النص المفهرس

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of Jannah (Paradise). This description is in two parts. The initial ten
verses describe the comforts the people of Jannah will be blessed with.
After that, the verses that follow take up an event relating to a particular
inmate of Jannah which has lessons of guidance. Out of what has been
said in the first ten verses, a few things are worth mentioning. These are
as follows:
1. It was said in the first verse (41) :ٌأُولَئِكَ لَهُمُ رِزْقٌ مَّعُلُوم (Those are the
people for whom there is a known provision,). Commentators explain it
variously. (1) Some say that it refers to the detailed description of the
provisions of Paradise mentioned in different Surahs of the Qur'an.
Maulana Ashraf 'Ali Thanavi has elected to go by this very Tafsir. (2)
Others have said that 'known provision' means that its timings are
determined and known, that is, it will be bestowed punctually all
mornings and evenings as indicated in another verse ( : 'and for
them there is their provision in it, morning and evening' -Maryam, 19:62)
where the words: , . (morning and evening) have been explicitly
mentioned. (3) Then, there is a third Tafsir as well. According to this
explanation, 'known provision' means that this provision will be certain
and everlasting - unlike the world of our experience where no one can say
with any degree of certainty what and how much of that provision he or
she is going to get; nor does anyone know how long his provision will
remain available to him or her. Every human heart is all the time under
the fear that the blessings he has may disappear in future- may be, comes
a tomorrow and they are no more there. Jannah will be free of this
danger. Instead, the provision of Paradise will be certain and everlasting,
both. (Qurtubi, and others)
2. By saying: 51% (fawakih: fruits - 42) immediately after, the Qur'an
has itself explained 'rizq' (provision) - that it will comprise fruits. The
word: 512 explained (fawakih) is the plural form of: 4,su (fakihah) and it
denotes everything eaten for the taste and not to remove hunger. It is
conveniently translated as fruit since it is eaten for the taste. Otherwise,
the sense of fakihah is much wider than that of fruit. Imam Razi has
culled the subtle point from this very word that the cuisine offered in
Jannah will be for the taste of it, and not for removing hunger. The
reason is that in Jannah there is nothing one would really need. Once
there, one would need no food or energy-giving intake in order to sustain

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life or preserve health. Yes, there will be wish. The fulfillment of wish will
bring the pleasure of satiation - and that would be the objective of all
blessings of Paradise. (Tafsir Kabir, page 98. v.7)
3. Then, by saying: ◌َوَهُمْ مُكْرَمُون (wa hum mukramun: and they will be
honored), it was given to understand that this provision will be presented
to the people of Jannah with full protocol of hospitality and honor, for an
absence of it would render even the most delicious offering remain
without relish. From here, we also learn that the right of a guest is not
fulfilled simply by feeding him or her. In fact, the warmth of hospitality
and the according of honor to a guest is also included under his or her
rights.
4. After that, it was said: ◌َعَلى سُرُرٍ مُتَقِلِين (ala sururim-mutaqabilin:
facing each other on couches. - 37:44). This is a portrayal of the state in
which the people of Jannah will be sitting - no backs against each other.
How would that seating arrangement turn out to be in practice? That
only Allah knows best. Some commentators say that the circuit of the
seating arrangement would be so extensive that no one will need to sit
with one's back towards anyone, and Allah Ta'ala will bless the people of
Jannah with such power of sight, audition and speech that they would be
able to comfortably converse with people sitting at varying distances.
Then, there are some other commentators who have also said that these
couches, thrones or settees will be revolving - readily zooming towards
whomsoever one wishes to talk to. And Allah knows best.
5. The word : ◌ٍلذّة appearing in verse 46:َلَذَّةٍ لِلشَّارِبِين (ladhdhatil-
lishsharibin: delicious for those who drink) is essentially a verbal noun
which means 'to be tasteful'. Therefore, some commentators have said
that, at this place, the adjunct (mudaf) stands elided. Initially, it was: 915
¿ (dhati ladhdhatin: having taste). But, there is no need for this labored
approach. First of all, even if 'ladhdhah' is taken to mean nothing but a
verbal noun is frequently used in the sense of ismul-fa'il. In that case, it
would mean that it would be 'a taste personified' for those who drink. In
addition to that, there is another adjectival form of: &J : ladhdhatun
besides w : ladhidhun - that is, JU : ladhdhun. It is possible that the
word: W : ladhdhatun used here may be a feminine form of the same Ji :
ladhdhun (Tafsir Qurtubi). In this case, it would mean: 'delicious for those
who drink.'

