Indexed OCR Text

519
Surah Al-Furqan : 25 : 63 - 77
What is alluded here is that the righteous servants of God do not care
about correcting themselves only, but also take care of the virtuous
actions of their children and spouse, and keep trying for their
improvement, and it is a part of their efforts that they pray Allah to make
them take the right path. The second sentence of this verse says Ler,
CungAll (and make us heads of the God-fearing - 25:74) Apparently this is
a prayer for getting a high status and a source of pride, which is
forbidden by other injunctions of the Holy Qur'an. The Qur'an says at
another place" تِلُكَ الدَّارُ الْآخِرةُ نَجْعَلُهَا لِلَّذِيْنَ لاَ يُرِيُدُوْنَ عُلُوًّا فِى الْأَرْضِ وَلاَ فَسَادًا that is "As
for that ultimate Abode (the Hereafter), We assign it to those who intend
neither haughtiness on earth nor mischief (28:83). And the (best) end is for
the God-fearing - 28:83". Hence, some scholars have commented about this
sentence of the verse that everyone is the head or Imam of his family.
Thus, if his family members become God fearing, he will automatically be
their head or Imam. Therefore, the final outcome is that prayer was not
meant for personal aggrandizement, but for the family members to follow
the right path. Ibrahim Nakhai Ju Ul >, has also explained about this
verse that the prayer contained in it is not meant for a high position or
authority for oneself but to request the grant of such a disposition that
people try to emulate it in religious deeds and actions, and that it be of
benefit to others and thus might fetch the praying people some of its
reward. And Sayyidna Makhul Shami رحمه الله تعالى has elucidated that the
purpose of the prayer is to implore an exalted status of God consciousness
that even the God fearing people may also draw inspiration to follow that.
Qurtubi has narrated both these explanations and then commented that
the net outcome of both is the same, that the desire for an elated position
or high office in religious affairs for attaining reward in the Hereafter is
not improper; rather it is allowed. On the other hand in verse 'e 5,42
(who intend neither haughtiness - 28:83) the desire and search for worldly
exaltation and authority has been condemned. Here the description
about the main traits of 'Ibad-ur-Rahman or the perfect believers has
been completed. Now their rewards and degrees of exaltation in the
Hereafter are related.
(75 - Such people will be rewarded with the high place) أُولَئِكَ يُجْزَوُنَ الْغُرُفَةَ
The literal meaning of Je (ghrfah) is upper story. The righteous people
having special closeness to Allah will be given high chambers in Paradise

520
Surah Al-Furqan : 25 : 63 - 77
which will look like stars to common people. (al-Bukhari, Muslim, Mazhari)
It is narrated in Musnad of Ahmad, Bayhaqi, Tirmidhi and Hakim on
the authority of Sayyidna Abu Malik al-Ash'ari that the Holy Prophet
said "In Paradise there will be such upper Houses that their interior could
be seen from outside and the exterior from inside". Şahabah inquired
from him as to who will live in them. Then he zy replied "Those who keep
their speech clean and soft, greet every Muslim, feed the poor, and offer
Tahajjud prayers at night when others are sleeping." (Mazhari)
And will be received therein with prayers of their) وَيُلَقِّوُنَ فِيُهَا تَحِيَّةً وَسَلْمًا
eternal life and peace - 25:75). That is beside other boons of Paradise they
will have the honour that angels will greet and felicitate them.
Upto this point the traits and deeds of the sincere believers and their
rewards and recompense were described. Then in the last verse the
infidels and disbelievers have been warned again of the chastisement on
which the Surah is concluded.
Say (O Prophet) My Lord will never care) قُلُ مَا يَعْبَؤُا بِكُمْ رَبِىُ لَوْلاَ دُعَاؤُكُمْ
about you, if you will not invoke Him - 25:77). Different versions are given
in the interpretation of this verse, but the one given in the text above is
the simplest and straight forward; that is you would have no value or
importance before God if you do not call Him and pray to Him. It is
because the very purpose of man's creation is that he should worship
Allah as mentioned in the verse وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلاَّ لِيَعْبُدُون (I have not
created Jinn and mankind except to worship Me - 51:56). After declaring
the principle that man has no value and importance without worship, the
infidels and disbelievers are addressed: aa that is "since you have
فَسَوُفَ يَكُونَ لِزَامًا ".belied (the truth)" you are of no consequence before Him
(the punishment will be inseparable from you - 77). That is now this
rejection and disbelief have become an integral part of your being and
will keep clinging to you until you are thrown in the Fire of Hell forever.
Alhamdulillah
The Commentary on
Surah Al-Furqan
Ends here.

523
Surah Ash-Shu'ara' : 26 : 1 - 9
Surah Ash-Shu'ara'
(The Poets)
Surah Ash-Shu'ara' was revealed in Makkah and it has 227 Verses and 11 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 9
طسَمّ ﴿١) تِلْكَ أيْتُ الْكِتْبِ الْمُبِيْنِ ﴿٢﴾ لَعَلَّكَ بَاخِعٌ نَّفْسَكَ الّ
يَكُونُوا مُؤْمِنِينَ ﴿٢﴾ إِنْ نَّشَأْ نُنَزِّلْ عَلَيْهِمْ مِّنَ السَّمَآءِ آيَةً فَظَلَّتُ
أَعْنَاقُهُمُ لَهَا لحُضِعِيْنَ ﴿٤﴾ وَمَا يَأتِيُهِمُ مِّنُ ذِكْرٍ مِّنَ الرَّحُمْنِ
مُحْدَثٍ إِلاَّ كَانُوا عَنْهُ مُعْرِضِيْنَ ﴿٥﴾ فَقَدُ كَذِّبُوا فَسَيَأْتِيُهِمْ أَنْبُوا مَا
كَانُوا بِهِ يَسْتَهُزِءُونَ ﴿٢﴾ أَوَلَمْ يَرَوْا إِلَى الْأَرْضِ كُمْ أَنْبَتْنَا فِيهَا مِنْ
كُلِّ زَوْجٍ كُرِيٍُ ﴿٧﴾ إِنَّ فِىُ ذلِكَ لَايَّةٌ وَمَا كَانَ أَكْثَرُهُمْ مُّؤْ مِنِيْنَ
﴿٨﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿٤﴾
Ța sin mim. [1] These are the verses of the manifest
Book. [2] Seemingly you are going to let yourself
collapse in grief because they do not believe. [3] If We so
will, We can send down to them a sign from the sky
before which their necks will stay bent in submission.
[4] And there comes to them no new message from the
Rahman, but they become averse to it. [5] Thus they
rejected (the Truth); so soon will come to them the real
descriptions of what they used to ridicule. [6] Have they
not looked at the earth, how many of the noble pairs (of
vegetation) We have caused to grow therein? [7] Surely,
in this there is a sign, and most of them are not to

