Indexed OCR Text

وَلَمَّا جَاءَبُمْ رَسُوْلٌ مِّنْ عِنْدِ اللهِ مُصَدِّقٌ لَّمَا مَعَهُمْ نَبَدَ فَرِيْقٌ مِّنَ الَّذِيْنَ أُوْتُوا الْكِتُبَ * كِتُبَ اللهِ وَرَآءَ ظُهُوْرِيِمْ
كَأَنَّهُمْ لَا يَعْلَمُوْنَ (١٠١) وَاتَّبَعُوْا مَا تَتْلُوا الشَّيْطِيْنُ عَلَى مُلْكِ سُلَيْمُنٌَ وَمَا كَفَرَ سُلَيْمُنُ وَلَكِنَّ الشَّيْطِيْنَ كَفَرُوا
يُعَلِّمُوْنَ النَّاسَ السِّحْرَ * وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ بَارُوْتَ وَمَارُؤْتَ - وَمَا يُعَلِّمُنِ مِنْ أَحَدٍ حَتَّى يَقُوْلَا إِنَّمَا
نَحْنُ فِتْنَةٌّ فَلَا تَكْفُرْ ﴿ فَيَتَعَلَّمُوْنَ مِنْهُمَا مَا يُفَرِّقُوْنَ بِم بَيْنَ الْمَرْءِ وَزَوْجِمٍ ﴿ وَمَا بُمْ بِضَارِّيْنَ بِمٍ مِنْ أَحَدٍ إِلَّا بِإِذْنِ
اللهِ - وَيَتَعَلَّمُوْنَ مَا يَضُرُّبُمْ وَلَا يَنْفَعُهُمْ ﴿ وَلَقَدْ عَلِمُوْا لَمَنِ اشْتَرَهُ مَا لَهَّ فِى الْآخِرَةِ مِنْ خَلَاقٍ * وَلَبِئْسَ مَا
شَرَوْا بِمَ اَنْفُسَهُمْ لَوْ كَانُوْا يَعْلَمُوْنَ (١٠٢) وَلَوْ أَنَّهُمْ أَمَنُوْا وَاتَّقَوْا لَمَثُّوْبَةٌ مِّنْ عِنْدِ اللهِ خَيْرٌ - لَوْ كَانُوْا يَعْلَمُوْنَ
(١٠٣)٪
TRANSLATION: When a messenger (Rasulullaah p) comes to them from Allaah, confirming
that (Torah) which is with them, a party of those given the Book (the Torah) throw the Book
of Allaah behind their backs as if they have no knowledge (they pretend that they know
nothing about what the Torah says about the arrival of Rasulullaah p). They (the Jews) go by what
the Shayaateen advertised during the reign of Sulaymaan v (that Sulaymaan u practised black
magic and was therefore a Kaafir). Sulaymaan v never committed kufr, but the Shayaateen
were Kuffaar by teaching black magic to the people. They also taught them what
(principles of black magic) was revealed to the two angels Haaroot and Maaroot in Babylon
(Allaah sent these two angels to teach black magic so that people could save themselves from its
harms). The two never taught anyone without first advising them, "We are merely a test
(for you), so do not commit kufr (by misusing the knowledge of black magic)." So they learnt
from the two of them such things by which they could separate a man from his wife.
However, they can never harm anyone with it (with black magic) without Allaah's command
(permission). They learnt things (black magic practices) that are harmful to them (in the
Aakhirah) and which did them no good. Without doubt, they (the Jews) knew that there is
no share in the Aakhirah (in Jannah) for the one who purchased (practised) it (black magic).
Evil indeed is the price for which they have sold their souls (sold their share of Jannah). If
only they knew (if only they understood the true results of their actions, they would not have traded
their good fortune in the Aakhirah for the short-lived pleasures of this world). If they (the Jews) had
Imaan (believed in Muhammad & and the Qur'aan) and adopted Taqwa (thereby staying away
from sins like black magic), the reward with Allaah is best for them. If only they knew (If they
understood that Allaah's reward is better, they would have never lived as they did).
The Demise of Hadbrat Sulayman V
Hadhrat Dawood u had initiated the reconstruction of Baytul Muqaddas, but
passed away before it could be completed. It was subsequently completed by his
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son Hadhrat Sulaymaan v. Imaam Suddi reports that in gratitude for the
completion of the construction, Hadhrat Sulaymaan u had 12000 cows and
12000 goats slaughtered and fed to the people.