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6. The word: J's (ghaul) in verse 47: J' 42Ý (la fiha ghaulun) has
been explained variously as 'headache' or 'abdominal pain' or 'smell or
corruption' or 'muddling of reason'. The fact is that the word: J's (ghaul)
is used to convey all these meanings, while Hafiz Ibn Jarir says that
'ghaul' appears here in the sense of bane, trouble or unwelcome
consequences which makes it mean that the drink offered in Jannah will
have no such evil consequences as are found in wines consumed in the
mortal world - no hangovers of headache, stomach pain, bad breath or
loss of reason. (Tafsir Ibn Jarir).
7. In verse 48, it was said: ◌ِقُصِراتُ الَطُرف (restricting their gazes). This is
an attribute of the hurs or houris of Jannah - wide eyes with lowered
gaze. It means that except for the mates to whom Allah Ta'ala gives them
in marital bond, they will not raise their eyes to cast a look at any other
male. 'Allamah Ibn-ul-Jauzi reports: These women will tell their spouses,
'By the honor of our Lord, I see no one better than you in this Jannah.
Praised be Allah who made me your spouse and made you, mine.'
'Allamah Ibn-ul-Jauzi has given yet another sense of 'those with
lowered gaze' when he says that they will cause the gaze of their spouses
remain lowered. In other words, they will be so beautiful and so faithful
that their spouses would simply not have a wish to look at anyone else.
(Tafsir Zad-ul-Masir , pages 57, 58, volume 8)
8. In verse 48:ٌكَاَنْهُنَّ بَيْضٌ مَّكُنُون (as if they were hidden eggs). As obvious,
the hurs of Jannah have been likened to hidden eggs in this verse. The
simile was popularly recognized among the people of Arabia. The egg
hidden under feathers remains safe from the pollution, therefore it is
always neat and clean. Moreover, its color is yellowish white, which was
deemed by the Arabs as the most attractive color for women. Then there
are other commentators who say that this simile does not relate to eggs as
such, instead, the simile relates to the membrane hidden in the egg, and
the sense is that the skin of those women will be as soft as the membrane
of the eggs. (Ruh-ul-Ma'ani) Allah knows best.
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah,
one of them has been mentioned particularly. Once he has settled down
with other inmates of Jannah, he will recall a disbelieving acquaintance

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who denied the possibility of the Hereafter during his mortal life. Then,
with the permission of Allah Ta'ala, he will be given an opportunity to
talk to him by peeping into the Jahannam. The identity of this man has
not been given in the Qur'an. Therefore, it cannot be said with any
degree of certainty as to who this person could be. Still, some
commentators have opined that the name of the believer was Yahudah
and the name of his disbelieving acquaintance was Matrus, and they
were the same two comrades mentioned earlier in the verse of Surah
al-Kahf: ... ◌ٍوَاضْرِبُ لَهُمُ مَّثَلاً رَّجُلَيْن (And give them an example. There were two
men ... - 18:32). (Tafsir Mazharī)
And to determine the identity of this person, 'Allamah as-Suyuți has
reported yet another event from several tabi'in that there were two
partners in a business. They earned eight thousand dinars out of it, and
took four thousand dinars each. One partner spent one thousand dinars
from his share to buy a land. The other partner was a pious man. He
prayed: 'O Allah, this person has bought a plot of land for one thousand
dinars. I buy a plot of land from You in Jannah against one thousand
dinars' - and gave away one thousand dinars in Sadaqah (charity). Then,
his partner-friend spent another one thousand dinars and made a house
for himself. Then, the pious man said, 'O Allah, this man has made a
house for himself by spending one thousand dinars. I buy a house in
Jannah against one thousand dinars' - and, having said that, he gave
away another one thousand dinars in Sadaqah. After that, his
partner-friend married a woman and spent one thousand dinars over her.
Then, he said: 'O Allah, this man has married a woman, and has spent
one thousand dinars over her. I propose to one of the women in Jannah
and offer this modest sum of one thousand dinars' - and, having said that,
he gave away yet another one thousand dinars in Sadaqah. Finally,
when his partner-friend bought some attendants and things by spending
one thousand dinars, the pious partner, once again, gave out one
thousand dinars in Sadaqah and prayed to Allah that he be blessed with
attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire
need, and he thought of his former partner hoping that he would be good
enough to help him. So, he told him about his need. His former partner
asked him, 'What became of your share of money?' In answer, he told him

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the whole story. Wondering thereupon, he asked, 'Do you really believe it
as true that, once we die and become dust, we shall get another life and,
in that life, we shall be given the return for our deeds? Get lost. I am not
going to give you anything.' After that, both of them died. The man of
Jannah referred to in the cited verses is the servant of Allah who had
given all his wealth in Sadaqah for the sake of 'Akhirah (life in the
Hereafter), and his acquaintance in Jahannam is the same partner who
had chided him on his confirmation of the life to come, the 'Akhirah.
(Tafsir ad-Durr-ul-Manthür with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event
has been mentioned with a purpose. The noble Qur'an is really alerting
people towards a beneficial rule operative in human relations. Let
everyone make a careful survey of his or her circle of friends, and try to
find out whether or nor there is someone included therein who may
actually be dragging them towards the sad end of the Jahannam. The
destruction bad company can bring about can only be discovered fully
and truly in the Hereafter - and that will be a time when there will be no
escape from such destruction. Therefore, it is better to take one's guard
right here in this world in matters concerning the taking of friends and
promoting of relationships, something that must be done with due caution
and judgment. There are occasions and circumstances when one does not
foresee what would happen after having inculcated relationships with
someone who disbelieves or disobeys. What ultimately happens is that one
starts becoming affected by his ideas, thoughts and way of life without
having any sense of that which is happening to him. This attitude proves
lethal for one who is so affected in terms of the end he would have in the
Hereafter.
Wondering about not having to die anymore
When the man who has been mentioned here will peep into
Jahannam to have a look at his disbelieving acquaintance, it has been
mentioned that the same man will be so delighted with the blessings of
Jannah that he will exclaim: "Is it that we do not have to die anymore?" It
does not mean that he will not be certain of the eternal life of Jannah.
Instead, it is like the case of a person who achieves the highest degree of
happiness. Such a person would occasionally break into exclamations that