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Surah Ash-Shu'ara' : 26 : 1 - 9
believe [8] And surely your Lord is the Mighty, the
Merciful. [9]
Commentary
Seemingly you are going to let yourself collapse in grief) لَعَلَّكَ بَاخِعٌ نَّفْسَكَ
- 26:3). The word =4 (bakhi')is derived from ~ (bakh')which means to
reach up to Bikha', an artery of the neck, while slaughtering. In this
verse baki' is used in the sense of putting oneself into trouble and toil.
'Allamah 'Askari has said, 'Although at such places the sentence appears
to be informative but in fact it means to prohibit or prevent'. What it
conveys is that, 'O Messenger, do not be so despondent because of your
people's disbelief and rejection of Islam that you cause yourself to
collapse'. One learns from this verse that even if it is apparent that a
disbeliever would not convert to Islam, still it is not right to stop preaching
to him. The second thing one learns is that the efforts one makes for a
certain objective must be balanced and moderate, and if someone is
adamant not to be guided to the right path, one should not be
over-grieved.
إِنُ نَّشَأْ نُنَزِّلُ عَلَيْهِمُ مِّنَ السَّمَآءِ آيَةً فَظَلَّتُ أَعْنَاقُهُمْ لَهَا حُضِعِيْنَ
If We so will, We can send down to them a sign from the sky
before which their necks will stay bent in submission. - 26:4
Allamah Zamakhshari has explained that the real intent of the text is
to say that the disbelievers themselves will stay in submission, but the act
of submission is attributed in the verse to their "necks", so that the initial
object of submission is pinpointed, because yielding or bowing in humility
initially appears on the neck. The substance of the message of this verse is
that Allah Ta'ala also has full authority and control to evince any sign of
His Oneness and Omnipotence which brings forth the religious
injunctions and the Divine Truth in such a self-evident manner that no
one would have the ability to reject it. But the wisdom demands that these
injunctions and the understanding of God are not made self-evident but
remain visionary, so that they are dependent on deliberations and
pondering. This pondering and deliberation is actually the test of man on
which the reward and punishment is adjudged. Acceptance of self-evident
things is a natural and involuntary phenomenon which lacks the quality
of deliberate obedience. (Qurțubi)

525
Surah Ash-Shu'ara' : 26 : 10 - 33
.zawj) literally means a pair) زَّوُج noble pair - 26:7). The word) زَوُجِ كَرِيمٍ
That is why man and woman, and male and female are called Zawj.
Many species of trees have male and female among them. On this basis
they can also be called Zawj (a)). Sometimes the word Zawj is also used
for a special kind. On the basis of this meaning all species of trees can be
called Zawj. The meaning of Karim is a nice and favourite thing.
Verses 10 - 33
وَإِذْ نَادَى رَبُّكَ مُؤْسَّى أَنِ اثْتِ الْقَوْمَ الظُّلِمِيْنَ ﴿٢﴾ قَوْمَ فِرُعَوْنَُ
اَلاَ يَتَّقُونَ ﴿١١﴾ قَالَ رَبِّ إِّىَّ أَخَافُ أَنْ يُكَذِّبُوُنِ ﴿١٣﴾ وَيَضِيُقُ
صَدْرِىُ وَلاَ يَنْطَلِقُ لِسَانِىُ فَأَرْسِلُ إِلَى هُرُونَ ﴿١٣﴾ وَلَهُمْ عَلَىَّ
ذَنُبٌّ فَأَخَافُ أَنْ يَّقْتُلُونِ ﴿٢٤﴾ قَالَ كُلاًّ فَاذْهَبَا بِيِنَآ إِنَّا مَعَكُمُ
مُّسْتَمِعُونَ ﴿١٥﴾ فَأْتِيَا فِرُعَوْنَ فَقُوْلًا إِنَّا رَسُولُ رَبِّ الْغَلَمِيْنَ ﴿٢﴾
أَنْ أَرْسِلْ مَعَنَا بَنِىِّ إِسْرَآءٍ يُلَ ﴿١٦﴾ قَالَ الَمُ نُرَبِّكَ فِيْنَا وَلِيْدًا وَّلَبِثْتَ
فِيْنَا مِنْ عُمُرٍكَ سِنِينَ ﴿١٨﴾ وَفَعَلْتَ فَعُلَتَكَ الَّتِىُ فَعَلْتَ وَأَنْتَ مِنَ
الْكُفِرِينَ ﴿١٩﴾ قَالَ فَعَلْتُهَا إِذْا وَّأَنَا مِنَ الضَّالِّينَ ﴿.ٌ﴾ فَفَرَرْتُ
مِنْكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِىْ رَبِّىُ حُكْمًا وَ جَعَلَنِىُ مِنَ الْمُرُسَلِيْنَ
﴿٢١﴾ وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَىَّ أَنْ عَبِّدُتَّ بَنِىَّ إِسْرَآءٍ يُلَ ﴿٢﴾﴾ قَالَ
فِرُعَوُنُ وَمَا رَبُّ الْغَلَمِيْنَ ﴿٢٢ٌ﴾ قَالَ رَبُّ السَّمْوَاتِ وَالْأَرْضِ وَمَا
بَيْنَهُمَاء إِنْ كُنْتُمُ مُّوُقِنِيْنَ ﴿٢٤﴾ قَالَ لِمَنْ حَوْلَة ◌َلاَتَسْتَمِعُونَ ﴿٢٥﴾
قَالَ رَبُّكُمْ وَرَبُّ أَبَائِكُمُ الْأَوَّلِينَ ﴿٢٦﴾ قَالَ إِنَّ رَسُوْلَكُمُ الَّذِىّ
أُرْسِلَ إِلَيْكُمْ لَمَجُنُوْنٌ ﴿٢٧﴾ قَال رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا
بَيْنَهُمَاءُ إِنْ كُنْتُمْ تَعْقِلُونَ ﴿٢٨﴾ قَالَ لَئِنِ أَتَّخَذُتَ إِلَهَا غَيْرِىُ
لَأَ جْعَلَنَّكَ مِنَ الْمَسْجُوُنِيْنَ ﴿٢٩﴾ قَالَ أَوَلَوُ جِئْتُكَ بِشَىْءٍ مُّبِيْنٍ

