed. And I do not suppose that Qiyaamah will ever arrive. If
I should ever be returned to my Rabb (if Qiyaamah ever comes) I shall certainly find a better
place of return (if Allaah has given this to me in this world, I can only expect better in the Aakhirah
if it ever does come)." As they spoke, his companion (the Mu'min) told him, "Do you
disbelieve in Him Who has created you (your father Aadam v) from sand, then (the rest of
mankind) from a drop (of sperm) and then perfected (your development until He grew) you as a
man? But (if you refuse to believe, I am content to assert that) He is my Rabb and I shall not
ascribe anyone as partner to Him. When you enter your garden, why do you rather not
say, `Maashaa Allaah La Quwwata illaa billaah' ("Only what Allaah wills shall happen and all
might is with Allaah". Allaah gives and takes as and when He pleases. By saying this, you will be
acknowledging that all you have is from Allaah and that you should be praising Him instead of
boasting) ? If you think that (you are closer to Allaah because of your wealth and that I am not
because) I have less wealth and children than you then (remember that the things of this world
are temporary and) the time is close when My Rabb shall grant me better than your orchard
(either in this world or in the Aakhirah) and (the possibility is great that my Rabb may) send to your
garden a calamity (a thunderbolt) from the sky, (which will burn everything) turning it into an
empty plain or (the possibility is just as great that) its water would sink into the depths of the
earth (causing everything to dry up by the morning), after which you will be unable to even
look for it (you will be unable to get any water to revive your orchards)." So his fruit (all his
wealth) was engulfed (destroyed by a disaster) and he began to wring his hands (in sorrow) for
what he had invested in it. They (the vineyards) had collapsed on their trellises and he said,
"If only I had not ascribed any partner to my Rabb!" He had no troops (no power) to assist
him against (the punishment of) Allaah, neither could he avenge himself. At times like this
(as well as on the Day of Qiyaamah), assistance (power) is only from Allaah, the True (Ilaah).
He is the best for reward (for none can reward as He does and His rewards are everlasting) and
the best in the end.
684

Lessons and Conclusions
Warnings and Advice
This incident is an extremely thought provoking comparison between the
Mushrikeen of Makkah and the Mu'mineen. The Mushrikeen were so proud and
arrogant that they did not want to even hear the message of truth from
Rasulullaah p. If they had to listen to it for some reason, they made the condition
that none of the poor Muslims be in the gathering with them because sitting
with them would be below their dignity. Because they believed that their wealth
would last forever, they poked fun at the poor Muslims and looked down at
them.
Using the parable, the Qur'aan therefore spells out in a wonderful fashion that
ultimate success will fall to the lot of the poor Mu'mineen, while the arrogant
Mushrikeen will be the ultimate losers. This is exactly what transpired
afterwards.
Acknowledging the Bounties of Allaah
It is the characteristic of a true Mu'min to acknowledge that the wealth and
prosperity he has comes from Allaah. For this reason, he will rather humble
himself before Allaah instead of displaying pride and arrogance. He attributes all
he has to Allaah and not to his personal achievements. This was the advice that
the Mu'min told his Kaafir friend when he said, "When you enter your garden, why
do you rather not say, ` Maashaa Allaah La Quwwata illaa billaah' ("Only what Allaah wills
shall happen and all might is with Allaah". Allaah gives and takes as and when He pleases. By saying
this, you will be acknowledging that all you have is from Allaah and that you should be praising Him
instead of boasting)?"
685

Rasulullaah p said that the phrase "Laa Howla wa laa Quwwata illaa Billaah"
(There is no power and might but with Allaah) is the key to Jannah. This is an
acknowledgement from a person that there is no power to do good and no
might to abstain from evil except with the help of Allaah. The person who is
convinced about this possesses the keys to Jannah and will certainly enter it.