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show as if he does not believe his eyes on having received such enormous
blessings. These remarks are of the same nature.
Towards the end, the noble Qur'an turns our attention to the essential
lesson embedded in this event and says:َلِمِثْلِ هذَا فَلْيَعُمَلِ الْعُمِلُون which means
'For this kind (of achievement), all workers must work.'
Verses 62 - 74
اَذلِكَ خَيْرٌ نُوْلًا آَمُ شَجَرَةُ الزَّقُوُمِ ﴿٦٢﴾ إِنَّا جَعَلْنِهَا فِتْنَةَ لِّلظَّلِمِينَ
﴿٦٣﴾ إِنَّهَا شَجَرَةٌ تَخْرُجُ فِىٌ أَصْلِ الْجَحِيمِ (٢٤) طَلْعُهَا كَانَّه"
رُوُسُ الشَّيْطِيْنِ ﴿٦٥﴾ فَإِنَّهُمُ لَا ◌ِلُونَ مِنْهَا فَمَالِؤُنَ مِنْهَا الْبُطُونَ
﴿٦٦﴾ ثُمَّ إِنَّ لَهُمُ عَلَيْهَا لَشَوْبًا مِّنْ حَمِيْمٍ ﴿٦٧﴾ ثُمَّ إِنَّ مَرْجِعَهُمْ
لَإِلَى الْجَحِيْمِ ﴿٦٨﴾ إِنَّهُمُ الْفَوُا آبَاءَ هُمْ ضَالِّينَ ﴿٢٩﴾ فَهُمُ عَلَّى
اثْرِهِمْ يُهُرَعُونَ ﴿٧٠﴾ وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِيْنَ ﴿١١﴾ وَلَقَدْ
اَرْسَلْنَا فِيْهِمُ مُنْذِرِيْنَ ﴿٢﴾ فَانْظُرُ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِيْنَ
﴿٣°﴾ إِلَّا عِبَادَ اللهِ الْمُخْلَصِيْنَ ﴿٧٤﴾
Is that better as hospitality or the tree of Zaqqum? [62]
We have made it a test for the unjust. [63] It is a tree
that comes out in the bottom of Jahannam. [64] Its
fruits are like the heads of satans. [65] So, they have to
eat from it and have to fill their bellies with it. [66]
Then they will have, on top of it, a mixture made of
boiling water. [67] Then, their return is but to the Fire.
[68] They found their fathers on the wrong path. [69] So,
they used to run in their foot steps. [70] And most of the
earlier ones (too) had gone astray before them. [71] And
We did send warners among them. [72] So look, how was
the end of those warned - [73] except the chosen servants
of Allah. [74]
Commentary
After having described the conditions prevailing in Jahannam and
Jannah briefly, Allah Ta'ala has invited every human being to compare
and decide as to which of the two conditions is better. It was said: " Jsi

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that is, 'there are these blessings of Jannah mentioned here نُزُلاَ آَمُ شَجَرَهُ الزَّقُوُمِ
- are they better? Or, is it the tree of Zaqqum the fruits of which will be
fed to the people of Jahannam?
The reality of Zaqqum
A tree by the name of Zaqqum is found in the territory of Tihamah, a
part of the Arabian Peninsula, and 'Allamah 'Alusi has written that it is
also found in other barren deserts. Some say that this is the same tree
known as py thohar (Euphorbia neriifolia or antiquorum) in Urdu and
Hindi. Some others point out to another tree known as nagphan (hood of
serpent) found in India as being the zaqqum that appears to be more
likely. Now, commentators differ in this matter. What tree is it the fruit
from which the people of Jahannam will be given to eat? Is it one of the
trees found somewhere in this world, or is it some other tree? Some
support the view that it is what is found growing in this world. Some
others say that the zaqqum of Jahannam is an entirely different thing. It
has nothing to do with the earthly zaqqum. Apparently, the way there
are snakes and scorpions in the mortal world, it seems they are there in
Jahannam as well. But, it goes without saying, that the snakes and
scorpions of the Jahannam will be far ferocious than their counterparts
here. Similarly, the zaqqum of Jahannam will, though, be like the
zaqqum of this world in terms of its genus, but it will be far too gruesome
to look at, and far too unpalatable to eat. And Allah is pure and high who
knows best.
In verse 63, it was said : ◌َإِنَّا جَعَلُنَا هَا فِتْنَةً لِلظَّلِمِين (We have made it [the tree
of zaqqum] a test ['fitnah'] for the unjust). Here, according to some
commentators, a (fitnah) means punishment, that is, 'have turned this
tree into a source of punishment.' But, most commentators say that it is
more appropriate to translate 'fitnah' at this place as 'trial' or 'test'. The
purpose here is to say that Allah wishes to test as to who believes in it,
and who ridicules it. Consequently, what happened was that the
disbelievers of Arabia failed this test. Rather than fear this punishment
and believe, they opted for the method of confrontation and ridicule.
According to Hadith narrations, when the verses of the Qur'an in which it
has been mentioned that the disbelievers will be made to eat the fruit of
zaqqūm, Abu Jahl said to his accomplices: "Your friend (Sayyidna
Muhammad al-Mustafa
) says that there is a tree in the Fire -