526
Surah Ash-Shu'ara' : 26 : 10 - 33
(٢َ﴾ قَالَ فَأْتِ بِةٍ إِنْ كُنْتَ مِنَ الصُّدِقِيْنَ ﴿٣١﴾ فَاَلْقَى عَصَاهُ فَإِذَا
هِىَ ثُعْبَانٌ مُّبِيْنٌ ﴿٤﴾ وَنَزَعَ يَدَه فَإِذَا هِىَ بَيْضَاءُ لِلنَّظِرِينَ (٢)
And (remember) when your Lord called Musa saying, "Go
to the transgressing people, [10] the people of Fir'aun (the
Pharaoh). Do they not fear Allah?" [11] He (Musa) said,
"My Lord, I fear they will belie me. [12] And my heart gets
straitened and my tongue is not fluent; so send for
Harun. [13] And they have (made) a charge of offence
against me and I fear they will kill me;" [14] He (Allah)
said, "Never! So go, both of you, with Our signs. We are
with you, listening. [15] So, the two of you reach the
Fir'aun and say, 'We both are messengers of the Lord of
all the worlds, [16] (sent with the message) that you must
send the children of Isra'il with us". [17]
He (the Pharaoh) said, "Did we not nourish you among us
as a child? And you remained among us for years, [18] and
you did that deed of yours which you did while you were
among the ungrateful. [19] He said, "I did that at that time
when I was one of the unaware people. [20] Then I fled
from you when I feared you. Thereafter my Lord granted
wisdom to me and made me among the messengers. [21]
And this is the favor with which you are obliging me -
that you have enslaved the children of Isra'il." [22] The
Pharaoh said, "And what is the Lord of the worlds?" [23]
He (Musa) said, "Lord of the heavens and the earth and
whatever there is between them, if you are to believe" [24]
He (the Pharaoh) said to those around him, "Are you not
hearing?" [25] He (Musa) said, "Your Lord and the Lord of
your early forefathers" [26] He (the Pharaoh) said, "Your
messenger who is sent to you is a mad man indeed." [27]
He (Musa) said, "Lord of the East and the West and
whatever there is between them, if you are to
understand" [28] He (the Pharaoh) said, "If you take to a
God other than me, I will certainly put you among those
imprisoned." [29] He (Musa) said "Will you (do this) even if
I bring to you something evident?" [30] He said, "Then
bring it, if you are one of the truthful." [31] So, he threw
down his staff, and in no time it was a serpent, clearly
visible, [32] and he drew out his hand, and right then it
was a white light to the onlookers. [33]

527
Surah Ash-Shu'ara' : 26 : 10 - 33
Commentary
Request for favourable conditions for obedience is not
tantamount to making excuses
قَالَ رَبِّ إِنِّىَّ أَخَافُ أَنْ يُكَذِّبُوْنِ ﴿١٢﴾ وَيَضِيُقُ صَدْرِىُ وَلاَ يَنْطَلِقُ لِسَانِىُ فَاَرْسِلُ إِلى
هُرُونَ ﴿١٣﴾ وَلَهُمُ عَلَىَّ ذَنْبٌ فَأَ خَافُ أَنْ يَّقْتُلُوُنِ ﴿١٤)
He (Musa) said, "My Lord, I fear they will belie me. [12] And my
heart gets straitened and my tongue is not fluent; so send for
Harun. [13] And they have a charge of offence against me and I
fear they will kill me;" [14]
This verse indicates that Sayyidna Musa Mal requested Allah to
provide him with some resources to help them in carrying out his mission.
It leads to the principle that so far as the objective is to obey Allah's
command, praying for some helping resources cannot be regarded as
seeking ruses and excuses to escape from the required act. The request of
Sayyidna Musa Mal was only to facilitate the implementation of Allah's
command which is quite lawful.
The meaning of the word dalal used for Sayyidna Musa
قَالَ فَعَلْتُهَا إِذَا وَّأَنَا مِنَ الضَّالِّيْنَ
He said, "I did that at that time when I was one of the unaware
people. (26:20)
This was the answer of Musa Scel to the objection of the Pharaoh that
Musa 9 had killed an Egyptian. The gist of the answer is that it was
not a deliberate murder; in fact the Egyptian was killed by mistake,
because Musa 9 had only struck him with a blow which, by accident,
caused his death. The word used, by the present verse, for this mistake is
derived from Jul. (dalal) which is commonly used for intentional error.
But the word is also used for 'unawareness' (which includes unintentional
mistakes) It is this meaning that is intended here. This interpretation is
. رحمهم الله تعالى supported by Qatadah and Ibn Zaid
It is impossible for man to comprehend fully the entity and
reality of the magnificence of Allah Ta'ala
قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعُلَمِيْنَ
Pharaoh said, "And what is the Lord of the worlds?" (26:23)

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Surah Ash-Shu'ara' : 26 : 10 - 33
This verse proves that it is not possible to know the exact reality of
Allah's Being. Since the Pharaoh had asked a question regarding Allah
Ta'ala's intrinsic-self and reality, Sayyidna Musa SCH instead of giving a
direct answer to his query, described the attributes of Allah Ta'ala in
reply. He hinted in his reply that it is not possible for a man to perceive
the essence and reality of Allah Ta'ala. Hence, it was a futile question.
(Rūḥ)
أَنْ أَرْسِلُ مَعَنَا بَنِىِّ إِسْرَآءِ يُلَ
That you must send the children of Isra'il with us". (26:17)
Bani Isra'il were the residents of Syria. They wanted to go back to
their land but the Pharaoh would not let them. This way four hundred
years had passed and they were living in his bondage like slaves. At that
time they were six hundred and thirty thousand in number. Sayyidna
Musa SKA when presented the message of Truth to the Pharaoh, he also
asked him to stop all the cruelties he had perpetrated over Bani Isra'il and
to let them go to their homeland. (Qurtubi)
An example of prophetic dialectic
Discussion and debate among two different persons or group of people
having divergent views has been in vogue since the time immemorial.
Such debates are called .L& munazarah (dialectics) in conventional
terms. But such dialectics have been reduced to a game of win or lose.
People regard the outcome of dialectics should be to come out winner,
even though one knows that he is on the wrong. Despite the knowledge of
being on the wrong one must keep on pressing his point of view, and use
the intelligence to throw in all sorts of arguments to prove his point as
correct. Similarly, even if the opponents point is correct, it must be
rejected with full force. In contrast to this attitude Islam has given a
middle of the road stance, and set out its rules and regulations, thus
making it a useful tool for preaching and reform.
A simple example of this can be seen in the above verses. When
Sayyidna Musa and Harun (>JI +le conveyed the invitation of Truth to
the mighty the Pharaoh, who was claimant of being god, in his court, he
began the opposing conversation with two questions relating to the person
of Musa's &del . When a sharp opponent is not properly equipped with the