686

The People of the Village
The Qur'aan relates a brief account of the people of the village to whom Allaah
sent two Ambiyaa pull . These Ambiyaa pull preached Towheed to the people
and guided them to do what is right. When the people refused to believe in
these two Ambiyaa pull and rejected their message, Allaah sent yet another
Nabi to assist them. The three of them then worked together to convince the
people that they were the messengers of Allaah, but the people jeered and
mocked at them, telling them that they were no better than the rest of the
people.
These Ambiyaa pul swore on oath that they were indeed the messengers of
Allaah, sent to convey the message of Towheed to them. However, the people
accused them of bringing misfortune to them by dividing the community and
causing dissension. The people eventually threatened to cause grievous harm or
even kill the Ambiyaa >ul posle if they did not desist from their preaching. The
Ambiyaa pul told the people that it was them who were bringing ill fortune to
themselves by disobeying Allaah and sinning.
However, there was a good man in the town who did his best to convince the
people that they should believe in the Ambiyaa >ul and do as they said. He told
the people that these were people who wished them well and exerted
themselves without taking any remuneration for the efforts. He bade the people
to believe in the Allaah Who created them from nothing and will resurrect them
from the dead on the Day of Qiyaamah. He impressed upon them that if Allaah
decreed any harm to come his way, there was nothing that their idols could do
to avert it.
687

However, this only infuriated the people into such frenzy that they martyred
him. Allaah says about him thereafter, "It was said (to him after his death), "Enter
Jannah." He said, "If only my people had known the reason why my Rabb had forgiven me
and made me from among the honoured ones (If they knew this, they would surely have
followed my example)!" 307
Thereafter, Allaah says, "We did not (go through the effort to) send any army against his
nation after him, nor were We going to. It was only a single scream (that was needed to
punish them,) after which they were (all destroyed like a light that is) suddenly extinguished (in
an instant)".308
It appears that the people martyred the three Ambiyaa las they had
threatened to do.
In the Words of the Qur' aan
Verses 13-23 of Surah Yaaseen relate the incident in the following words:
وَاضْرِبْ لَهُمْ مَّثَلًا أَصْحُبَ الْقَرْيَةِ ى إِذْ جَاءَبَا الْمُرْسَلُوْنَ ١٣٩) إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوْبُمَا فَعَزَّزْنَا
بِثَالِثٍ فَقَالُوْا إِنَّا إِلَيْكُمْ مُرْسَلُوْنَ (١٣) قَالُوْا مَا أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَانٌ وَ مَا أَنْزَلَ الرَّحْمُنُ مِنْ شَىْءٍ ﴿ إِنْ
أَنْتُمْ إِلَّا تَكْذِبُوْنَ (١٥) قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُوْنَ (١٢) وَمَا عَلَيْنَا إِلَّا الْبَلْغُ الْمُبِيْنُ (١٧) قَالُوا إِنَّا
تَطَيَّرْنَا بِكُمْ ◌َّ لَئِنْ لَّمْ تَنْتَهُوْا لَنَرْ جُمَنَّكُمْ وَ لَيَمَسََّّكُمْ مِّنَّا عَذَابٌ أَلِيمٌ (١٨) قَالُوْا طَائِرُكُمْ مَّعَكُمْ ٥ ﴿ أَئِنْ ذُكِّرْتُمْ ـ
بَلْ آَنْتُمْ قَوْمٌ مُسْرِفُوْنَ (١٩) وَ جَآءَ مِنْ أَقْصَا الْمَدِيْنَةِ رَجُلٌ يَّسْعَى قَالَ يُقَوْمِ اتَّبِعُوا الْمُرْسَلِيْنَ (٢٠) اتَّبِعُوْا
مَنْ لَّا يَسْلُكُمْ أَجْرًا وَّ بُمْ مُهْتَدُوْنَ (٢١) وَمَا لِىَ لَا أَعْبُدُ الَّذِى فَطَرَنِى وَ إِلَيْهِ تُرْجَعُوْنَ (٢٢) ءَتَّخِذُ مِنْ دُوْنِمْ
الِهَةَّ إِنْ يُرِدْنِ الرَّحْمُنُ بِضُرٍّ لَّا تُغْنِ عَنِّيْ شَفَاعَتُهُمْ شَيْئًا وَّلَا يُنْقِذُوْنِ (٢٣٩)
307
Surah Yaaseen, verses 26-27.