Like all the Ambiyaa >ul se, Hadhrat Sulaymaan v was also informed that his
death was imminent. However, there was some work that the Jinn were
required to do, but had not completed. Hadhrat Sulaymaan u knew well that if
he was not present, they would never complete it. He therefore entered his
chamber where he engaged in Ibaadah and stood with the support of a staff. The
chamber was made of crystal and he could be seen standing inside. The Jinn who
were busy with the work therefore saw him standing all the while as they
worked. They therefore continued working for as long as he remained there,
whereas his body remained standing with the aid of the staff even after he had
passed away. It was only after a year that the staff gave way and his body fell
to the ground. They then regretted that they had not known earlier about his
death since it would have saved them a year's toiling.
Because the Jinn had the ability of travelling great distances in a short period of
time, they had access to information that humans could not know until only
much later. When they then informed humans of what they knew, people
believed that they had knowledge of the unseen. The Jinn also propagated this
belief which was clearly false because none but Allaah has knowledge of the
unseen. It was when Hadhrat Sulaymaan u passed away without anyone
knowing that people came to realise that the Jinn really had no knowledge of the
unseen.
Imaam Baghawi dil ta, has written that Hadhrat Sulaymaan u passed away at the
age of 53 and ruled for 40 years. He therefore ascended to the throne at the
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age of 13. It was during his 4" year in power that he started the reconstruction
of Baytul Muqaddas.
In the Words of the Qur'aan
Verse 14 of Surah Saba states:
فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَى مَوْتِهِ إِلَّ دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ ◌ٌّ، فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَّوْ
كَانُوا يَعْلَمُوْنَ الْغَيْبَ مَا لَبِتُوْا فِى الْعَذَابِ الْمُبِيْنِ (١٣٠)
TRANSLATION: When We decreed death for him (Hadhrat Sulaymaan v as he stood watch over
the Jinn constructing something), it was only the termites that made them aware of his death
by eating his staff (thereby causing his body to fall without the support of the staff). When he fell,
it became evident to the Jinn that if they had knowledge of the unseen (as some claimed),
they (would have known of his death a long time ago and) would not have remained in a
humiliating punishment. (Had they known of his death, they would not have punished themselves
by continuing the hard work. This incident made it clear to the people that the Jinn do not possess
knowledge of the unseen.)
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Lessons and Conclusions
Figurative Interpretations do a Disservice to the Truth
Hadhrat Sulaymaan v was the first and last Nabi who wielded control over an
army of man, Jinn, birds, animals and all creatures on earth. Allaah makes this
clear in Surah Naml, where Allaah states, "Sulaymaan v's army of Jinn, men and birds
were gathered for him (to march) and they were (so many in number that they had to be)
restrained (so that order may be maintained among their ranks)" .258
There are people nowadays who say that the Jinn mentioned in this verse refer
to strong and tough people from the mountains, whom Hadhrat Sulaymaan u
used for manual labour. They also say that the birds refer to horsemen, who are
referred to as birds because they are considerably faster than the infantry. They
state further that the 'giant of a Jinn' mentioned in the Qur'aan refers to an
extremely strong and powerful man while Hudhud was a human messenger.
However, these are feeble interpretations of words that need no metaphorical
explanations. The Qur'aan refers to these being as Jinn and birds because this
was exactly what they were. People acquainted with Arabic know well that the
words "Jinn" and "birds" refer to precisely these things and are not use
metaphorically to refer to particular kinds of humans. They may be used
metaphorically only when there is a definite reason for a metaphorical
interpretation, which is clearly absent in these verses. This is the case with all
languages.
258
Surah Naml, verse 17.
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Had the Qur'aan intended a metaphorical meaning, it would have stated,
"Sulaymaan v's army of Jinn and birds from amongst men were gathered for
him". When normal Arabic text is capable of conveying its intended meaning,
why should the Qur'aan not be able to?
When a person really wants to believe in the truth, he will be convinced when he
it is shown to him. However, when he wishes to remain stubborn, nothing will
sway him and he will still refuse to accept. Be this as it may, it is worse still if a
person goes a step further and starts to distort the explicit words and meanings
of the Qur'aan to support his rejection. May Allaah save us from this. Aameen.