529
Surah Ash-Shu'ara' : 26 : 10 - 33
correct arguments, he normally tries to switch the conversation towards
the person of the addressee in order to find faults with him. This tactic is
employed to embarrass the opponent and to make him look small before
the audience. Hence, the Pharaoh also came out with two such points.
First, 'We have brought you up in our household and have done so many
favours to you. So, how can you have the face to speak before us.' Second,
'You have killed an Egyptian for no fault of his. This is not only cruelty
but also ingratitude toward those among whom you are raised to your
manhood. You have killed one from among us.' Now see the prophetic
reply of Sayyidna Musa KA and how he handled the two subjects. In the
first place he changed the sequence of the topics in that he brought up
the case of the Egyptian first which the Pharaoh had raised latter. The
wisdom in changing the sequence appears to be that in the Egyptian's
case there was a weakness on his part, but he preferred to take that first,
unlike present day tactics where one tries to avoid a direct reply to
confuse the issue. But he, being the messenger of Allah, had nothing to
hide, so while replying he accepted his weakness, and did not care at all
what people in the opposition would think on acceptance of his mistake,
and hence, might take it as acceptance of defeat. This course of action was
totally contrary to present day tactics when people try to mix up their
weakness in a manner that it is camouflaged.
Although Sayyidna Musa all had accepted his fault while replying
to the Pharaoh that it was his misjudgment when he hit the Egyptian
and as a result he died, yet he made it very clear that he did not intend to
kill him. His intention was right which unfortunately resulted in the
wrong. The purpose of his hitting the Egyptian was to prevent him from
harming the Isra'ili but in the process he died, which was not the
intention. This act of his, despite being wrong, does not conflict with his
claim to be a prophet or contradicts its veracity. So, he said 'that he
realized his mistake and left the city for the fear of being caught. Then
Allah was kind to him and honoured him with the prophethood.
Now the point to ponder is that at that time Musa Me could have
adopted the simple and straightforward course and have claimed that the
Egyptian deserved death, and would have charged him with such
accusations for which his killing was the right action. There was no one
present at the time of the incident, so no one could have contradicted him.

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Surah Ash-Shu'ara' : 26 : 34 - 51
Anyone else in his place would have certainly taken this course of action.
But here it was the resolute messenger of Allah who was the truth
personified and who regarded expression of truth and veracity and the
declaration of fact as his victory. He accepted his guilt in the packed court
of the foe and in doing that also countered any possibility of doubt on his
prophethood.
After that he turned to the second point regarding his upbringing in
the Pharaoh's house, upon which the Pharaoh had stressed to remind his
favour to him. Musa SEE asked him to ponder over his position as, being
an Israelite, he had no occasion to reach the royal place of the Pharaoh. It
was the cruelty of the Pharaoh that compelled the mother of Musa &call to
throw her baby into the river, then it was by chance that the Pharaoh
picked him up, and in reality it was a wise arrangement made by Allah,
that the child for the fear of whom the Pharaoh had slaughtered
thousands of children, was caused to be nourished by the same the
Pharaoh. But in any case, the real cause of his upbringing in the home of
the Pharaoh was the cruelty exercised by him against the Israelites. Musa
pointing out to this fact, invited the Pharaoh to ponder whether
this was really a favour with which he was obliging him. It is obvious that
this prophetic address left a positive and convincing impression on the
minds of people present there, and they were convinced that Musa el
was not the sort of person who would make excuses, and that he would
say nothing but the truth. After that when they saw the miracles, their
view was confirmed further. At that time although the Pharaoh did not
admit the truth, yet he was so overwhelmed and apprehensive that just
two persons without having the support of a third, would turn him and
his people out of their land and country.
This is what is known as God gifted awe of truth, veracity and reality.
The contentions and dialectics of Allah's messengers are also full of truth,
veracity and wishing well for the addressee. That is how they become so
appealing to people and convince the biggest defiant.
Verses 34 - 51
قَالَ لِلْمَلَاِحَوْلَةُ إِنَّ هَذَا لَسْحِرٌ عَلِيمٌ ﴿٤﴾﴾ يُرِيْدُ أَنْ يُخْرِجَكُمْ مِّنْ