308
Surah Yaaseen, verse 28-29.
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TRANSLATION: Give them the example of the people of the village when the messengers
(prophets) came to (preach Towheed to) them. (It is worth mentioning the time) When We sent
two (prophets) to them and the people rejected them, after which We reinforced them with
a third (prophet) and they said (to the people), "We have certainly been sent as messengers
to you people." The people said, "(How can you be prophets when) You are mere humans like
ourselves (A prophet ought to be an angel). Ar Rahmaan (Allaah) has not revealed anything,
you are only lying (about your mission and message)." They replied, " (Whether you believe us or
not,) Our Rabb knows that We have been sent as messengers to you people (and we will
therefore continue with our mission). Clear propagation is our only responsibility." The people
said, "We augur evil from you (only evil can be expected from your presence here). If you do
not desist (stop preaching), we will surely stone you and a painful punishment from us will
definitely afflict you." The messengers said, "Your augury (premonition of evil) is with you (if
any evil comes your way, it will only be as a result of you own wrong-doing). (Do you augur evil only)
Because you have been given advice? (This is foolish indeed because good advice should rather
prompt you to augur good. However, you say such things because) You are but a transgressing
nation." A man (from the same town) came running from the farthest end of the town
saying, "O my people! Follow the messengers. Follow those who do not ask for any
payment from you, and who are rightly guided (who are not selfishly motivated in any way).
Why should I not worship the One Who has created me, and to Whom you all shall return?
(We have every reason to worship Allaah and would be foolish not to.) Why should I take others
as Aaliha besides Him? If Ar Rahmaan intends any harm to reach me, their intercession
will not help me in the least, nor can they rescue me (from punishment)." (We therefore have
no reason for worshipping them.) (Should I worship others besides Allaah,) I would then surely be
in clear error. I have certainly believed in your Rabb (Allaah), so listen to me (and obey the
prophets)." (However, instead of listening to him, the people killed him.) It was said (to him after
his death), "Enter Jannah." He said, "If only my people had known the reason why my
Rabb had forgiven me and made me from among the honoured ones (If they knew this, they
would surely have followed my example) !" We did not (go through the effort to) send any army
against his nation after him, nor were We going to. It was only a single scream (that was
needed to punish them,) after which they were (all destroyed like a light that is) suddenly
extinguished (in an instant).
More Details of the Incident
689

Considering the objective for which the Qur'aan has related the incident, what
has been stated in the Qur'aan is sufficient for people of insight. This is just one
of the millions of incidents discussing the clash between truth and falsehood that
has occurred under the sky of the same earth. It makes no difference that the
man was, what the city was or even whom the Ambiyaa Jul le were. Such details
do narrate that affect the lesson in the story. The incident has repeated itself so
often where people have resorted to assassinating the very souls who had set
out to guide them.
Nonetheless, Hadhrat Ka'b Ahbaar il, Wahab bin Munabbih il, and Hadhrat
Abdullaah bin Abbaas t have reported that the incident took place in the city of
Antioch in Shaam. The people of the city were ruled by a king named Intenees
and they were all idol worshippers. Allaah sent three Ambiyaa >ll Make to guide
them towards Towheed, whose names were Saadiq, Sadooq and Shaloom.
These three saintly men were constantly engaged in Ibaadah outside the town,
where they also occupied themselves with their trade of making cloth. This
incident occurred a long time before the coming of Hadhrat Isa v.
According to Hadhrat Qataadah alto,, this occurred during the time of Hadhrat Isa
0, when he sent three of his disciples to Antioch. Their names were Sham'oon,
Yuhanna and Paulus. However, when they refused to listen to them, a carpenter
by the name of Habeeb exhorted them to listen. It was then that they killed him
and then desecrated his body by trampling upon it.