Hudbud
Some people claim that Hudhud was not a bird, but the name of one of the
officers of Hadhrat Sulaymaan u's army. They have no historical sources to prove
this other than the notion that some people used the names of birds and animals
as their own. Such a belief conflicts with the explicit words of the Qur'aan. As
stated earlier, there is no reason to regard Hudhud as a figurative description of
a scout or messenger.
Furthermore, Hadhrat Sulaymaan u warned that if Hudhud did not provide a
good reason for his absence, he would be slaughtered. People may be executed
or even crucified as punishment for a crime, but nor slaughtered as birds and
animals are. If this is ever done, it would take hard-hearted tyrant to do it. A
Nabi of Allaah would never do this.
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If Hudhud was a person, why would Hadhrat Sulaymaan u instruct him to 'throw'
the letter to the queen. This would have been most inappropriate and
disrespectful, especially when letters are delivered between sovereigns. In fact,
even common people would not 'throw' letters to each other. Of course, the
instruction is perfectly understandable if it is given to a bird.
The Queen of Sala
Arab historians write that Saba was the title of one of the forefathers of the
Qahtaani tribe, whose name was Abdush Shams. However, the Torah states that
his real name was Saba. He was a courageous and powerful leader, who led his
people to many conquests, thereby laying the foundation of the Saba Empire.
This nation rose to power 1000 years before Hadhrat Isa v and had their capital
in eastern Yemen. The name of their capital city was Ma'aarib, which was
located approximately 55 miles northeast of the present day capital of Sana'a.
The rise of the nation of Saba people started after the fall of the Ma'een dynasty.
The kingdom started with the city of Saba, after which it spread eastwards until
it encompassed Hadramaut and westwards until it included part of the eastern
coast of Africa. Many fortresses were constructed in the region until the empire
started to fade in 550 B.C.
The queen of Saba mentioned in Qur'aan was Bilqees according to Israelite
narrations and it is by this name that she is known in Islaamic historical texts.
The Ethiopians who claim to be descendants of Hadhrat Sulaymaan v and
Bilqees refer to her as Maakida in their language.
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The people of Saba (Sheba) worshipped the sun and regarded the sun to be the
highest god. However, the Qur'aan makes it clear that the queen repented and
accepted Allaah as her deity. The Qur'aan and Ahadeeth do not mention
whether Hadhrat Sulaymaan u married her or not. When someone asked the
renowned Muhaddith Hadhrat Ibn Uyaynah dildo, whether Hadhrat Sulaymaan u
married the queen of Saba, he replied that since the Qur'aan ended the story
with her words "I submit with Sulaymaan v to Allaah, the Rabb of the universe", we
need not delve any further into the subject.
The Muhaddith Ibn Asaakir al tao, has narrated from Hadhrat Ikramah ail das, that
Hadhrat Sulaymaan u did marry her and then send her back as governor over her
area.
Making Images and Sculptures
Describing the tasks that the Jinn accomplished for Hadhrat Sulaymaan v, the
Qur'aan states, "As he (Sulaymaan v) pleased, they (the Jinn) would construct for him
huge buildings, sculptures, dishes the size of dams and large pots which (were so heavy that
they) could not be moved from their place".259 Amongst the things they made for
Hadhrat Sulaymaan u were:
1. Mahaareeb, the plural of Mihraab is translated as 'huge buildings' and refers
to all tall structures, including the likes of fortresses, Masaajid and
monuments
2. Tamaatheel, the plural of Timthaal is translated as sculptures and may also
refer to images of both animate and inanimate objects. These may be made
of stone, clay, wood or any other material. Some historical reports indicate
that the throne of Hadhrat Sulaymaan u was decorated with images of birds
259
Surah Saba, verse 13.
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3. Jifaan, the plural of Jafnah is translated as dishes and refers mostly to water
containers
4. Jawaab, the plural of Jaabiya is translated as dams and may also refer to
ponds
5. Qudoor, the plural of Qidr is translated as pots
6. Raasiyaat, is translated as objects (pots in this case) that cannot be moved
from their place. This was because of their sheer size and weight because
they were carved from solid rock
Hadhrat Sulaymaan v required large utensils and pots because of the number of
guests he regularly entertained. It is said that he would have thousands of
guests at a time.