531
Surah Ash-Shu'ara' : 26 : 34 - 51
اَرْضِكُمُ بِسِحْرِهٍ مُدُّ فَمَاذَا تَأْمُرُونَ ﴿٣٥﴾ قَالُوًا أَرْجِهُ وَأَخَاهُ وابْعَثُ
فى الْمَدَآئِنِ خشِرِيْنَ ﴿٦ٌ﴾ يَأْتُوُكَ بِكُلِّ سَخَّارٍ عَلِيْمٍ ﴿٣٧﴾ فَجُمِعَ
السَّحَرَةُ لِمِيْقَاتِ يَوْمٍ مَّعْلُوُمِ ﴿٢﴾ وَقِيْلَ لِلنَّاسِ هَلْ أَنْتُمُ
مُّجْتَمِعُونَ ﴿٢﴾ لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِنْ كَانُوْا هُمُ الْغِلِينَ ﴿٤﴾
فَلَمَّا جَاءَ السَّحَرَةُ قَالُوا لِفِرُعَوْنَ آَئِنَّ لَنَا لَجُرًا إِنْ كُنَّا نَحْنُ
الْغِلِينَ ﴿٤١﴾ قَالَ نَعَمُ وَإِنَّكُمْ إِذًا لَّمِنَ الْمُقَرَّبِيْنَ ﴿٢﴾ قَالَ لَهُمْ
مُوسَى الْقُوا مَآ أَنْتُمُ مُّلُقُونَ ﴿٤٣﴾ فَالْقَوْا حِبَالَهُمْ وَعِصِيَّهُمُ وَقَالُوا
بِعِزَّةِ فِرُعَوْنَ إِنَّا لَنَحْنُ الْغِلِبُونَ ﴿٤٤﴾ فَالْقِى مُوسَى عَصَاهُ فَإِذَا هِىَ
تَلْقَفُ مَا يَأْفِكُونَ ﴿٤٥)﴾ فَأُقِىَ السَّحَرَةُ سجِدِيْنَ ﴿٤﴾ قَالُوا أَمَنَّا
بِرَبِّ الْغُلَمِيْنَ ﴿٤٧﴾ رَبِّ مُوسَى وَهُرُونَ ﴿٤٨﴾ قَالَ أُمَنْتُمُ لَهُ، قَبْلَ
أَنْ أَذَنَ لَكُمْ " إِنَّهُ لَكَبِيْرُكُمُ الَّذِىُ عَلَّمَكُمُ السِّحُرَ فَلَسَوُفَ
تَعْلَمُوْنَ ا لَأُقَطِعَنَّ أَيْدِيَكُمُ وَأَرْجُلَكُمْ مِّنْ خِلاَفٍ وَّلَاُ وصَلَِّنَّكُمْ
اَجْمَعِيْنَ ﴿٤﴾ قَالُوا لاَضَيْرَ إِنَّ إِلَى رَبِنَا مُنْقَلِبُونَ ﴿٢°﴾ إِنَّا نَطْمَعُ أَنْ
يَّغْفِرَلَنَا رَبُّنَا خَطِيْنَا أَنْ كُنَّ أَوَّلَ الْمُؤْمِنِينَ ﴿٥١﴾
He (the Pharaoh) said to the chiefs around him "This
man is certainly an expert sorcerer". [34] He wants to
expel you from your land with his sorcery. So what do
you suggest?" [35] They said, "Leave him and his brother
alone for a while and send to the cities men to collect,
(36] so that they bring to you every highly expert
sorcerer." [37]
So the sorcerers were assembled for the appointed time
of a known day, [38] and it was said to the people,
"Would you assemble, [39] so that we may follow the
sorcerers if they are victorious?" [40] So, when the
sorcerers came, they said to the Pharaoh, "Will there
really be a reward for us, if we are the victorious?" [41]
He said, "Yes, and of course, you will then be among the

532
Surah Ash-Shu'ara' : 26 : 34 - 51
closer ones." [42]
Musa said to them, "Throw you down what you are to
throw." [43] So they threw down their ropes and their
staffs and said, "By the majesty of the Pharaoh we are
going to Prevail definitely." [44] Then Musa threw down
his staff, and in no time it started swallowing the
falsehood they invented. [45] So the sorcerers were made
(by the truth they saw) to fall down in prostration. [46]
They said, "We have believed in the Lord of the worlds,
[47] the Lord of Musa and Harun." [48]
He (the Pharaoh) said, "you believed in him before I
permit you. Surely, he (Musa) is the chief of you all who
has taught you sorcery. So you will soon know (your
fate). I will cut off your hands and feet from different
sides and will crucify you all together. [49] They said,
"There is no harm. We are to return to our Lord. [50] We
really hope that our Lord will forgive us our faults, as
we are the first of the believers." [51]
Commentary.
الْقُوامَآ أَنْتُمْ مُّلْقُوْنَ
Musa said to them, "Throw you down what you are to throw."
(26:43)
Sayyidna Musa Na said to the magicians You show the magic you
wish to show'. With a cursory look one might be inclined to think that
Sayyidna Musa &Cell ordered them to perform their magic. But with a
little deep thinking it becomes clear that actually it was not an order from
Sayyidna Musa dual to show magic, but the real intention was to
demonstrate the fallacy of magic. This demonstration was not possible
without the magic shown by them. Therefore, he asked them to show
their tricks or magic. It is exactly like a zindiq (an extreme heretic)is
asked to put forward his arguments, so that they may be countered. It is
obvious that such an invitation cannot be treated as an acceptance of
infidelity.
&& (By the majesty of the Pharaoh - 26:44). This was an
expression of pledge from the magicians, which was in vogue in the olden
times. It is unfortunate that similar oaths have now become common

533
Surah Ash-Shu'ara' : 26 : 52 - 68
among the Muslims as well, which are even more evil and vile, for
instance, 'by the king,' 'by the head of yours,' 'by the beard of yours,' 'by
the grave of your father' etc. It is not permitted to make an oath of this
nature under the Islamic law (because swearing in the name of someone
other than Allah is a sin). Rather, it will not be wrong to say that
swearing a true oath in this way is as much sinful as swearing a false
oath in the name of Allah. (Ruh)
قَالُوا لاَضَيْرَ إِنَّ إِلَى رَبِّنَا مُنْقَلِبُونَ
They said, "There is no harm. We are to return to our Lord.
(26:50)
When the Pharaoh threatened the magicians to kill them, and to cut
their limbs and to crucify them, the magicians replied rather indifferently,
the gist of their reply was, 'You do whatever you can. We shall lose
nothing. Even if we are killed we will go back to our Lord, where there is
nothing but comfort'.
It is worth noting here that the magicians who had involved all their
lives practicing the sinful sorcery and who believed in the Pharaoh's claim
to be a god, rather, used to worship him, pronounced faith in Allah before
that tyrant and despotic king and the entire nation. This was in itself
something most astonishing and courageous, but it was not just the
pronouncement of faith in Allah, but a demonstration of such deep
devotion as if they could see the Dooms Day and the Hereafter before
their eyes. The blessings and bounties of the Hereafter were within their
sight, for which they raised themselves over and above any punishment
or torment of this world, and said ◌ٍفَاقُضٍ مَآ أَنْتَ قَاض that is 'You do whatever
you are to do (20:72). We are not going back from our faith'. This in fact
was also a miracle of Sayyidna Musa &gal, which was no less than the
miracle of the staff and the luminous hand. Many incidents of similar
nature have also occurred with our Holy Prophet Eg. In one such incident
a drastic change had occurred in a seventy years old infidel in that within
a minute he not only converte to Islam, but was ready to lay down his
life to become a martyr.
Verses 52 - 68
وَأَوْحَيْنَآ إِلى مُوسَى أَنْ آَسُرٍ بِعِبَادِنَّ إِنَّكُمْ مُتَّبِعُونَ ﴿٢﴾ فَأَرْسَلَ