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Surah Aş-Şaffat : 37 : 75 - 82
although, fire eats the tree - while we, by God, do know this much that
zaqqum is the name of butter-topped dates. So, come and eat this date
and butter" (ad-Durr-ul-Manthur, p. 277, v. 5). In fact, in the language of the
Berbers, dates topped with butter or cream were known as zaqqum,
therefore, Abu Jahl made use of this opportunity to ridicule the prophet of
Islam. To the two things he said, Allah Ta'ala gave an answer in a single
sentence by saying : ◌ِإِنَّهَا شَجَرَةٌ تَخُرُجُ فِى أَصُلٍ الْجَحِيم (That is a tree that comes out
in the bottom of Jahannam - 37:64). Thus, neither does it mean date and
butter, nor the objection as to how could a tree survive in fire hold valid -
particularly when that tree owes its very origin to the fire itself. Hence,
Allah Ta'ala has placed such properties in it that instead of getting burnt
in fire, it is actually nurtured by it. For example, there are many life
forms that would survive only in fire that does not burn them, in fact,
makes them grow.
By saying: طَلُعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِين (Its fruits are like the heads of the
satans .- 65), the fruits of zaqqum have been likened to the heads of the
satans. Some commentators have translated the word:
(ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum
resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is
called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: LaJi (ash-shayatin) here should
be taken in its well-recognized sense. Thus, it would mean that, in its
ugliness, the fruit of zaqqum is like the head of the satans. Now, let there
be no doubt here that nobody has seen the Shaitan, why then, would
something be likened to him? The reason is that it is an imaginative
simile. Speaking metaphorically, things ugly and grotesque are commonly
likened to satans, Jinns and ghosts. The purpose is only to express an
extreme degree of ugliness. The simile used here is also of this very
nature. (Ruh-ul-Ma'ani and others).
The sense of the rest of the verses is clear from their translation.
Verses 75 - 82
وَلَقَدُ نَادْنَا نُوحٌ فَلَنِعُمَ الْمُجِيْبُونَ ﴿٢﴾ وَنَجَيُنْهُ وَأَهْلَهُ مِنَ الْكُرُبِ
الْعَظِيمِ (٦٧)﴾ وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبِقِيْنَ ﴿٧٧﴾ وَتَرَكُنَا عَلَيْهِ فِى

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الْآخِرِينَ ﴿٧٨﴾ سَلْمٌ عَلى نُوُح فِى الْعَلَمِيْنَ ﴿٩٧﴾ إِنَّ كَذلِكَ
نَجْزِى الْمُحْسِنِيْنَ ﴿٨٠﴾ إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ ﴿٨١﴾ ثُمَّ أَغْرَقْنَا
الْآخَرِيْنَ ﴿٨٢﴾
And Nuh did call Us (for help after he was disappointed
from his people), so We were the best to respond. [75]
And We delivered him and his family from the great
agony, [76] and made his progeny the sole survivors. [77]
And We left for him ( a word of praise ) among the later
people, (that is): [78] Salam be on Nuh among (the
people of) all the worlds. [79] Certainly, this is how We
reward those who are good in deeds. [80] He was one of
Our believing servants. [81] Then, we drowned others.
[82]
Commentary
In the previous verses, it was said that Allah had sent messengers to
warn the earlier communities as well, but most of the people did not listen
to them, therefore, they met a very sad end. Now, from here details of
that brief statement made earlier are being given. As a corollary, events
relating to several noble prophets have been narrated. Mentioned first in
these verses was Sayyidna Nuh SCell. The event relating to Sayyidna Nuh
Musel has appeared in Surah Hud (11) with sufficient details. A few things
connected with the explanation of these very verses particularly are being
taken up here.
In verse 75, it was said : ◌ٌوَلَقَدُ نَادْنَا نُوح (And Nub did call Us). According to
most commentators, it means either the prayer of Sayyidna Nuh sel
mentioned in Surah Nuh :رَبِّ لَا تَذَرُ عَلَى الْأَرُضِ مِنَ الْكُفِرِينَ دَيَّارًا (My Lord, do not
leave on earth even a single inhabitant (surviving) from the disbelievers
- 71:26), or that which appears in Surah Al-Qamar: ◌ُأنّى مَغُلُوبٌ فَانْتَصِر (I am
overpowered, so defend me - 54:10). Sayyidna Nuh && had made this
prayer at a time when his people had crossed all limits in being wicked
and unruly to him and had gone as far as conspiring to kill him.
And in verse 77, it was said: ◌َوَجَعَلُنَا ذُرِّيَّتَهُ هُمُ الْبَاقِين (And [We] made his
progeny the sole survivors.). According to most commentators, this verse
means that the majority of world population was annihilated in the great
flood during the time of Sayyidna Nuh &. After that, all races in the

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entire world originated from the three sons of Sayyidna Nuh &l. Sam
was one of his sons. His children were the forbears of the peoples of
Arabia and Persia. The second son was named Ham. The populations in
African countries came from him. Some scholars have included the people
of India in the same racial stock. Yafith was the third son. From him came
the races known as Turk, Mongol and Gog and Magog. Out of the people
who had embarked the ark of Sayyidna Nuh Sel and had survived the
Flood, the three sons of Sayyidna Nuh & were the only ones whose
progeny survived later on.
However, some scholars - whose number is very small - hold the view
that the Flood during the time of Sayyidna Nuh was not world wide,
instead, it was restricted to the land of ancient Arabia. In their sight, it
was only in that land area where the progeny of Sayyidna Nuh Sel
flourished and survived, and it was through them that the Arab race
came. That the race of others spread out in other regions of the world does
not go on to contradict this verse. (Bayan-ul-Qur'an)
A third group of commentators says that as for the Great Flood, it was
worldwide, but the universal racial stock did not come from the sons of
Sayyidna Nuh &all alone. Rather, it spread out from all those people who
were on board with Sayyidna Nuh 8. This group of commentators
takes the restrictive statement of the Qur'an in the sense of relative
restriction, and says that, at this place, the real purpose is to state that
the race of the people drowned did not continue. (Qurtubi)
Given the context of the Qur'an, this third view is very weak, while
the first view is the best for the reason that it is supported by some
ahadith as well which Imam Tirmidhi and others have reported directly
from the Holy Prophet
under the Tafsir of this verse. In a narration
from Sayyidna Samurah Ibn Jundub dee, the Holy Prophet 5 has been
reported to have said: "Sam is the father of the people of Arabia; Ham is
the father of the people of Ethiopia, and Yafith, that of the people of
Byzantine." Imam Tirmidhi calls this Hadith as Hasan, while Imam
Hakim rates it as Şahi (Ruh-ul-Ma'ani, p. 98, v.23).
وَتَرَكُنَا عَلَيْهِ فِى الْآخِرِيْنَ سَلَامٌ عَلَى نُوُحِ فِى الْعَالَمِينَ : In verses 78 and 79, it was said
(And We left for him (a word of praise) among the later people, (that is):
Salam be on Nuh among [the people of] all the worlds.). It means that, in