Some people suffering the effects of westernisation have used this verse to
prove the permissibility of images and sculptures of animate objects. They say
that it should be permissible because a great Nabi of Allaah had these made
without any objection stated in the Qur'aan. This deduction is flawed for the
following two reasons:
1. The word Timthaal refers to an image of something in nature, regardless of
whether it is animate or not. The Arabic dictionary Lisaanul Arab described it
as something made to resemble any of the creation of Allaah. The Tafseer
Kashaaf also states that it may represent something animate or inanimate.
Since the Qur'aan does not describe the images or sculptures, one cannot be
certain about what they were. They must have been images of decorative
inanimate objects such as flowers, sceneries, etc and not of humans and
animals
2. There are many authentic Ahadeeth confirming that creating images of
animate objects have been prohibited by Rasulullaah p. These Ahadeeth
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state that people creating these images are cursed by Allaah and will suffer
terrible punishment. Some of these Ahadeeth are:
· Hadhrat Abu Juhayfah t reports that Rasulullaah p cursed people who
create images
. Hadhrat Abdullaah bin Abbaas t reports that he heard Rasulullaah p say,
"Whoever creates an image in this world will be constrained to breathe
life into it on the Day of Qiyaamah, but will be unable to do so."260
. Hadhrat Abdullaah bin Mas'ood t reports that he heard Rasulullaah p
say that the people who will be punished most severely on the Day of
Qiyaamah will be those who created images261
· Hadhrat Abdullaah bin Umar t reports that Rasulullaah p said, "The
people who create images will be punished on the Day of Qiyaamah
when they will be told, 'Give life to that which you have created!""262
. Hadhrat Abu Zur'ah al , reports that he once accompanied Hadhrat Abu
Hurayrah t to a house where they saw a person making pictures.
Hadhrat Abu Hurayrah t remarked, "I have heard Rasulullaah p say that
Allaah says, 'Who can be a greater wrong-doer than the person who tries
to copy my creation? Let them try to create a single grain or a fly!"263
Narrations in Ahmed and Muslim add that this was the house of
Marwaan, who was the governor of Madinah
. Hadhrat Aa'isha wie dil (h) reports that Hadhrat Ummu Salamah Lie al data) and
Hadhrat Ummu Habeebah wie also, once described to Rasulullaah p the
pictures they saw in the churches in Abyssinia. To this, Rasulullaah p
260
Bukhaari.
261
Bukhaari.
262
Bukhaari.
263
Bukhaari.
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remarked, "It was common amongst those people to make places of
worship out of the graves of pious people and to make these pictures
there. These people will be the worst of creation in Allaah's sight on the
Day of Qiyaamah."264
. Hadhrat Ali t reports that Rasulullaah p was once attending a funeral
when he said, "Who will volunteer to patrol through Madinah and break
every idol he sees, level every grave he sees and destroy every picture he
sees?" A man volunteered, but soon lost courage and returned without
accomplishing the task out of fear for the people of Madinah. Hadhrat
Ali t then volunteered and Rasulullaah p bade him to proceed. He
returned after a while and reported, "O Rasulullaah p! I have broken
every idol I saw, levelled every grave I saw and destroyed every picture I
saw." Rasulullaah p then said, "Whoever makes any of these things
henceforth has rejected that which Muhammad & has been sent with."265
. Hadhrat Sa'eed bun Abil Hasan al , reports that he was once with
Hadhrat Abdullaah bin Abbaas t when someone approached him and
asked, "O Ibn Abbaas! I make images by hand and earn my living
thereby. What is your opinion about this?" Hadhrat Abdullaah bin
Abbaas t replied, "I have heard Rasulullaah p say that Allaah will
continue punishing the person who creates images until he breathes life
into it." This made the man turn pale. Hadhrat Abdullaah bin Abbaas t
then said, "If you need to earn your living in this manner then create
images of trees or other inanimate objects."266
. Hadhrat Aa'isha wie dl h, reports, "I once bought a pillow that was
decorated with pictures. When Rasulullaah p returned home, he
remained standing at the door without entering. Noticing that he was
upset with something, I immediately said, 'O Allaah! I repent for any sin
that I may have committed.' Rasulullaah p asked, 'What type of a pillow
is this?' I replied, 'This pillow if for you to recline against'. Rasulullaah p
then remarked, 'The people who made those pictures will be punished
264 Bukhaari and Muslim.
265
Ahmed, Muslim and Nasa'ee.
266
Bukhaari and Muslim.