534
Surah Ash-Shu'ara' : 26 : 52 - 68
فِرُعَوْنُ فِى الْمَدَآئِنِ حشِرِينَ ﴿٥٣﴾ إِنَّ هُؤْلَاءِ لَشِرُذِمَةٌ قَلِيُلُوْنَ
﴿٤﴾ وَإِنَّهُمْ لَنَا لَغَائِظُونَ ﴿٥٥) وَإِنَّا لَجَمِيْعٌ حذِرُونَ ﴿٥٦)
فَأَخْرَجُنُهُمْ مِّنْ جَنّتٍ وَعُيُونٍ ﴿٥٧﴾ وَكُنُوْزٍ وَّمَقَامٍ كَرِيمٍ ﴿٠٨﴾
كَذلِكَ﴿ وَأَوْرَثْنَهَا بَنِىَّ إِسْرَآءٍ يُلَ ﴿٥٩﴾ فَتْبَعُوُهُمُ مُّشْرِقِيْنَ ﴿٦﴾
فَلَمَّا تَرَآءَ الْجَمْعَنِ قَالَ أَصُحبُ مُوُسّى إِنَّا لَمُدُرَكُونَ ﴿٢﴾ قَالَ
كَلاَّ" إِنَّ مَعِىَ رَبِّىُ سَيَهْدِيْنِ ﴿٦٢﴾ فَأَوْحَيْنَآ إِلى مُؤْسَّى أَن اضْرِبُ
بَعَصَاكَ الْبَحْرَ * فَانْقَلَقَ فَكَانَ كُلُّ فِرُقٍ كَالطَّوُدِ الْعَظِيمِ ﴿٢﴾ وَ
أَزْلَفْنَا ثَمَّ الْآخَرِيْنَ ﴿٩٤﴾ وَأَنْجَيْنَا مُوسَى وَمَنُ مَّعَهٌ أَجْمَعِيْنَ ﴿١٥﴾
ثُمَّ أَغْرَقْنَا الْآخَرِيْنَ ﴿٢﴾ إِنَّ فِىُ ذلِكَ لَآيَةً * وَمَا كَانَ أَكُثَرُهُمُ
مُّؤْمِنِينَ ﴿٦٧﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿٦٨﴾
And We revealed to Musa saying, "Make My slaves travel
at night. You will be pursued." [52] So the Pharaoh sent
into the cities (his) men to muster (people) [53] saying,
"These are a small band, [54] and indeed they are
enraging us, [55] and we are a host, well-armed." [56]
So We expelled them from gardens and springs [57] and
from treasures and a noble abode. [58] Thus it was. And
We made the children of Isra'il inherit all these. [59] So
they (the people of the Pharaoh) pursued them (the
people of Musa) at the time of sunrise. [60] And when
the two hosts saw each other, the companions of Musa
said, "Surely we are overtaken." [61] He said, "Never!
Indeed with me is my Lord. He will guide me." [62] So We
revealed to Musa saying, "Strike the sea with your
staff." So it was severed apart, and each part became
like a big mountain. [63] Then We brought others close
to that place. [64] And We saved Musa and all those with
him. [65] Then we drowned the others. [66] Surely, in
this there is a sign, and most of them are not to believe.
[67] And your Lord is the Mighty, the Merciful. [68]

535
Surah Ash-Shu'ara' : 26 : 52 - 68
Commentary
وَأَوْرَثُّنْهَا بَنِىّ إِسْرَآئِيْلَ
And We made the children of Isra'il inherit all these. [59]
Apparently it is elucidated in this verse that Bani Isra'il were made
the owners of all the material wealth and property left by the people of
the Pharaoh after their drowning. But there is a historical issue involved
in this statement. The issue is that many Qur'anic verses indicate the
Bani Isra'il did not return to Egypt after the drowning of the Pharaoh's
people. As a matter of fact they went back towards their original home,
the holy land of Syria. There they were commanded to fight (wage jihad)
with an infidel nation in order to enter their city. Bani Isra'il refused to
comply with this command, as a punishment of which the open plain
where they were camping was made a natural prison for them. They
could not come out of that plain and spent forty years over there. It was
in that place, which is also known as a valley of Țih (Sinai), where their
two prophets, Sayyidna Musa and Harun >JI Ale, died. Even after
these incidents it is not reported in the books of history that Bani Isra'il as
a nation or in collective form had entered Egypt, which might prove that
they had taken possession of the wealth and property of the Pharaoh's
people. Tafsir Ruh ul-Ma'ani has reproduced two explanations on the
authority of eminent commentators, Sayyidna Hasan and Qatadah se,
Surles. Sayyidna Hasan 480 has explained that the verse in question
does have a mention that Bani Isra'il were made the heirs of the property
of the Pharaoh's people, but it does not say that this had happened
immediately after the death of the Pharaoh. If the Bani Isra'il entered
Egypt some forty or fifty years after the incident of the valley of Țih,
there is no inconsistency in the verse. As for the argument that their
collective entry into Egypt is not proved historically, it is not worth taking
any notice, because the history of that period was written by Jews and
Christians and is full of distortions. There is absolutely no need for
interpreting the Qur'anic verse differently for bringing it in line with the
history, whose authenticity itself is questionable.
Sayyidna Qatadah 4.
has explained the situation in another way. He
says that although all the Qur'anic verses which have quoted this
incident, for instance, verses 128 and 137 of Surah Al-A'raf, 5 of Surah
Al-Qassas, 25 to 28 of Surah Ad-Dukhan, and the verse under reference