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the sight of those who were born after Sayyidna Nuh Je, he was made
so revered that they would continue praying for his peace and well-being
right through the last day of the Qiyamah. As such, this is how it actually
happened. All religions with attribution to Divine Scriptures subscribe to
the mission of Sayyidna Nuh Sul as a prophet and hold him in great
reverence. In addition to Muslims, even Jews and Christians regard him
as being their spiritual leader.
Verses 83 - 98
وَإِنَّ مِنْ شِيْعَتِهِ لَإِبُرِهِيُمَ ﴿٨٣﴾ إِذْجَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ ﴿٨٤﴾ إِذْ قَالَ
لِاَبِيْهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ ﴿٥﴾ آئِفُكَّا الِهَةَ دُوْنَ اللّهِ تُرِيُدُونَ ﴿٨٦﴾
فَمَّا ظَنُّكُمْ بِرَبِّ الْعَلَمِيْنَ ﴿٨٧﴾ فَنَظَرَ نَظْرَةَّ فِى النُّجُوُمِ ﴿٨٨﴾ فَقَالَ
إِنِّى سَقِيمٌ ﴿٨٩﴾ فَتَوَلَّوْا عَنْهُ مُدُبِرِيْنَ ﴿٩٠﴾ فَرَاغَ إِلَى الِهَتِهِمُ فَقَالَ
اَلَاتَأْكُلُوْنَ ﴿٩١﴾ مَالَكُمْ لَا تَنْطِقُونَ ﴿٩٢﴾ فَرَاغَ عَلَيْهِمُ ضَرْبًا"
بِالْيَمِينِ ﴿٩٣﴾ فَقُبَلُوْا إِلَيْهِ يَزِقُونَ ﴿٩٤﴾ قَالَ أَتَعْبُدُوْنَ مَا تَنْحِتُوُنَ
﴿٦٥﴾ وَاللّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ﴿٩٦﴾ قَالُوا ابْنُوا لَهْ بُنْيَانًا فَالْقُوْهُ
فِى الْجَحِيْمِ ﴿٩٧﴾ فَرَادُوا بِهِ كَيُدًا فَجَعَلْنُهُمُ الْأَسْفَلِيْنَ ﴿٩٨﴾
And certainly from his adherents was Ibrahim. [83]
(Remember) when he came to his Lord with a pure
heart, [84] when he said to his father and his people,
"What is that which you worship? Do you wish ( to
have) fallacious gods other than Allah? [86] Then, what
is your opinion about the Lord of the worlds?" [87]
Then, he cast a look at the stars, [88] and then said, "I
feel indisposed" [89] So they departed from him,
turning their backs. [90] And he made his way to their
gods and said to them, "Why would you not eat? [91]
What is wrong with you that you do not speak?" [92]
Then he attacked them striking with his right hand. [93]
Then, they ( the idolaters ) came to him rushing. [94] He
said, "Do you worship what is carved by yourselves, [95]
while Allah has created you and what you make?" [96]
They said, "Build for him a structure, and throw him

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into the blazing fire." [97] So, they intended to bring
harm to him, but We made them the lowest (by
frustrating their plan). [98]
Commentary
After having related the event concerning Sayyidna Nuh Sua the
Qur'an mentions two events from the blessed life of Sayyidna Ibrahim
el. Both events highlight the great sacrifices Sayyidna Ibrahim Skal
offered for the sake of Allah alone. Out of these, the first event mentioned
in the verses cited above relates to Sayyidna Ibrahim & being thrown
into the fire. Its details have already appeared in Surah Al-Anbiya' (21:
51-70). Yet, the way it has been described at this place, it needs some
explanatory notes that appear below.
The word : ◌ٌشِيعَة (shiah) in verse 83 : ◌َوَإِنَّ مِنْ شِيْعَتِهِ لَإِبْرِهِيُم (And certainly from
his adherents was Ibrahim.) is used in the Arabic language for a group or
party the individuals from which are similar to each other in basic
concepts and methods - and here it is obvious that the pronoun in:
(shi'atihi) is reverting to Sayyidna Nuh &&. Therefore, it would mean
that Sayyidna Ibrahim el adhered to the way of Sayyidna Nuh ,
the prophet preceding him, and that there was a perfect agreement
between them on the basic principles of faith - and it is also possible that
the religious codes they had could also be the same, or similar. Let us bear
in mind that, according to some historical narratives, there is a gap of two
thousand six hundred and forty years between them, and there was no
prophet except Sayyidna Hud and Sayyidna Salih &aa during this
period. (Kashshaf, p. 48, v. 4)
In verse 84, it was said: ◌ٍإِذْجَاءَ رَبَّهُ بِقَلُبِ سَلِيم (when he came to his Lord
with a pure heart,). Here, 'coming to his Lord' means 'to turn to Allah, to
zero in one's attention towards Him and to worship Him.' By placing the
restriction of 'with a pure heart' it has been indicated that no act of
devotion ('ibadah) to Allah is acceptable until the heart of the devotee is
cleansed pure from false beliefs and ill intentions. If a certain act of
devotion is performed while laced with some false belief, then, no matter
how hard the devotee has worked in this process, it will still not be
acceptable. Similarly, if the main purpose of the devotee happens not to
be the seeking of the sole pleasure of Allah - but, is a simple show off or
some material gain, then, that act of devotion is not praiseworthy. The