Allaah then destroyed the city with a scream from Hadhrat Jibra'eel v, as
described in the verses.
Critique
690

This incident quoted by Ibn Is'haaq is regarded to be an Israa'eeli narration since
there is no chain of narrators that can be traced. In fact, even Ibn Is'haaq himself
does not quote any chain of narrators and merely states, "It has reached me
that ... "
Allaama Ibn Katheer il dan, has stated that the towns referred to in the first and
second narrations were amongst the four Christian towns that were regarded to
be the headquarters of Christianity during their respective eras. These towns
were Al Quds, Antioch, Alexandria and Rome. These places were important
centres of Christianity for the following reasons:
1. Al Quds (Jerusalem) was the hometown of Hadhrat Isa v
2. The people of Antioch were the first people of any town who accepted the
message of Hadhrat Isa v all at once
3. Alexandria was the first town that allowed all denominations of the Christian
priesthood to live in their town. As a result, the pope, cardinals, bishops and
all classes of Christian priesthood lived there in peace
4. Rome (Italy) was important because it was the capital of Alexander the
Great's kingdom and he was responsible for reorganising the Christian
religion.
The possibility of Antioch being the city referred to in this incident seems
farfetched because there are no narrations to indicate that the city was ever
destroyed. Another objection raised by Hadhrat Qataadah il., Other than this
one is that it would be farfetched to assume that the men sent for the guidance
of the people of the city were disciples of Hadhrat Isa v since the words of the
Qur'aan indicate that they were Ambiyaa Jul . Such indications are found in the
phrases:
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.
We sent two to them
.
We reinforced them with a third
. ... they said (to the people), "We have certainly been sent as messengers to you people.
. The people said, "(How can you be prophets when) You are mere humans like ourselves
Tabraani has reports from Hadhrat Abdullaah bin Abbaas t that Rasulullaah p
said that there were three persons who were selected to be representatives of
their respective Ambiya pul mic !
1. Hadhrat Yusha v was the representative of Hadhrat Musa p
2. The man of Yaaseen (Habeeb) was the representative of Hadhrat Isa v
3. Hadhrat Ali t was the representative of Rasulullaah p
However, the Muhadditheen have stated that this narration is unreliable
because one of the narrators by the name of Husayn Ashqar has been discarded
as a narrator of Ahadeeth. 309
Although Imaam Bukhaari alta., has not reported any narration in this regard, he
had quoted this incident before the narrations concerning Hadhrat Isa v. This
indicates that, like Allaama Ibn Katheer , he also believed that this occurred
prior to the coming of Hadhrat Isa v.
Nonetheless, these details do not impact upon the lesson of the story, which is
ample for the guidance of people with insight.
309 Fat'hul Baari.
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Lessons and Conclusions
Ar Rahman
When the three messengers preached to the people, they said, ""(How can you be
prophets when) You are mere humans like ourselves (A prophet ought to be an angel). Ar
Rahmaan (Allaah) has not revealed anything, you are only lying (about your mission and
message)". Although the people were idol worshippers, yet this statement reveals
that they knew about this unique attribute of Allaah. This indicates that they had
received messengers before, but their faith had eroded over time. Allaah states,
"A warner (who cautioned people about the consequences of kufr) passed in every nation."310
An Age-Old Misnomer
The Kuffaar and Mushrikeen have always objected to the fact that the Ambiyaa
pull we were human beings. Therefore, they used this objection against all the
Ambiyaa ,Jul posle from Hadhrat Nooh v up to Rasulullaah p. Allaah quotes them in
verse 7 of Surah Furqaan in the following words, "they (also) say, "What is the
matter with this Rasool that he eats food and walks in the marketplaces (like any ordinary
human) ? Why is an angel not sent with him to be a warner alongside him?"".
Verse 6 of Surah Taghaabun reads, "they said, 'Will a human (instead of an angel) guide
us?'".