536
Surah Ash-Shu'ara' : 26 : 52 - 68
of Surah Ash-Shu'ara', invite the attention to the point that Bani Isra'il
were given the custody of that very wealth and property which the people
of the Pharaoh had left in Egypt, for which it was necessary for the Bani
Isra'il to return to Egypt to take possession. But all these verses can be
interpreted to mean that Bani Isra'il were given the wealth and property
equal and similar to that which was possessed by the Pharaoh's people.
For this it was not necessary that the same lands and wealth of Egypt are
given to Bani Isra'il. These bounties might have been granted in Syria.
This interpretation is more likely in the verse of Surah Al-A'raf where the
land possessed by Bani Isra'il is referred to by the words, الَّتِيُ بَارَكُنَا فِيُهَا (i.e.
the land blessed by Us) because the word Barakna is used for the land of
Syria in many verses of the Qur'an. Therefore, Sayyidna Qatadah
š has
opined that it is not correct to attribute Qur'anic verses toward something
which is in conflict with the history. The gist of the whole explanation is
that if it is established through proved facts that Bani Isra'il did not
occupy the land of Egypt at any time after the death of the Pharaoh, then
according to explanation of Sayyidna Qatadah
the land of Syria is
purported for the wealth and property which was granted to Bani Isra'il.
(Only God knows best)
قَالَ أَصُحِبُ مُوسَى إِنَّا لَمُدْرَكُونَ ﴿٦١﴾ قَالَ كَلاَّ إِنَّ مَعِىَ رَبِّىُ سَيَهْدِيْنٍ ﴿٦٢﴾
(The Companions of Musa said: "Surely we are overtaken." He
said, "Never! Indeed with me is my Lord. He will guide me -
26:61,62.
When the Pharaoh's army, which was in their pursuit, reached right
behind them, all the people of Bani Isra'il called out 'We are caught'. And
there was little doubt in their nabbing as the river was in front of them
and the Pharaoh's enormous army behind them. Sayyidna Musa Se
was fully aware of the situation, but his belief in the promise of Allah was
unshaken like a rock. He, therefore, replied firmly that they will never be
caught. The reasoning for this he gave ◌ِ62) إِنَّ مَعِىَ رَبِىُ سَيَهْدِين) "Indeed with me
is my Lord. He will guide me." Such are the moments for the test of faith,
when Sayyidna Musa & was not terror stricken at all, as if he was
seeing for himself the way out. Almost the same thing happened with
Holy Prophet
at the time of migration while hiding in the cave of
Thaur. The enemy had reached right at the opening of the cave in his
pursuit. In fact they were so close that they could have seen him if they

537
Surah Ash-Shu'ara' : 26 : 69 - 104
had looked down towards their toes. Sayyidna Abu Bakr
got alarmed
a little, but Holy Prophet said exactly the same thing لاَتَحْزَنُ إِنَّ اللّهَ مَعَنَا 'Do
not grieve, Allah is surely with us' (9:40). It is worth noting in the two
incidents that while Sayyidna Musa &Sa said to his Ummah in order to
console them إنَّ مَعِىَ رَبّى With me is my Lord', Holy Prophet
said to
Sayyidna Abu Bakr
in reply 'Allah is with us (two)'. It is a special
privilege of the Ummah of Muhammad
that his followers are also
honoured by the company of Allah when they are with their Rasul.
Verses 69 - 104
وَاتْلُ عَلَيْهِمُ نَبَ إِبْرِهِيُمَ ﴿٦٩﴾ إِذْ قَالَ لِاَبِيْهِ وَقَوْمِهِ مَا تَعْبُدُونَ ﴿٧٠﴾
قَالُوا نَعْبُدُ أَصْنَامًا فَنَظَلُّ لَهَا عُكِفِيْنَ ﴿٧١﴾ قَالَ هَلْ يَسْمَعُوْنَكُمْ
إِذْتَدْعُونَ ﴿٧٢) أَوْ يَنْفَعُوْنَكُمْ أَوْ يَضُرُّوُنَ ﴿٧٣﴾ قَالُوا بَلُ وَجَدْنَا أَبَاءَنَا
كَذَلِكَ يَفْعَلُونَ ﴿٧٤﴾ قَالَ أَفَرَءَيْتُمُ مَّاكُنْتُمُ تَعْبُدُوْنَ ﴿٥ٌ﴾ أَنْتُمْ
وَأَبَاؤُ كُمُ الْأَقْدَمُونَ (٧٦) فَإِنَّهُمْ عَدُوٌّ لِنَّ إِلَّ رَبَّ الْعَلَمِيْنَ ﴿١٧﴾
الَّذِىُ خَلَقَنِىُ فَهُوَ يَهْدِيْنٍ ﴿١٨) وَالَّذِىُ هُوَ يُطْعِمُنِىُ وَيُسْقِيْنِ ﴿٢﴾
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِيْنِ ﴿٨٧) وَالَّذِىُ يُمِيْتُنِى ثُمَّ يُحْيِيُنِ ﴿٨٦﴾
وَالَّذِىِّ أَطْمَعُ أَنْ يَّغْفِرَ لِى خَطِيْئَتِى يَوْمَ الدِّيْنِ ﴿٨٢﴾ رَبِّ هَبُ لِىُ
حُكْمًا وَ الْحِقْنِىُ بِالصُّلِحِيْنَ ﴿٨٢﴾ وَاجْعَلْ لِىُ لِسَانَ صِدْقٍ فِى
الْأَخِرِينَ ﴿٨٤﴾ وَاجْعَلْنِىُ مِنْ وَّرَثَّةٍ جَنَّةِ النَّعِيْمِ ﴿٨٥﴾ وَاغْفِرُ لِاَبِىّ
إِنَّهُ كَانَ مِنَ الضَّالِّينَ ﴿٨٦﴾ وَلاَ تُخْرِنِىُ يَوْمَ يُبْعَثُوْنَ ﴿٨٧﴾ يَوْمَ
لاَيَنْفَعُ مَالٌ وَّلَا بَنُوْنَ ﴿٨٨﴾ إِلاَّ مَنْ آتَى اللَّهَ بِقَلْبٍ سَلِيْمٍ ﴿١٩﴾
وَأَزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِيْنَ ﴿١٠﴾ وَيُرِّزَتِ الْجَحِيُمُ لِلْغُوِيْنَ ﴿٢﴾﴾
وَقِيْلَ لَهُمْ أَيْنَمَا كُنْتُمُ تَعْبُدُوْنَ ﴿١٢) مِنْ دُونِ اللهِ * هَلْ
يَنْصُرُوْنَكُمُ اَوْ يَنْتَصِرُونَ ﴿٢﴾﴾ فَكُبْكِبُوا فِيُهَا هُمُ وَالْغَاؤْنَ ﴿١٤﴾