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passion with which Sayyidna Ibrahim
turned towards Allah was free
of all such adulterations.
In verses 88 and 89, it was said: ◌ٌفَنَظَرَ نَظُرَةً فِى النُّجُوُمِ فَقَالَ إِنِّى سَقِيم (Then, he
cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There
is a background to these verses. The people of Sayyidna Ibrahim
used to have a festival on a particular day. When that day came, they
invited Sayyidna Ibrahim to go with them and enjoy the festival. Their
purpose was that if he accompanies them in the festival, he might be
impressed with them and forget about calling them to his faith.
(ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim Seal had
something else on his mind. He wanted to make use of this occasion to
pursue an agenda of his own. He thought when all these people go to
celebrate their festival, he would have the time to go into their temple and
break their idols, so that when they returned, they would see the
helplessness of their false gods with their own eyes. It was quite possible
that this scenario makes someone's heart lit with the spark of true faith
and, may be, he repents and shies away from shirk. This being his aim,
Sayyidna Ibrahim & refused to go with them. But, he chose a
particular method of saying 'no' to his people when he cast a full,
animated look at the stars (expressed in the text by saying : فِى النُّجُوم [fi-n-
nujum: into the stars] as explained below) and then said that he was
indisposed. His people took his excuse to be valid, left him alone and went
away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist
is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which
Sayyidna Ibrahim a cast a glance at the stars before he could give an
answer. Some commentators have said that this happened as a matter of
chance. When someone has something important on his mind, there are
occasions he would start looking at the sky quite unintentionally. At the
time Sayyidna Ibrahim &aa was invited to come to the festival, he was
left thinking as to how could he excuse himself out of this invitation. It
was in this state of indecision that he, quite involuntarily, cast a glance
towards the stars and, only after that, came his response. This
explanation of casting a glance towards the stars apparently seems to be

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cloudless. But, in view of the style of the noble Qur'an, it is difficult to call
it correct. First of all because the style of the Qur'an is such that it limits
itself to the narration of only important and necessary units of events
while it leaves off details that are unnecessary . Even in these very verses
under study, several units of the events have been elided to the extent
that its entire background was also not spelt out. Therefore, it is not
possible to believe that the Qur'an would have left out the background of
this event, lest it becomes too long while it would take an absolutely
involuntary action not even distantly related to the event and describe it
in a whole verse. Secondly, if no particular wise consideration was in sight
while casting a glance towards the stars, instead, it had happened
involuntarily - then, according to the grammatical rules of the Arabic
language, one would say: ◌ِفَنَظَرَ نَظُرَةً إِلَى النُّجُوم and not : ◌ِفى النُّجُوم as in the text.
This tells us that Sayyidna Ibrahim | did have some particular
expedient consideration before him in having a glance at the stars, and
that is why the noble Qur'an has mentioned it with such stress on its
importance. Now the question is: What was that expedient consideration?
In answer, most commentators have said that the people of Ibrahim
believed in astrology and used to do everything they had to do by looking
at stars. The purpose behind the answer that Sayyidna Ibrahim el
gave by looking at the stars was to let his people understand that the
statement being given by Sayyidna Ibrahim & about his indisposition
was not something unfounded, instead, what he was saying was being
said on the basis of his assessment of the movement of stars. Although,
Sayyidna Ibrahim && was not a believer in astrology personally, but the
method he used functionally in order to avoid his participation in the
festival was precisely what would appear trustworthy in their sight - and
since he made no reference to astrology verbally, nor did he declare that
his aim was to seek help from his knowledge of stars - instead, what he
did was no more than having looked at the stars rather fully - therefore,
this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim Seal might
have encouraged disbelievers who were not only believers in astrology, in
fact, took stars to be effective agents in the events of the world. But, this
doubt can be answered by saying that the likelihood of an encouragement
was possible only when Sayyidna Ibrahim &Sal would have not clearly