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on the Day of Qiyaamah and told to give life to the images they have
created.'267
. Hadhrat Aa'isha wal , also reports that she once hanged a curtain over
her door which was decorated with some pictures. When Rasulullaah p
returned home and he saw it, his face reddened and he immediately
removed the curtain. Thereafter, he said, "Amongst the people who will
receive the worst of punishments on the Day of Qiyaamah will be those
who try to create that which Allaah had created."268 Another narration
explains that the curtain had pictures of horses.269
· Hadhrat Abdullaah bin Umar t reports that Hadhrat Jibra'eel v once
promised to meet Rasulullaah p, but did not arrive. Concerned about his
absence, Rasulullaah p left the house to look for him. Rasulullaah p
found Hadhrat Jibra'eel v outside the house and asked why he did not
come in. Hadhrat Jibra'eel v replied, "We (angels) do not enter a house
in which there are pictures and dogs." Upon investigation, it was found
that there was a little puppy beneath the bed.270
Apart from these narrations quoted in the most authentic Ahadeeth
compilations of Bukhaari and Muslim, there are also many others found in
Ahmed, Abu Dawood, Nasa'ee, Tirmidhi, Ibn Maajah, Mu'atta, etc that
highlight the prohibition of making images. Hereunder we shall quote some
narrations from the lives of the Sahabah y:
. Hadhrat Umar t once said to the Christians, "We cannot enter your
churches because you have pictures in them."271
. It is reported that although Hadhrat Abdullaah bin Abbaas t performed
salaah in a church, he never performed salaah in a church that had
pictures in it272
267
Bukhaari and Muslim.
268
Bukhaari and Muslim.
269
Nasa'ee.
270
Bukhaari.
271
Bukhaari.
272
Bukhaari.
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. Hadhrat Ali t once said to his student Abul Hayyaaj Asadi al >, "Should I
not dispatch you on the duty Rasulullaah p sent me to accomplish? The
duty is that you destroy every statue you see, that you level to the
ground every grave that it raised and that you wipe out any picture you
may see."273
It is on account of these many Ahadeeth that the Ulema of the Ummah
unanimously agree that creating images and pictures of animate objects is
not only Haraam, but a very serious sin. It represents an attempt to copy the
creation of Allaah, which anger Him. This is the opinion of eminent scholars
such as Imaam Maalik , Imam Abu Hanerfah , Imam Sufyan Thowri
also , Hadhrat Ibn Seereen , Hadhrat Sa'eed bin Jubay , Hadhrat Salim
bin Abdullah , Hadhrat Hadhrat Ikrama bin Khalid , and many others.
More details can be sourced in Fat'hul Baari (Vol.10 Pg.300), Umdatul Qaari
and Imaam Nawawi dil was's commentary of Muslim (Vol.14 Pg.81). This
discussion makes it evident that there is no difference of opinion amongst
the scholars on this matter and this will not change by the opinions of
anyone else.
Addressing some Misconceptions
1. Some people draw a distinction between creating images and photography,
saying that photography is not the same because it is merely a reflection of
the original printed on paper. The say that it is the same as a reflection in a
mirror.
Such people are grossly mistaken because the Shari'ah does not distinguish
between the different means of creating images. Therefore, hand drawn
273
'Muslim and Nasa'ee.
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images and photographs have the same status in Islaam, regardless of the
manner by which it was created. Both are regarded as images. In fact, the
photograph is more worthy of being called an image or a picture than hand
drawn images because they are closer in semblance to the original. The
difference is not whether one can be called an image or not, but only in the
manner of creation. The photograph will therefore also be classified as an
image and the creator of the photograph will also be guilty of the sin of
image creation.
Likening the photograph to a reflection is an argument that does not make
sense to anyone since a reflection is just a reflection and nothing else. Never
does anyone refer to a reflection as a photograph or vice versa. This does
not even happen casually. How foolish is this ploy to disregard the explicit
prohibition of the Qur'aan and Ahadeeth!
2. Another common misconception is that image making has been prohibited in
the Shari'ah only because it eventually leads to idol worship. Therefore,
people argue, the prohibition will cease to apply when this fear is absent.
This is an erroneous belief since the Qur'aan and Ahadeeth do not hinge the
prohibition upon this fear.
In fact, even if this argument is deeded viable, one only needs to see how
rampant idolatry is in this world to note that this fear is almost a reality.
Eastern countries are drowning in idol worship and even the Christians are
steeped in it, judging by the many statues of Jesus and Mary that they
idolise. Idol worship is so widespread in the world today that even the
Muslims are not safe from it. How can one then say that there is no fear of
idol worship?