538
Surah Ash-Shu'ara' : 26 : 69 - 104
وَجُنُودُ إِبْلِيْسَ أَجْمَعُونَ ﴿٩٥﴾ قَالُوا وَهُمْ فِيْهَا يَخْتَصِمُونَ ﴿٠١٢﴾
تَاللّهِ إِنْ كُنَّا لَفِىُ ضَلْلٍ مُّبِيْنٍ ﴿٠٧﴾ إِذْ نُسَوِّيْكُمُ بِرَبِّ الْغَلَمِيْنَ
﴿٩٨ ﴾ وَمَآ أَضَلَّنَا إِلَّ الْمُجْرِمُونَ ﴿٩٩﴾ فَمَا لَنَا مِنُ شَافِعِيْنَ ﴿١٠)
وَلَاَ صَدِيْقٍ حَمِيْمٍ ﴿١٠١﴾ فَلَوْاَنَّ لَنَا كَرَّةً فَنَكُوْنَ مِنَ الْمُؤْمِنِيْنَ
﴿١٠٢﴾ إِنَّ فِىُ ذُلِكَ لَايَةٌ * وَمَا كَانَ أَكْثَرُهُمْ مُّؤُ مِنِيْنَ ﴿١٠٣﴾ وَإِنَّ
ع
رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيْمُ ﴿١٠٤﴾
And recite before them the narrative of Ibrahim, [69]
when he said to his father and to his people, "What do
you worship?" [70] They said, "We worship idols, and
stay devoted to them." [71] He said, "Do they listen to
you when you call [72] (them) or do they bring benefit to
you or harm [73]?" They said, "No, but we have found our
fathers doing like this." [74] He said, "Have you then
ever considered what you have been worshipping, [75]
you and your ancient fathers, [76] they all are an enemy
to me, except the Lord of the worlds, [77] Who created
me, then guides me, [78] and Who feeds me and gives me
drink, [79] and when I become sick, He heals me, [80] and
who will make me die, then will give me life, [81] and
who, I hope, will forgive my fault on the Day of
Retribution. [82] O my Lord, give me wisdom and join
me with the righteous, [83] and destine for me a truthful
description among the next generations. [84] And make
me among those who will inherit the Garden of Bliss,
[85] and forgive my father. Indeed he was among those
who went astray. [86] And do not put me to disgrace on
the Day when all will be raised to life, [87] the Day
when neither wealth will be of any use (to any one) nor
sons, [88] except to one who will come to Allah with a
sound heart, [89] and the Paradise will be brought near
to the God-fearing [90] and the Hell will be fully
uncovered for the perverse, [91] and it will be said to
them, 'Where is that which you used to worship [92]
beside Allah? Can they help you or help themselves?'
[93] So they (their false gods) will be thrown on their
faces into it - they and the erring people [94] and the

539
Surah Ash-Shu'ara' : 26 : 69 - 104
entire army of Iblis, all together. [95] They will say
when they will be quarreling with each other, [96] 'By
Allah, we were in open error [97] when we used to
equate you with the Lord of the worlds, [98] and none
misguided us except the sinners. [99] Now we have
neither any intercessors [100] nor any true friend. [101]
Would that we have a chance to return whereby we
become among the believers'!" [102]
Surely, in this there is a sign, [103] and most of them are
not to believe. And your Lord is the Mighty, the
Merciful. [104]
Commentary
وَاجْعَلْ لِىُ لِسَانَ صِدْقٍ فِى الْآخِرِيُنَ
And destine for me a truthful description among the next
generations. (26:84)
The word ouJ (lisan, which literally means tongue) is used in this
verse in the sense of description and 'for me' means 'for my benefit. Thus
meaning of the prayer is 'O Allah, grant me such delectable ways and
nice signs that others may follow until the Dooms Day, and they
remember me with good words and nice attributes'. (Ibn Kathir and Ruh
al-Ma'ani) Allah Ta'ala has accepted the supplication of Sayyidna Ibrahim
El. All, including Jews, Christians and even the disbelievers of Makkah,
have feelings of love and affection for the creed of Ibrahim , and
attribute themselves to it. Although their ways are in conflict with those
of Sayyidna Ibrahim Cell, based on infidelity and polytheism, but they
claim to be following his ways. As for the Ummah of the Holy Prophet
the ,
they rightly claim to be on the ways of Ibrahim &CE, and feel proud of it.
Love for being praised is contemptible but allowed with certain
conditions
Love and aspiration for being praised and respected by others is
contemptible under Islamic law. The Holy Qur'an has made the bounties
of the Hereafter dependent on desisting from the love for being praised by
saying تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَايُرِيُدُوُنَ عُلُوًّا فِى الْأَرْضِ وَلاَ فَسَادًا (As for that
Ultimate Abode (the Hereafter) We assign it to those who intend neither
being high on earth nor mischief - 28:83) In the present verse (84) the
supplication of Sayyidna Ibrahim &Cal for his praise and eulogy by the

540
Surah Ash-Shu'ara' : 26 : 69 - 104
coming generations apparently looks like a wish for being praised. But if
the wordings of the verse are examined carefully, it would become quite
evident that it was not the love for being praised, but the real purpose of
the supplication was to invoke the Divine help for performing such
righteous deeds which could help him in the Hereafter. Moreover, others
should also get attracted towards the righteous deeds by following his
example, and so should the posterity. By declaring the love for being
praised as unlawful and contemptible the Holy Qur'an and hadith
actually meant the love for mundane position of importance and profit
which is not the case in the prayer of Ibrahim Seel .
Imam Tirmidhi and Nasa'i have related on the authority of Sayyidna
Ka'b ibn Malik
that Holy Prophet
once said that 'If two hungry
wolfs are let loose in a herd of goats, they would not do so much damage
to the herd as two traits damage the faith of a man. One is the love for
wealth and the other is the aspiration for being praised and respected'.
(Țabrani from Abu Said al-Khudrī, and Bazzar from Abu Hurairah).
Dailami has reproduced a narration on the authority of Sayyidna Ibn
'Abbas 4
with a weak chain of narrators that the love for praise and
worldly status makes a man blind and deaf. All these ahadith refer to the
love that has mundane considerations, or for which one has to indulge in
sin or negligence in the matter of faith. When this is not the case,
aspiration for praise and high position is not contemptible. It is reported in
a hadith that Holy Prophet
himself had made the following
supplication:اللّهُمّ اجعلنى فى عينى صغيرا وفى اعين النّاس كبيرا that is "Ya Allah, make
me insignificant and disdain in my own sight, but make me great in the
eyes of people". Here also the purpose of making great in the eyes of
people is that people emulate him in his righteous deeds. That is why
Imam Malik ¿Jws dl aus, has said that the one who is in fact virtuous and
pious is required only to avoid making deliberate efforts to present himself
as pious in the eyes of people, otherwise, if he loves to be praised by
people, it is not contemptible.
Ibn 'Arabi has said that it is evident from this verse that the desire for
a righteous deed which results in people's praise is allowed. Imam
Ghazzali yw Ull , has ruled that the love for being praised and the
position of respect is permissible under three conditions. One, when the
object is not to proclaim oneself as superior to others and to degrade them