Verse 94 of Surah Bani Israa'eel states, ". The only factor that prevented people from
accepting Imaan when guidance came to them was that they said, "Has Allaah sent a
310
Surah Faatir, verse 24.
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human as a Rasool?" (However, all the Ambiyaa were humans because they preached to
humans".
In reply, Allaah states in the very next verse, "Say (in reply to them), "If there were
angels walking peacefully on earth, We would have sent to them an angel from the skies
as a Rasool (However, since there are humans on earth, We have sent a human because he can
best relate to them)."" 311
This objection was foolish because it can only be humans who can affiliate with
and guide other humans. How can angels guide humans when human beings
know well that humans have weaknesses that angels do not have?
light in the Darkness
Wherever the darkness of evil and vice have engulfed people, there is always the
light of good hidden somewhere, waiting to dispel the darkness. Therefore, we
see that even during the darkness of the time of Fir'oun, there was a good man
from the people of Fir'oun who ran to warn Hadhrat Moosa v about the danger
to his life. The same happened in the incident of the people of the village, when
the carpenter ran from the far end of town to advise the people. Therefore,
people engaged in the propagation of Deen should never lose hope and should
bear in mind that here is always light at the end of every tunnel.
A Fundamental Truth
The incident of the people of the village highlights the fundamental truth that
evil and falsehood will intensify its energies to match the intensifying energies of
good and the truth. However, this never daunts the people of the truth since
they are prepared to even sacrifice their lives for the cause of the truth.
311 Surah Bani Israa'eel, verse 95.
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A Yardstick to Identify Nubuwwal
When the man came running to advise his people, he said, "Follow those who do
not ask for any payment from you, and who are rightly guided (who are not selfishly
motivated in any way". The yardstick he defined to identify a true Nabi is the
following two attributes:
1. They never seek remuneration from the people for their efforts
2. Their words and deeds are always correct and harmonised
The man Habeeb knew that the messengers were of unblemished character and
sought only the pleasure of Allaah as they tired themselves throughout the days
and nights to guide people aright.
The Perfect Well Wishes
After Habeeb was martyred and had seen the tremendous reception he received
in the next world, he said, "If only my people had known the reason why my Rabb had
forgiven me and made me from among the honoured ones (If they knew this, they would
surely have followed my example)!"
This statement exemplifies the supreme level to which he wished well for his
people. Even after they killed him in cold blood, he still wished that they had
accepted the message so that they could have shared his good fortune. He did
not curse them for the way they treated him, nor does he harbour any ill
feelings. Praising him in a Hadith, Rasulullaah p said, "He wished well for his
people while alive and even after death." May Allaah elevate his position in
Jannah. Aameen.
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The Realm of Barzakl
Allaah says, "It was said (to him after his death), "Enter Jannah." He said, 'If only my
people had known the reason why my Rabb had forgiven me and made me from among
the honoured ones (If they knew this, they would surely have followed my example)!"" This
verse clearly proves the reality of the realm of Barzakh, which is the stage
between this world and the Aakhirah. Neither is a person fully alive during this
period, nor is he totally lifeless. In fact, he can hear sense and speak during this
time. He can sense happiness and grief, as well as maintains some form of
connection with the people in this world. Had this not been the case, how would
the man have received the tidings of Jannah and then shown remorse over the
plight of his people.
A Note to People Engaged in Tableegh
People engaged in Tableegh need to study the manner in which the three
messengers addressed the people, together with the uncouth replies they
received from them. It is also very necessary to study the manner in which
Habeeb addressed and advised the people.
When the people refused to accept the messengers and accused them of lying
because they were human beings and also because they had received no
scripture, the messengers calmly replied by saying, ""(Whether you believe us or not,)
Our Rabb knows that We have been sent as messengers to you people (and we will therefore
continue with our mission). Clear propagation is our only responsibility". What a composed
and compassionate reply in the face of a harsh and hostile statement!