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3. Another common misconception is that only such pictures are forbidden that
are related to idol worship. People who believe this say that pictures that are
intended for amusement and as remembrance are therefore not Haraam.
Such people seem to believe that Allaah and His Rasool p have left mankind
to decide the definition of Halaal and Haraam. They think that man has the
prerogative of deciding what he wants to declare Halaal and Haraam. It is
preposterous beliefs like these that erode the very foundations of the
Shari'ah.
After believing in Allaah and Rasulullaah p, it is the duty of every Mu'min to
adhere to the directives issued by Allaah and Rasulullaah p and not to accept
only what they fathom as good and disregard what does not appeal to them.
Such people need to consider the fact that creating images leads not only to
idol worship, but to many other evils.
Some of the Harms of Picture Making
The trend of following carnal passions had played a tremendous role in
promoting imagery. The pornographic industry is a stark example of this fact.
The graphic nudity that is splashed on billboards all over the world is another
example of the harms that is created by creating images. With the aid of these
images, immorality and nudity have permeated the hearts of common man and
the harms of this are not veiled to anyone.
Images are used as propaganda machines to stir enmity and hatred between
nations and to influence the minds of people to commit sin. It is all too evident in
today's times to see that imagery has not been prohibited in the Shari'ah only to
guard against idol worship.
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There are some people who cite the examples of some innocent pictures and
then claim that since they are harmless, it will be permissible to make pictures.
These people have either forgotten or duped into forgetting that the directive
given b Rasulullaah p in this regard is not temporary or superficial, but
comprehensive and explicit. The harms are evident. Furthermore, as Muslims we
are constrained to follow the clear directives of the Shari'ah and not question or
criticise them.
Another reason for the prohibition is that creating the forms of animate objects
is the prerogative of Allaah, Who is the Creator and Fashioner of forms. Allaah
has created the multitudes of creation without any two species being alike. He
has even created many forms and types within a species and within
subcategories of a species. No one else has the ability to create as Allaah does.
When a person creates an image or sculpture in the semblance of Allaah's
creation, it is as if he is claiming to do as Allaah does. As a result, he will be
challenged to complete the task and breathe life into it as well on the Day of
Qiyaamah. This is, of course, impossible.
One may consult one's Ulema further with regard to further details.
An Intelligent Creature
The incident concerning Hadhrat Sulaymaan v in the Valley of Ants highlights the
fact that even the tiniest of creatures have some intelligence. It will therefore be
wrong to believe that the insects and animals have no intelligence whatsoever.
In fact, the research of etymologists reveals that creatures such as ants do
possess profound intelligence, judging by their organisational, constructional and
other skills.
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In fact, Hadhrat Ibn Atiyya dildo, had stated that ants have sound intellect, with an
advanced and acute sense of smell that allows them to smell an object upon the
ground when they are beneath. They also split any seed they are storing into two
parts so that it does not sprout while they have it in storage for the winter
months. 274
Although the ant appears to be just a simple and humble creature, it is extremely
hard-working and will never be found sitting idle. Experts have pointed out that
ants are very similar to man in the following respects:
. They have servants
. They rear other creatures for their food and benefit
. They have armies to fend off enemies
. They practice agriculture
. After harvesting their produce, they store them in special facilities for
protection
The creature that the ants rear are a type of worm, from which they derive a
liquid they use to feed their young. In fact, there is a type of ant in Australia that
even feeds its honey-like liquid to other ants in the colony. These ants hang on
the walls within the nest since they are too heavy to move with the loads of
liquid they carry within their bellies. When the worker ants get hungry, they
approach these ants and get their food from them.
The ants also guard their stores of food very carefully. If the stores happen to get
wet and are in danger of decaying, the ants will collectively carry the food to the
ground to dry in the sun.
274 Qurtubi.
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These are just glimpses of the amazing life Allaah has created, which tell volumes
of His tremendous power. All praise belongs to Allaah Who is the Best of
Creators.
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Sayyiduna Ayod V
Hadbrat Ayod U in the Qur'an
Hadhrat Ayyoob v is mentioned in four Surahs of the Qur'aan:
1. Surah Nisaa: verse 163
2. Surah An'aam: verse 84
3. Surah Ambiyaa pul : Verses 83, 84
4. Surah Saad: verses 41-44
Although the first two of these Surahs only mention his name, the other two
mention brief details about the fact that he experienced gruelling tests.