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warned them on their erroneous conduct later on. Here, this entire plan
was being enacted for the sole purpose that the invitation to pure
monotheism be communicated to them in the most effective manner
possible. Hence, it was after a short while that Sayyidna Ibrahim
laid bare every possible error of their conduct before his people. Therefore,
there is no question of providing encouragement to disbelievers simply on
the basis of this ambiguous act. Here the purpose was to get rid of the
compulsion of having to participate in the festival so that effort could be
made to create a conducing atmosphere to present the call of true faith.
This method of considered ambiguity for the purpose in sight is based on
nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been
reported from most commentators. Maulana Ashraf 'Ali Thanavi has also
gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status
astrology has in the Shari'ah of Islam. A brief answer to this question is
being submitted here.
At least this much is a settled matter that Allah Ta'ala has placed
specific properties in the Moon, Sun and the stars that affect human lives.
Some of these are such as could be observed by everyone, for instance, the
feeling of being hot or cold due to the Sun being near and far or the high
and low tides of the seas due to the waxing and waning of the Moon and
similar other phenomena. Now, some commentators just limit themselves
to saying that the properties of these stars are no more than what we can
gather from common observation - while there are others who say that
there are some additional and particular properties in the position and
movement of stars which affect most human matters. The moving of some
star in a particular constellation becomes for some human beings the
cause of happiness and success while the cause of sorrow and failure for
some others. Then there are some people who believe that stars are the
sole effective agents in the case of all successes and failures. And there
are still others who say that there is no effective agent but Allah Ta'ala,
however, He has endowed stars with such properties, therefore, very
much like other causes, they too serve as yet another cause of human
successes and failures.

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As for those who believe in stars being effective agents, and hold that
events and revolutions of the world depend on stars alone, and they alone
decide what happens in the world - their notion is wrong and false
without any doubt. In fact, this belief takes one to the borderline of shirk
(the ascribing of partners to the pristine divinity of Allah). This was the
kind of belief the people of Arabia entertained in the matter of rains.
According to them, a particular star (called: $§ : naw') brought rains and
it was an effective agent as far as rains are concerned. The Holy Prophet
has strongly refuted this belief the detailed description of which
appears in ahadith.
Now, there remains the thinking of people who, for all intents and
purposes, do believe that Allah Ta'ala is the ultimate effective agent in
world events, yet they also subscribe to the view that the Almighty has
endowed stars with such properties which affect human lives in the
degree of a general cause. For example, as far as rain is concerned, it is
Allah alone who brings it, but clouds happen to be the obvious cause of
rains. Similarly, the real fountainhead of all successes and failures is no
other but the will of Allah Ta'ala. But, these stars become the cause of
those successes and failures. Hence, this thinking is no shirk - and
neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not
too far out to think that Allah Ta'ala might as well have embedded some
such effects in the position, movement, rising and setting of stars. But, the
acquiring of the knowledge of astrology in order to pursue and discover
these effects, and then placing reliance on this knowledge, and then
issuing decrees for the future on that basis is, after all, prohibited and
impermissible and ahadith forbid it. According to a narration of Sayyidna
'Abdullah Ibn Mas ud , the Holy Prophet said:
إِذَا ذُكِرَ الْقَدْرُ فَأَمْسِكُوا وَإِذَا ذُكِرَتِ النُّجُوُمُ فَمُسِكُوْا وَإِذَا ذُكِرَ أَصُحَابِىٌ فَأَمْسِكُوا
(تخريج احياء العلوم للعراقى بحوالة طبرانى وهو حديث حسنه العراقى)
When destiny is mentioned - observe restraint; and when
stars are mentioned - observe restraint; and when my
Companions are mentioned - observe restraint [that is, do
not deliberate or debate or dwell on differences]. 'Iraqi on
Ihya'-ul-'Ulum, with reference to Țabarani, and rating as 'hasan')
And Sayyidna 'Umar 4ce said:

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تَعَلَّمُوا مِنَ النُّجُوُمِ مَا تَهْتَدُوْنَ بِهِ فِى الْبَرِّ وَالْبَحْرِ ثُمَّ اَمُسِكُوا (إحياء علوم الدين للغزالىّ)
Acquire knowledge of stars to the extent you are guided right on
land and at sea - then, stop. ('Ihya'-ul-'Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects
of stars. But, any relentless digging into these properties and effects - and
wasting precious time while hankering after these is what has been
prohibited. Imam al-Ghazali has, while discussing this subject in
Ihya'-ul-'Ulum, identified several elements of wisdom behind this
prohibition.
The first wise consideration under which astrology has been declared
as blameworthy and prohibited lies in a person's accelerated devotion to it.
Experience bears out that once this happens, he gradually starts taking
stars as the be-all and end-all of everything, and this false perception
then drags him on to the polytheistic belief of taking stars as the real
effective agents.
Then there is yet another wise consideration behind it. Even if Allah
Ta'ala has placed some properties and effects in the stars, we have, on our
part, no certain source of knowledge about these, except through wahy or
revelation. It appears in ahadith about Sayyidna Idris s (Enoch) that
Allah Ta'ala had given him some knowledge of this nature. But, that
knowledge based on Divine revelation (wahy) is no more there in this
world. Now, whatever the so-called experts of astrology have with them is
merely a collection of inferences, conjectures and whims based on which
no certain knowledge can be acquired. This is the reason why countless
predictions of astrologers keep being proved false. Someone has made a
lively comment on this field of knowledge by saying:
مفيده، غير معلوم و معلومه غير مفيد
The useful of it is unknown, and the known of it is useless!
'Allamah 'Alusi has, in his Tafsir Ruh-ul-Ma'ani, has cited several
examples from historical events where the way an event should have
transpired under the accepted rules of astrology came, in reality, to
transpire almost contrarily. Therefore, so many great people that devoted
their lives to astrology were finally compelled to confess that the ultimate
end of this field of knowledge is no more than conjectures and estimations.