Three Very Fortunate Men
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Imaam Mujaahid al wan, and Imaam Muqaatil ail ton, have reported from historical
narrations that there were three most fortunate men who believed in
Rasulullaah p very early. These were:
1. Habeeb the carpenter, who believed in Rasulullaah p 600 years before his
arrived
2. The king Tubba Akbar who believed in Rasulullaah p by reading the
previous scriptures
3. Waraqa bin Naufal (the cousin of Hadhrat Khadeejah wie al gh)), who believed
in Rasulullaah p and pledged his support for him when Rasulullaah p first
received revelation. His story is narrated in Bukhaari.
NOTE: The monarchs of Yemen from the Himyar tribe were given the title of
Tubba. The Tubba Akbar referred to here was the longest reigning king of them
all and reigned approximately 700 years before the coming of Rasulullaah p.
Rasulullaah p said, "Never curse Tubba because he had accepted Islaam."
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Sayyiduna Lugmaan the Wise T
Introduction
Hadhrat Luqmaan The Wise t is as famous amongst the non-Arabs as he is
amongst the Arabs and he is also listed amongst the people who may have been
a Nabi. There are conflicting reports concerning his lineage, but what is certain is
that he was an extremely wise man. His wise sayings have been compiled and
are famous.
The conflicting narrations concerning the lineage of Hadhrat Luqmaan t stem
primarily from the fact that ancient history has records of a good king from
Arabia who was a descendant of the Thamud and who was also known as
Luqmaan. Historians such as Ibn Jareer ily, In Katheer , and Suhayli i all
agree that Hadhrat Luqmaan t was of African origin and lived as a slave of an
Arab master. They state that his lineage was Luqmaan, the son of Anqaa, who
was the son of Sandoon. It is also reported that he was Luqmaan, the son of
Thaar, who was the son of Sandoon.
It has been stated that he hailed from the Nubian people of Sudan and was a
short and stocky man312, but a very pious and abstinent man whom Allaah had
blessed him with tremendous wisdom and knowledge. Some say that he was a
judge during the time of Hadhrat Dawood v. Hadhrat Abdullaah bin Abbaas t
reports that Hadhrat Luqmaan t was an African slave who was also a carpenter
by trade.
312 This has been reported from Hadhrat Jaabir bin Abdullaah t as well.
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Hadhrat Sa'eed bin Musayyib ail ano, has stated that Hadhrat Luqmaan t was a black
Egyptian man with pouting lips. Although Allaah did not make him a Nabi, Allaah
blessed him with a tremendous amount of wisdom and knowledge.
Hadhrat Abdur Rahmaan bin Harmalah al ., reports that an Abyssinian man
once posed some questions to Hadhrat Sa'eed bin Musayyib al .. .. Hadhrat
Sa'eed il tas, said to him, "You should never be disheartened by the fact that you
are an African because three great men were also African. They were Bilaal t,
Mahja the slave of Hadhrat Abdullaah bin Umar t and Luqmaan the wise."313
Contrary to all these narrations, the famous historian Muhammad bin Is'haaq al dan.)
has stated that Hadhrat Luqmaan t was an Arab, a descendant of the Aad tribe
and a king. Wahab bin Munabbih has stated that when the king Shaddaad bin
Aad died, he was succeeded by his brother Luqmaan bin Aad, who had been
blessed with something that none other possessed. Allaah had blessed him with
the discernment and insight of a hundred men. He was also the tallest man in his
time.
As stated above, the difference of opinion concerning the identity of Hadhrat
Luqmaan t is substantial. This is due to the fact that there were no historical
records kept during those times and all records were oral, making them
unreliable because all people narrating the accounts were not equally capable in
memorising and reporting. The accounts concerning Hadhrat Luqmaan t have
been found in the poetry of people such as Imru'ul Qais, Labeed, A'sha, Tarfa
and others. It is based on the writings of these people that the author of Ardhul
313
These narrations were quoted from Rowdhul Unf, Tafseer Ibn Katheer (Vol.3) and Taareekh Ibn
Katheer (Vol.3)
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