However, despite facing calamities of all types, he never complained to Allaah
and bore everything with utmost patience. Allaah then enshrouded him with His
mercy and alleviated all his hardships. Praising him in the Qur'aan, Allaah says,
"What a fine slave! He was certainly penitent".275
Introduction
There are two primary sources from which we receive information about the
nation of Hadhrat Ayyoob v and the period during which he was sent as a Nabi.
These are (1) the Torah and (2) ancient historical texts. These details are not
mentioned in the Qur'aan or in authentic Ahadeeth since these do not form part
of the essential lessons that the Qur'aan strives to relate. The Qur'aan relates the
accounts of the Ambiyaa place to offer advices, admonitions and their message.
275 Surah Saad, verse 44.
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Of course, we will provide some historical background to the incidents related in
the Qur'aan since these also have their benefits.
Books of history cite the name of Hadhrat Ayyoob v as Yubaab. Researchers
maintain that this was another name by which he was known. Some say that this
is the Hebrew equivalent of the Arabic Ayyoob. Hadhrat Moulana Aazaad ail daa, has
written that Hadhrat Ayyoob v was from the progeny Yaqtaan and was a
contemporary of either Hadhrat Ibraheem v, Hadhrat Is'haaq v or Hadhrat
Ya'qoob v. Scholars of the Torah believe that Hadhrat Ayyoob v was Arab. The
historian Ibn Asaakir has written that Hadhrat Ayyoob v lived close to the time of
Hadhrat Ibraheem v and was a contemporary of Hadhrat Loot v who followed
the Shari'ah of Hadhrat Ibraheem 0.276 The Egyptian historian Ibn Najjaar has
written that Hadhrat Ayyoob v lived 100 years before Hadhrat Ibraheem v.
And Allaah knows best.
Ibn Asaakir writes that Hadhrat Ayyoob u was the son of Hadhrat Loot U's
daughter, while Qaadhi Baydaawi dlwas, stated that Hadhrat Ayyoob u was the son
of Hadhrat Ya'qoob v's daughter Layya or the great grandson of Hadhrat Yusuf v
(grandson of Hadhrat Yusuf v's son Ifraaheem from his daughter Rahmah). This
seems to be the opinion of Imaam Bukhaari al das, as well because he speaks of
Hadhrat Ayyoob v after Hadhrat Yusuf v in his chapter concerning the Ambiyaa
pull (which is before he speaks of Hadhrat Moosa v).
What all scholars agree upon is that Hadhrat Ayyoob v was Arab and that he
lived between the periods of Hadhrat Ya'qoob v and Hadhrat Moosa v.
276 Fat'hul Baari (Vol.6 Pg.326).
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The Patience of Hadbrat Ayool V
Although the Qur'aan does not furnish details about the life of Hadhrat Ayyoob
0, it makes the point very clear that he was a Nabi of Allaah and had been one
blessed with tremendous wealth and many children. However, he was tested by
the loss of everything he possessed, together with utter loss of health as well.
However, he continued to be grateful to Allaah and never complained. The most
he uttered concerning his adversities was, "Difficulty has certainly afflicted me and
You are the Most Merciful of those who show mercy (so remove my difficulty by Your
mercy)" .277 So much was his regard for Allaah that he did not even attribute his
difficulties to Allaah.
Allaah eventually instructed him to strike his foot on the ground and to bath in
the water that gushed forth from the spot. This restored his health, after which
Allaah replaced all that he possessed and gave him even more on account of his
perseverance. His story of patience and gratitude became proverbial and is a
sterling lesson for all to come until the Day of Qiyaamah.
Allaah says, "(After curing him from the disease,) We gifted him with his family and as many
of them in addition (twice as many), as a mercy from Us and a reminder for people of
intelligence (to remind them that Allaah rewards the patient ones and restores their losses)" .278
According to Mufassireen such as Ibn Katheer als, Hasan , and Qatada i)
Allaah brought back to life everything of his that had died and restored what he
had together with more of the same. Others like Imaam Raazi ail das, and Ibn
Hayyaan al way are of the opinion that Allaah replaced him with double of what he
had without bringing back was had been lost. Nonetheless, both interpretations
fit the words of the verse.
277 Surah Ambiyaa Dull ale, verse 83.
278
Surah Saad, verse 43.
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