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A famous astrologer, Koshyar Dailami has written in his book al-Mujmal
fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or
argument. It has a lot of leeway for human scruples and conjectures."
(Ruh-ul-Ma'ani, p. 116, v. 23)
'Allamah 'Alusi has also reported similar sayings from several other
scholars of astrology. Nevertheless, this much is settled that astrology is
not a field of knowledge that could offer any degree of certainty.
Countless probabilities of errors lurk behind it. But, what actually
happens is that people who pursue this field of knowledge end up giving
it status of a science that is absolute and certain. On this very basis they
arrive at their decrees for the future, and because of it they go on to
entertain good or bad opinions about others. Moreover, far serious is the
false pride in this field that, on some occasions, pushes its votaries to start
claiming that they have the knowledge of the unseen (al-ghayb). And it
goes without saying that everything pointed to here generates all sorts of
corruption.
There is yet another reason for the prohibition of astrology in that it
amounts to allowing dear life to be consumed in a pursuit that has no
benefit in the real sense. When one cannot have something certain come
out of it, how is it going to be helpful in doing so many things one has to
do in this world? Now, running after something useless for no valid
reason is totally against the spirit and temperament of the Shari'ah of
Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim ŠKU ?
The third problem that emerges from this verse relates to the
statement of Sayyidna Ibrahim 8. In response to the invitation of his
people, he said: (I feel indisposed). Now the question is: Was he
really sick at that time? In the Qur'an, there is no clarification about it.
But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so
sick at that time as would make him unable to go with his people.
Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that
Sayyidna Ibrahim & had really employed the mode of 4s : tauriyah
(equivocation). Tauriyah means: 'To say something that is apparently

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counter to the actual fact, but the speaker means a remote sense in it
that matches the actual fact.' Here, the apparent sense of the remark
made by Sayyidna Ibrahim &del is that 'Right now, I am sick.' But, this is
not what he really meant. Now, what did he really mean? About this,
commentators have expressed different opinions. Some said that it was
prompted by his instinctive aversion at the sight of the polytheistic
activities of his people. This view is supported by the fact that the word
used here is: min ('saqim': indisposed), a word that is much lighter than:
jag (marid : sick). This sense could be conveyed in English by saying: I
am indisposed (as in the translation of the text). It is obvious that this
sentence has ample room to incorporate the sense of instinctive aversion
alluded to earlier.
And some commentators have said that by saying: " 2 (inni
saqim), Sayyidna Ibrahim && intended to convey the sense of 'I am
going to be sick' for the reason that, in the Arabic language, the form of
active participle noun (ism-u-l-fa'il) is frequently used for the future
tense. In the Qur'an itself, it was said while addressing the Holy Prophet
which can be literally translated in terms of the) إِنَّكَ مَيّتْ وَّإِنَّهُمُ مَّتُونَ :
outwardly apparent words by saying: 'You too are dead and they too are
dead.' But, as obvious, it means: "Certainly, you will die and they [too]
will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim Šel
had said :!
Ha- (inni saqim) only to convey the sense of 'I am going to be sick' and he
said that because one has to fall sick some or the other time much before
death comes. Even if someone does not suffer from a regular sickness,
even then, one is temperamentally disturbed before death that is
something inevitable.
If someone is not satisfied with these interpretations, then the best
explanation is that Sayyidna Ibrahim & was really somewhat
indisposed at that time, but his indisposition was not such as would have
prevented him from participating in the festival Actually, he talked about
his casual indisposition in a particular setting where his listeners thought
he was suffering from some major disease because of which he was really
unable to go with them. This explanation of the equivocation used by
Sayyidna Ibrahim && is most reasonable and satisfactory.
This explication also makes it clear that the use of the word:
inni saqim) uttered by) إنّى سَقِيمٌ :kadhibah: lie) for the statement) كَذِبَة

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Sayyidna Ibrahim, as is reported in the Hadith of Bukhari, actually
means " (4)} : equivocation) which has the apparent form of a lie but it is
no lie in terms of the sense intended by the speaker. In some narrations of
this very Hadith, the following words have also appeared:
مَا مِنْهَا كَذِبَةٌ إِلَّ مَاحَلَّ بِهَا عَنْ دِيْنِ اللهِ
Out of these, there is no lie that has not been spoken for the
sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib'
or lie in the Hadith carries a sense that is separate from its common
meaning. A slightly detailed discussion regarding this very Hadith has
already appeared in the commentary on Surah Al-Anbiya' under the
verse: ◌ْقَالَ بَلُ فَعَلَه، كَبِيرُهُم (He said Rather, this is done by this chief of theirs -
21:63). (Maariful-Qur'an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to
tauriyah on occasions of need is permissible. One form of tauriyah is
verbal, that is, saying something the apparent sense of which is counter
to the actual fact, while the inward sense corresponds to it. Then there is
the practical tauriyah, that is, to act in a manner that makes the onlooker
interpret one's intention in a certain way while, in reality, one's intention
is quite different. This is also known as: 4 ('iham). When Sayyidna
Ibrahim del cast a glance towards the stars, it was 'iham. (as held by
most commentators) and calling himself sick was tauriyah or
equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah
stands proved from the Holy Prophet
g in person. When he was on his
journey of hijrah, and the disbelievers were looking for him frantically,
someone en route asked Sayyidna Abu Bakr 400 about the Holy Prophet
. He answered by saying: ◌ٌهُوَهَادٍ يَّهُدِينِى (He is my guide. He shows me the
way). From his answer, the listener gathered that he was referring to him
as some usual pathfinder or guide (hired for this purpose in travel
through unknown desert terrain). Therefore, he did not bother and went
his way - although, Sayyidna Abu Bakr 4ee had still not surrendered the
truth of the matter that he was his religious and spiritual guide or leader.
Similarly , says Sayyidna Ka'b Ibn Malik 4ce, 'when the Holy Prophet